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LIBEARY 
 
 OF  THE 
 
 Theological    Seminary, 
 
 PRINCETON,    N.  J. 
 
 Case, '^/CJw Qi.v.. 
 
 Shelf, )  W  MS ?.?.<:tlon 
 
 Book, ' N?. ..-. 
 
 A       DONATION 
 
^r""'"<<zj-y  - 
 
 Primitive  Morality : 
 
 Or,   The  Spiritual 
 
 homilies 
 
 St/MACARIUS 
 
 T  H  F 
 
 EGYPTIAN. 
 
 Full  of  very  Profitable  Instructions 
 concerning  that  'Perfection,  which  is  Ex- 
 petted  from  Chriftians,  and  which  it  is  their 
 "Duty  to  Endeavour  after. 
 
 Done  out  of  Greek  into  Englifh,   with  fever al 
 
 Confidcrable  Emendations^  and  ibme  Enlargements 
 from  a  Bodleian  Manufcript,  never  before  Printed. 
 
 By  a  Presbyter  of  the  Church  of  England. 
 
 And  with  many  fitch  Parables  J  pake  he  the  Word 
 unto  them,  as  they  were  Able  to  Bear  it. —  But  without 
 a  Parable  Jpake  he  not  unto  them,  Mark  iv.  33,  34. 
 
 tC.  zs-fiQS  ouJTeic,  xcc6og6£*%.  sfoXXx  yotg  est*  vz»'  ccuruv  irftv- 
 ru  ts  tc:  *r(>j.x,6eiTK,  **A*s.  Suielas  ex  Socratts  Hill.  Ecclcf. 
 Lib.  iv.  Cap.  23. 
 
 L  O  N  D  ON: 
 
 Printed  for  W.  Taylor,  in  Tater-nopr-Row  j  W.  and  J.  Innys, 
 at  the  Weft  End  of  St.  Paul's  Church  ;  and  J.  Osborn,  in 
 Lombard-Street,  MDCCXXI. 
 
THE 
 
 PREFACE 
 
 Christian  Reader, 
 
 HATEVER  curious  Queftions 
 may  be  Started  concerning  the  Oc- 
 casion of  this  Work,  which  tho' 
 feveral  have  had  Thoughts  of 
 Undertaking,  never  yet  Appeared  in  our 
 Englifh  Language  ;  As  alfo  concerning  the 
 Nature  of  Religious  Retirement,  and  the 
 Original  Inftitution  of  it-,  Concerning  the 
 Egyptian  Rechfes  in  general,  and  the  Life 
 of  our  Author  in  particular,  his  Miraculous 
 Towers,  and  thofe  Spiritual  Graces  which 
 Embellifli  his  Character  %  His  Writings, 
 which  have  Always  been  in  Great  Efteem; 
 the  Genuincnefs  of  what  is  here  Tranflated ; 
 the  Editions  it  has  hitherto  Born  $  the  Ad- 
 vantages of  This  before  the  reft  -,   And   the 
 
 A  2  Obje&ions 
 
The    PREFACE. 
 
 CbiccUons  which  either  have  been  made  aU 
 ,  or  may  yet  be  Offer  d :  Thcfe  have  I 
 already  fpohm   to  pretty   dzjlinclly    and  at 
 large  in  the  following  Introdu&ion. 
 
 2.  Among  other  Terms  made  up  of  ty  our 
 Aittl.or,  which  have  been  thought  Uncom- 
 mon «r  Obfcure,  That  of  being  Deified  muft 
 not  be  Lver looted.  It  occurs  p.  321.  lin, 
 11.  And  cefore  that ,  viz.  p  239.  is  the 
 Reader  for  the  Explanation  of  it  Referred  to 
 the  Introdu&ion.  But  when  I  came  to  That, 
 either  not  having  that  part  of  the  Tranfh- 
 tion  by  me,  *  or  fome  Memorandums  being 
 Mif-laid  or  Loft ;  The  Explanation  it  felf 
 was  entirely  Forgot. 
 
 3 .  To  Explain  it  however  now,  let  it  be 
 Remer&bred  that  onr  Author  poffibly  might 
 Tor  row  this  Exprefflon  from  the  School  of 
 Plato  where  the  Word  ^so<r  points  Full  upon 
 that  Intimate  Perfection,  which  Man  was 
 QtigffldlJy  Intended  for,  which  was  no  real 
 part  of  his  Nature,  but  which  he  was  to  Re- 
 ceive at  Lift,  as  the  Great  Reward  that  was 
 to  Crown  All  his  Labours  and  Conflicts  in 
 the  Schools  of  Vertue  and  Philofophy.  Thus 
 at  leaft  are  we  Taught  to  think  in  the  Golden 
 Veries <?/ Pythagoras,  and  in  the  noble  Com- 
 ment upon  them. 
 
 4.  When  Chriftians  are  expre fly  flit  d  Gods 
 as  well  as  Kings  and  Lords,  p.  342. 1. 28.  This 
 muft  certainly  be  taken  in  the  Senfe  of  Hiero- 
 clcs,  which  if  I  Remember  right,  was  never 
 yet  excepted  againft.  Nor  need  any  be  offended 
 
 more 
 
The     PREFACE. 
 
 more  at  This,  than  at  the  Name  Elohim  being 
 given  to  Guardian  Angels,  and  Magiftrates 
 in  Scripture,  whence  fome  Mathematicians 
 have  of  late  Concluded  that  the  Word  God 
 fignifies  nothing  more  than  an  Office;  Be 
 That  as  it  will. 
 
 5 .  When  the  Name  God  is  Applied  to  the 
 Creature,  the  Jews  interpret  it  as  ^Denoting 
 a  certain  Excellency  or  Super-eminence.  Thus 
 the  Mountain  of  God  is  a  Great  or  High 
 Mountain.  AndThus  alfois  the  Epithet  £±J®» 
 in  Homer  ta  be  anderfiood.  Hence  probably 
 may  we  give  an  eafy  Senfe  to  that  Maxim  oft  he 
 Jews,  That  at  Baptifm  Man  Receives  a  Xcw 
 Soul,  and  very  comnwdioufly explain  that  De- 
 fcription  of  the  Humane  Soul,  when  it  is 
 caU'd  Divinae  particula  Auras,  as  Tointing  un- 
 der one  at  both  the  Original  Infufion  of  it,  Gen.  if.  7. 
 and  its  Renovation  or  New  and  Second 
 Creation  by  the  Divine  Wind  or  Spirit  wh$ch 
 Bloweth  'where,  and  when,  and  How  it  lifteth.  Joh- iil  8- 
 For  then  does  the  Soul  of  Man  Receive  tie 
 rivEU/uuz,  which  to  fpeak  in  the  Language  of 
 
 our  Author,  and  of  Bijh op  Ken,  is  as  the  very 
 Soul  of  the  Soul  it  felf. 
 
 6.  This  evidently  fuppofes  all  manner  of 
 Spiritual  Excellency  to  be  Super-natural ; 
 {taking  Nature  at  the  very  Bejl,  and  much 
 more  as  it  is  at  prefent)  and  to  T)efce?id 
 from  the  Sovereign  Author  of  every  Good 
 and  Perfect  Gift ;  To  be  in  fhort,  as  the  very 
 Mark  or  Seal  of  the  Great  Creator  ,•  or  as 
 others  love  to  fpeak,  a  Communicated  Ray 
 
 A   3  of 
 
The    PREFACE. 
 of  God.      But  this  leads  me  to  fomething 
 further. 
 
 7.  For  to  fpeak  out  my  own  full  Senfe  of 
 the  mattery  the  Beft  way  of  Accounting  for 
 this  Deification  of  the  Humane  Nature,  is 
 from  the  Myftery  of  the  Incarnation,  when 
 the  "Divine  WO  RD  or  Ao7(&  Tabernacled 
 in  our  Nature  5  for  this  End>  as  the  Ant  tent 
 Fathers  exprefs  themfelves,  that  as  God 
 then  Became  or  was  made  Man,  fo  Man  him- 
 felf  "might  thereby  Become  God,  or  Divine  ; 
 that  is  by  vertue  of  the  Heavenly  Unftion,  or 
 Spirit  Defending  from  Chrift  the  Head,  and 
 Anointing  All  the  Members  of  his  Myftical 
 Body  ;  which  as  it  isfirft  Receiv*din  Baptifm, 
 fo  is  it  Cultivated  and  Improved  by  the  right 
 Ufe  of  the  other  Sacrament,  and  a  Life  of 
 Faith  working  by  Love  and  Fulfilling  the 
 whole  Law  of  God. 
 
 %.  Thus  at  lafty  according  to  our  Author ? 
 "  are  Men  Chang'd  into  the  Divine  Nature, 
 "  becoming  *  Kind,  and  Gods  themfelves, 
 *  and  the  Sons  of  God ;  Returning  at  lajl  {to 
 fpeak]  after  an  eminent  Platonift)  to  that 
 ID  E  A  by  which  they  were  Created,  or  in 
 the  more  Intelligible  Language  of  Holy  Writ, 
 to  that  Image  of  God,  in  which  Man  was 
 made  at  fir  ft,  and  which  is  fet  forth  by  the 
 
 *  In  the  Original  the  Word  is  #f  »«-«;,  which  as  it  may  allude 
 to  Matth.  v.  44  —  48.  implies  One  Single  Grace,  that  of 
 Beneficence.  But  poflibly  it  mould  be  Read  %§tr»  -  fignifying 
 the  whole  Golden  Chain  of  Divine  Vertues  and  Graces,  or  that 
 7rXr.%auu  of  Divine  Grace  which  we  are  Anointed  with  or 
 made  Partakers  of  in  and  through  CHRIST.  Compare 
 2  Pet.  i.  ^—7 .  with  John  i.  1 6. 
 
 Apoftle, 
 
The     PREFACE. 
 
 Apoftle,  as  confifling  in  Knowledge,  Righted 
 oufnefs,  and 'True:  Holinefs. 
 
 9.  There  being  then  fo  fufficient  a  Founda- 
 tion for  this  way  of  /peaking  I  fed  no  Re  a- 
 
 fon  for  Difcarding  fo  Antient,  fo  Philofo- 
 phical,  nay  fo  Theological  and  Scriptural  an 
 Exprejfion  5  much  lefs  for  giving  a  Novel 
 Interpretation  of  that  Remarkable  Text  in 
 St.  Peter,  viz.  that  ye  might  be  Partakers  of 
 the  Divine  Nature,  as  the  late  Learned  T)r. 
 *  Tully  has  1)one,  for  fear  jf  giving  Urn- 
 brage  to  the  Rants  and  'Dotage  of  Fanati- 
 cifm.  The  Abufe  of  a  thing  does  by  no  Means 
 take  away  the  True  and  Proper  Ulc  of  it.       1  Pet.i.  4, 
 
 10.  If  any  thing  elfe  Refer 'd  to>  fhou'd 
 happen  to  be  Omitted^  becaufe  Loft,  Ifhall 
 depend  upon  the  Generofity  of  the  Learned 
 Reader  to  excufe  it.  Anj  Overfight  or  De- 
 fed  {hall  be  made  Good  upon  the  leaft 
 Friendly  Notice*,  with  as  Ample  Thanks 
 ^^Acknowledgments  as  the  'Perfonpleafes  : 
 But  elfe  Ifhall  never  think  my  felf  oblig'd  to 
 Anfwer. 
 
 *  See  his    Expofitio  Sy mboli  Apoftolici,  Art.  ix.    p.  1 1  ij 
 ex  Edit.  Oxon.  1673. 
 
 A  4  THE 
 
THE 
 
 CONTENTS. 
 
 Hom.  i.  IE  3l  N  Allegorical  Explanation  of 
 the  Vifion  defer  ibd  in  the  Pro- 
 phet Ezekiel,  page  p  3 
 
 H  o  m.  11.  Concerning  the  Kingdom  of  Darknefs, 
 that  is.  Sin  -9  and  that  God  Alone  is  Able  to 
 take  away  Sin  from  us,  and  to  Deliver  us  out 
 of  the  Bondage  of  the  wicked  Ruler ',         p.  107 
 
 Hom.  in.  'That  Brethren  ought  to  Live  with 
 one  another  in  Sincerity,  in  Simplicity,  and 
 Love,  and  to  Struggle  and  Fight  with  their 
 inward  Thoughts,  p.  112, 
 
 Hom.  iv.  Chriftians  ought  to  go  over  the  C our fe 
 of  their  Race  in  this  World,  with  Care  and 
 Exatlnefs,  that  they  may  attain  to  the  Heaven- 
 ly Applaufes  from  God  and  Angels,  p.  117 
 
 Hom.  v.  There  is  a  wide  Difference  between 
 Chriftians  and  the  Men  of  this  World.  For 
 thefe  having  the  Spirit  of  the  World  are 
 Bound  in  Heart  and  Mind  with  Earthly 
 Chains.  But  They  are  dejiroiis  of  the  Love  of 
 their  Heavenly  Father,  placing  in  the  Abun- 
 dance 
 
The   Contents. 
 
 dance  of  their  Defire  Him  only  before  their 
 Eyes,  p.  141 
 
 Hom.  vi.  TJoey  that  are  willing  to  Pleafc  God, 
 ought  to  make  their  Prayers  in  Peace  and 
 Silence,  and  Meeknefs  and  Wifdo?n  ;  left  by 
 Uftng  Noife,  they  give  Offence  to  all.  But  withal 
 the  Homily  contains  two  ghicftions,  Whether 
 the  Thrones  and  Crowns  are  Creatures^  and 
 concerning  the  Twelve  Thrones  of  Jfrael,     p.  ifz 
 
 Hom.  vn.  Concerning  the  Goodnefs  of  Chrifi  for- 
 wards Man.  This  Homily  doth  alfo  contain  fome 
 Queftions  and  Anfwers  next  to  Lnpertincnt  or 
 Fain,  ,  p.  if  J 
 
 Hom.  viii.  Concerning  thofe  things  that  happen 
 to  Chrifi  ians  in  the  Time  of  Prayer,  and  con- 
 cerning the  Degrees  of  Perfection,  namely, 
 whether  it  be  pojjible  for  Chrijlians  to  arrive  at 
 that  State  which  is  Per  feci,  p.  l6z 
 
 Hom.  ix.  That  the  Promifes  and  Prophefies  of 
 God  are  Fulfilled  through  all  the  variety  of  Trials 
 and  Temptations.  And  that  we,  by  continually 
 waiting  upon  God  alone,  are  Redeemed  from  the 
 Moleftations  of  the  wicked  One,  p.  167 
 
 Hom.  x.  The  Gifts  of  Divine  Grace  are,  P re- 
 fervid  and  Improved  by  an  Humble  Senfe  of 
 Mind,  and  a  Ready  Will :  But  quite  Deftrofd 
 by  Pride  and  Sloth,  p.  ijf 
 
 Hom.  xi.  That  the  Power  of  the  Holy  Spirit  in 
 the  Heart  of  Men  is  as  Fire  -y  and  what  things 
 we  may  ft  and  in  need  of  in  order  to  Difcern  the 
 Thoughts  that  Spring  up  in  the  Heart  :  And 
 concerning  the  Dead  Serpent  Hung  up  by 
 Mofes  on  the  Top  of  a  Pole,  which  was  a 
 Type  of  Chrifi:.  '  This  Homily  moreover  con- 
 tains two  Difputations,  the  One  of  Chriir.  with 
 that  wicked  One,  Satan  j  the  other  of  Sinners 
 with  the  fame,  p.  180 
 
 Z  Hom. 
 
The   Contents. 
 
 Hom.  xii.  Concerning  the  State  of  Adam  before 
 he  Tranfgrefs'd  the  Commandment  of  God,  and 
 after  he  had  Loft  both  his  own  and  the  Hea- 
 venly Image.  'This  Homily  doth  alfo  contain 
 Queftions  highly  Ufeful,  p.   ipj 
 
 H  o  M.  xiii.  What  Fruit  God  Requires  of  Chri- 
 ftians,  p.  206 
 
 Hom.  xiv.  They  that  give  up  their  Thoughts  and 
 Mind  to  God,  do  it  in  Hope  that  the  Eyes  of 
 their  Heart  may  be  Enlightned,  and  God  thinks 
 them  Worthy  of  Myfteries  in  the  higheft  Degree 
 of  Holinefs  and  Purity ',  and  Imparts  to  them  of 
 his  Grace.  And  what  we,  who  are  Dejirous 
 of  attaining  the  Heavenly  Good  things,  ought  to 
 Do.  At  laft  the  Apoftles  and  Prophets  are 
 Compared  to  the  Sun-Beams  that  enter  in 
 through  a  Window.  The  Homily  alfo  Inftrucls 
 us  what  is  the  Earth  of  Satan,  and  what  that 
 of  Angels  5  and  that  they  are  Both  of  them  Im- 
 palpable and  Invifible,  p.  2 op 
 
 Hom.  xv.  This  Homily  Teaches  us  at  large,  how 
 the  Soul  ought  to  Demean  her  felf  in  Holinefs, 
 and  Chaftity,  and  Purity,  towards  her  Bride- 
 groom Jefus  Chrift,  the  Saviour  of  the  World. 
 It  contains  withal  fome  Queftioyis  Full  of  Great 
 Inftruclion,  viz.  Whether  {for  inftance)  in  the 
 Refurre&ion  All  the  Members  are  Rais'd  ? 
 And  a  great  many  others  concerning  Evil,  and 
 Grace,  and  Free- Will,  and  the  Dignity  of 
 Humane  Nature,  PZI3 
 
 Hom.  xvi.  That  Spiritual  Men  are  liable  to 
 Temptations  and  Affliclions,  that  Spring  up  from 
 the  Firft  Sin,  p.  if 2 
 
 Hom.  xvii.  Concerning  the  Spiritual  Unclion  and 
 Glory  of  Chriftians.  And  that  without  Chrift 
 it  is  Impoffible  to  be  Saved,  or  to  be  made  Par- 
 taker of  Eternal  Life,  p.  2(5 3 
 
 1  Hom. 
 
The    Contents. 
 
 Hom.  xviii.  Concerning  the  Treafure  of  Chri- 
 ftians,  that  is,  Chrift  and  the  Holy  Spirit,  va- 
 rioujly  Exerciftng  them  towards  their  Coming 
 to  Perfetlion,  p.  zyy 
 
 Hom.  xix.  Chriftians  that  are  willing  to  Improve 
 and  Increafe,  ought  to  Force  themfelves  to 
 every  thing  that  is  Good  j  in  order  to  be  Freed 
 from  the  Sin  that  dwells  within  them,  and  to  be 
 FilPd  with  the  Holy  Spirit,  p.  284 
 
 Hom.  xx.  Chrift  alone,  the  True  Phyfecianof  the 
 Inner  Man,  is  Able  to  Heal  the  Soul,  and  to 
 Adorn  her  with  the  Robe  of  Grace,  p.  292 
 
 Hom.  xxi.  The  Chriftian  has  a  Two- fold  War 
 fet  before  him,  an  Inward  for  inftance  and  an 
 outward  one  :  The  one  is  withdrawing  himfelf 
 from  Worldly  Diftratlions  y  the  other  in  the 
 Heart  againft  the  Suggeftions  of  wicked  Spirits, 
 
 p.  198 
 
 Hom.  xxii.  Concerning  the  Two-fold  State  of 
 them  that  Depart  out  of  this  Life,  p.   502 
 
 Hom.  xxiii.  As  they  only  that  are  Born  of  the 
 Royal  Seed,  can  wear  the  Royal  and  Coftly 
 Pearl:  So  in  like  manner  are  none  allowed  to 
 wear  the  Heavenly  Pearl  but  the  Children  of 
 God,  p.  30 j 
 
 H  o  m.  xxiv.  The  State  of  Chriftians  is  liken" d 
 to  Merchandize,  and  to  Leavening.  For  as  the 
 Merchants  heap  up  their  Earthly  Gains  toge- 
 ther:  So  do  they  alfo  their  Thoughts  that  are 
 fcatter'd  throughout  the  World.  And  as  the 
 Leaven  leavens  the  whole  Lump  :  So  does  the 
 Leaven  of  Sin  Run  through  the  whole  Race  of 
 Adam.  But  Chrift  Puts  the  Heavenly  Leaven 
 of  Goodnefs  into  Faithful  Souls,  p.   306 
 
 Hom.  xxv.  This  Homily  teaches,  that  no  Man, 
 unlefs  he  is  Strengthened  by  Chrift,  is  Able  to 
 get  clear  of  the  Stumbling- Blocks  of  Satan. 
 And  what  they  ought  to  Do,    that  are  defirous 
 
 of 
 
The    Contents. 
 
 of  the  Divine  Glory.  It  teaches  alfo,  that 
 through  the  D  if  obedience  of  Adam  we  were 
 brought  into  the  Bondage  of  Carnal  Affections, 
 from  which  we  are  Delivered  through  the 
 Myfteries  of  the  O'ofs.  It  inftrucls  laffly,  that 
 the  Efficacy  of  Tears,  and  of  the  Divine  Fire  is 
 Great,  p.   3 1 1 
 
 Hom.  xxvi.  Concerning  the  'Truth  and  Excellen- 
 cy, the  Ability  and  Operation  of  the  Immortal 
 Soul ;  And  how  it  is  Tempted  by  Satan,  and 
 Obtains  Deliverance  out  of  Temptations.  But 
 it  contains  jome  Queft ions  full  of  very  much  In- 
 ftruclion,  p.   320 
 
 Hom.  xxvii.  This  Homily  Difcourfes  at  large 
 concerning  the  Worth  and  Condition  of  the 
 Chriftian  Man  as  well  as  the  Foregoing.  After 
 that  it  gives  feveral  highly  Ufeful  Inflruclions 
 concerning  the  Liberty  of  the  Will,  Inter' 
 mixing  fome  Queftions  full  of  Divine  Wifdom^ 
 
 p.  340 
 
 Hom.  xxviii.  This  Homily  Defcribes  and  Be- 
 wails the  Misfortune  of  the  Soul,  becaufe  by 
 Reafon  of  Sin,  the  Lord  doth  not  Dwell  in  her. 
 And  0/John  the  Baptift  it  fhews,  that  of  them 
 that  are  Born  of  Women,  there  is  none  Greater 
 than  He,  P-  3f# 
 
 Hom.  xxix.  God  Executes  the  Difpenfat ions  of 
 his  Grace  upon  Mankind,  after  a  Two-fold 
 manner,  Intending  to  Require  back  the  Fruits  of 
 it  in  a  firicl  Account,  p.   364 
 
 Hom.  xxx.  The  Soul  that  is  to  Enter  into  the 
 Kingdom  of  God  ought  to  be  Born  of  the  Holy 
 Spirit.     And  how  this  is  Done,  p.   371 
 
 Hom.  xxxi.  It  behoveth  him  that  Believeth  to 
 be  Changed  in  his  Mind,  and  to  Collecl  all  his 
 Thoughts  into  God,  in  which  our  whole  Obfer- 
 vance  of  God  doth  truly  confift,  p.  379 
 
 Hom- 
 
The    Contents. 
 
 Hom.    xxxii.    The  Glory    of  Chriftians  which 
 
 Abideth  from    this   'very    Time    within    their 
 
 Souls,    will  be    manifefted  at   the  Time  of  the 
 
 Re  ind  Glorify  their  Bodies  in  pro- 
 
 ■i  to  their  Piety,  p.  384 
 
 Hom.    xxxiii.    //   behoves   us   to  Pray  to  God 
 bout  ceafeng  and  with  Attention,         p.  393 
 
 Hom.  xxxiv.  Concerning  the  Glory  of Chriftians ^ 
 which  Jhall  be  vouch  fafd  to  their  Bodies  in  the 
 Refurreflion,  and  with  which  they  flo  all  be  Irra- 
 diated together  with  the  Soul,  p.  396 
 
 Hom.  xxxv.  Concerning  the  Old  Sabbath,  and 
 the  New,  -  p.   309 
 
 Hom.  xxxvi.  Concerning  the  double  Refurreclion 
 of  Souls  and  Bodies,  and  the  different  Glory  of 
 them  that  Rife  again,  p.  401 
 
 H  n  m.  xxxvi  1.  Concerning  Paradife  and  the  Spi- 
 ritual Law,  p.  40 2. 
 
 Hom.  xxxviii.  There  is  need  of  great  Exaclnefs 
 and  Underftanding  in  Difcerning  True  Chriftians, 
 who  they  are,  p.  413 
 
 H  o  m.  xxxix.  Upon  what  account  the  Scriptures 
 were  Given  us  by  God,  p.  417 
 
 Hom.  xl.  That  all  the  Vertues  and  All  the 
 Vices  are  faft  Bound  to  each  other,  and  even  as 
 a  Chain,  whereof  one  Link  hangs  upon  another, 
 
 p.  418 
 
 Hom.  xli.  The  inward  Apartments  of  the  Soul 
 are  very  Deep,  She  by  little  and  little  increafing 
 together  with  Grace  or  Sin,  p.  413 
 
 Hom,  xlii.  They  are  not  the  things  External,  but 
 Internal,  which  Advance  or  Prejudice  the 
 Man,  as  the  Spirit  of  Grace  for  inftance,  or  the 
 Spirit  of  Wickedncfs,  p.  416 
 
 Hom.  xl  11 1.  Concerning  the  Progrefs  of  a  Chri- 
 ftian  Man,  the  Full  Power  of  which  depends 
 upon  the  Heart,  as  it  is  here  Defcrib'd  with  no 
 fmall  Variety,  p.  418 
 
 Hom, 
 
The    Contekts,^ 
 
 Hom.  xliv.  What  kind  of  Change  and  Reno- 
 vation Chri/l  worketh  in  the  Chriftian  Many 
 who  hath  HeaVd  the  Diforderly  Affections  and 
 Difeafes  of  the  Soul,  436 
 
 Hom.  xlv.  No  Art  or  Wealth  of  this  World, 
 but  the  Manifeftation  of  Chrifi  Alone,  is  Able 
 to  Heal  Matt)  whofe  neareft  Affinity  with  him 
 is  fet  forth  in  this  Homily,  p.  444 
 
 Hom.  xl vi.  Concerning  the  Difference  there  is 
 between  the  Word  of  God,  and  the  Word  of  the 
 World,  and  between  the  Children  of  God,  and 
 the  Children  of  the  World,  P-  4f  * 
 
 Hom.  xl vii.  An  Allegorical  Explanation  of 
 things  Done  under  the  Law,  p.  4f5 
 
 Hom.  xlviii.    Concerning  P  erf  eel  Faith  in  God, 
 
 p.  468 
 
 Hom.  xlix.  It  is  not  enough  for  a  Man  to  he 
 Taken  off  from  the  Delights  of  this  World,  un- 
 lefs  he  can  Attain  to  the  Happinefs  of  the  other, 
 
 P-  47? 
 Hom.  l.  It  is  God  who  through  his  Saints  work- 
 eth Wonders,  p.  477 
 
 ERRATA. 
 
 TNtrod.  page  3.  line  penult.  For  (quendam)  read  {quondam.)  p.4. 1.2.  For 
 (Poflinm.)  read  (Pojfinus^  1.  ult.  before  Cap.  VI.  read  {Cent,  iv.)  p.  14. 
 1.  22.  Before  (Prove)  read  (may.)  p.  17.  1.  27.  For  ( prafiantijjimi)  read 
 (prafentijjimi.)  p.  3 1 .  1. 2 j.  For  {tfiiTt'pxf )  read  (C/^iTi'pae.)  p. 4c.  1. 28. 
 For  (Only)  read  (Onely.)  p.  42.  1.  2..  For  (It)  read  (Our  Author.)  1.  ult. 
 dele  (Stanley's  Lives.)  p.  53.  1.  xj.  Before  (intellefiwn)  read  (ne)  p.  70. 
 I.18.  After  (Menologies)  dele  (that.)  p.  75. 1.  ult.  For  (Cajiiod.)  read  (Cajfiod.) 
 p.  90.1. 19.  For  (Collecting)  read  (Collating.)  1.  36.  before  (not  only  among, 
 &c)  read  (it  will  do  Good.)  p.  91.  1.  24.  dele  (the.)  p.  277. 1.  2.  Afrer 
 (Fellowfhip)  read  (of  the  Spirit.)  p.  375.  1.  32.  For  (Evaugr'ms)  read 
 (Evagrins.)  p.  39 1.  Note  *J.  1,2.  For  (to  the)  read  («'<»»/«>)  and  (eciarlx) 
 for  (to  the.) 
 
 THE 
 
( « ) 
 
 THE 
 
 INTRODUCTION. 
 
 I. 
 
 Hope  it  will  not  be  expected  I  fhould 
 make  any  large  Apology  for  preferr- 
 ing this  Author  to  the  Englijh  Rea- 
 der :  All  I  pretend,  is  to  Natura* 
 Hze  an  old  Father^  if  I  may  be  aU 
 low'd  the  Freedom  of  that  Expreffion  y  or  elfe5 
 in  other  words,  to  call  him  from  his  Cell  for  the 
 Benefit  of  God's  Church  and  Religion  y  to  come 
 and  do  afrefh  his  antient  Wonders  upon  a  cor- 
 rupt and  degenerate  Age  :  In  which  not  only 
 obfolete  Errors  revive  daily,  but  there  feems  to  be  a 
 general  DiiTolution ;  our  Morals  being  as  Heretical 
 as  our  Opinions.  So  that  in  difcharging  the  Office  I 
 have  here  undertaken,  I  feem  to  my  ielf,  in  fome 
 fmall  degree,  to  imitate  the  good  Scribe  in  the 
 Gofpel ,  who  is  mention'd  with  Honour  by  our 
 blefTed  Saviour,  for  bringing  out  of  his  Treafures  MattxJOj 
 things  new  and  old.  7Z* 
 
 i.  The  Author  I  had  look'd  into  my  felf  with 
 fome  Pleafure.  The  Satisfaction  which  I  received 
 from  feveral  Paflages,  tempted  me  to  think,  that 
 
 B  cou'd 
 
The  Introduction. 
 
 cou'd  he  but  fpeak  our  Language,  he  might  po£ 
 fibly  oblige  others  as  he  had  done  my  felf.  I 
 happened  to  hear  at  the  fame  time,  that  Books 
 of  this  kind  were  much  call'd  for ,  even  by  the 
 unlearned.  And  the  Specimen  which  I  met  with 
 fome  time  after  of  the  forty  fifth  Homily,  tran- 
 slated into  Englijh  by  the  late  learned  and  pious 
 Mr.  a  Ludolf^  confirmed  me  in  my  firft  Opini- 
 on. Nor  was  I  a  little  encourag'd  by  Dr.  Grabe, 
 and  fome  few  other  Friends,  to  whom,  as  I  met 
 them,  I  communicated  the  Defign.  Every  one 
 applauded  it  far  beyond  my  Expectation.  I  con- 
 fider'd  the  great  Service  reckon'd  to  have  been 
 done  by  b  others  in  this  very  way  already.  At 
 laft,  in  iTiort,  it  was  defiVd  by  Perfons  of  Worth 
 and  Learning,  that  the  Defign  fhou'd  be  pur- 
 fued  for  the  Benefit,  not  merely  of  the  common 
 People,  but  even  of  the  poorer  fort  of  the  Coun- 
 try Clergy.  Then  indeed  I  was  cngag'd  by  a 
 folemn  Promife  to  fet  about  it. 
 
 3.  The  Book  I  imagined  wou'd  neither  be 
 needlefs,  nor  any  way  interfere  with  the  other  ex- 
 cellent Performances  daily  in  Ufe  -y  fuch  as,  the 
 Whole  Duty  of  Man^  Dr.  Hammond's  Pra£t.  Ca- 
 tech.  Dr.  Scofs  Chriftian  Life,  Mr.  Kettkwel's 
 Meafures  of  Obedience,  Bifhpp  Taylor's  Holy 
 Living  and  Dying,  Tho.  aKempis,&Q.  I  thought 
 that  Variety  at  leaft  could  not  fail  of  pleating} 
 and  that  fome  particular  Palates  might  poflibly 
 be  gratified  by  the  Publication  of  this  Author. 
 I  confider'd  withal,  that  as  this  wou'd  not  pre- 
 tend to  juftle  out  them  (which  certainly  are  all 
 
 a  Reprinted  in  Reliq.  Ludolphian.  p.  173—186. 
 
 b  Dr.  Shortyng's  Tranflation  of  the  Ecclefiaftical  Hiftorians, 
 and  Mr.  Parker's  Abridgment  of  them  j  the  late  Bifhop  of 
 Sarum'sLattantmsi  the  prefent  Archbifhop  of  Cant.  hisApofto- 
 iical  Fathers  j  Dr.  Stanhope's  St.  Aafiin ;  Mr.  Reeves's  Apologifb  : 
 And  to  thefe  let  me  add  Dr.  Marshal's  St.  Cyprian. 
 
 Mailer- 
 
The  Introduction.  3 
 
 Matter-pieces  in  their  feveral  Ways)  fo  neither 
 ought  they  to  exclude  this,  this  efpecially  having 
 been  extant  feveral  Centuries  before  them. 
 
 4.  Having  laid  before  the  Reader  this  Ac- 
 count of  my  Defign,  I  mall  now  acquaint  him 
 With  fome  farther  Particulars  ,  Which  may  per- 
 haps be  neceffary  to  prepare  the  way  for  the  Re- 
 ception of  my  Author,  with  at  leaft.  the  leis 
 learned  Reader  \  by  offering  to  his  Confedera- 
 tion fome  Account  of  religious  Retirement  in 
 general,  and  that  of  the  Egyptian  Reclufes  in  par- 
 ticular >  the  Life  of  our  Author  5  what  is  pecu- 
 liar in  his  Writings  ;  and  the  Advantages  of  this 
 Edition  :  a  juft  Account  of  which  may  probably 
 be  wanted. 
 
 II. 
 
 But  here  certainly  the  firft  thing  to  be  taken 
 Notice  of,  is  the  very  Fate  of  Egypt :  That  it 
 fhou'd  firft.  be  fo  a  remarkable  for  the  Idolatry 
 and  Pollutions  of  Paganifm  (whence  fome  have 
 thought,  that  in  the  laft  Days,  when  Vengeance 
 fhall  begin  to  be  pour'd  out,  Egypt  will  b  firft 
 be  punifh'd  for  its  foolifh  Superstitions )  as  it 
 was  afterwards  for  the  Gifts  of  the  Spirit^ 
 and  the  Graces  of  the  Gofpel.  So  furprizing  was 
 the  Change,  that  fome  have  not  fcrupled  to  ac- 
 commodate thofe  words,  of  the  Apoftle  to  it  in  a 
 prophetic  way,  as  literally  c  fulfilled  upon  Egypt: 
 
 But  where  Sin  abounded  fir  ace  did  much  more  abound,  Rom*  f . 
 
 20. 
 
 a  Juven,  Sat.  xv.  Recognit.  5\  Clem.  Lib.  V.  §.  20.  Clementina 
 Horn.  x.  §.  16.  Mi*.  Reeves's  Apol.  Vol.  ii*  p.  241.  Luci* 
 mi  Toxaris  fub  finem. 
 
 b  Laciantius  de  vita  Beata.  Cap.  i  f>  Et  prima  omnium  Egyp* 
 tits  fttdtarum  fuperftitionum  luet  pcenas,&:c<, 
 
 c ■  1  ■ .  Ut  zere  compleretur  Apofioli  dtclum,  quia  ubl  abunda* 
 vit  pcccatum,fupertibundavit  &  Gratia,  JEgyptus  enim  prs.  omnibut 
 nationibus  fuperftiuojijjime  diverfis  Idolorum  monjiris  quendam  fer* 
 vierat,     Frectdphi  Chron.  Tom,  II,  Lib*  iv.  Cap,  i8* 
 
 B  x  To 
 
4  The  Introduction. 
 
 To  which  let  me  add  from  a  PoJJims ,  that  the 
 
 flourishing    State   of  thefe    Egyptian    Reclufes 
 
 feems  to  have  been  foretold  in  thofe  PafTages  of 
 
 prophetic  Scripture,   where  it  is  laid,  that  in  the 
 
 Ifa.  xxxv.  Gofpel  Age   the  TVildernefs  Jhatt  break  out  into 
 
 i,  2,  6.   finging)  &c.     So   at  leaft  have   b  Procopius  and 
 
 xi.  3—  c  <Th€0doret  thought  long  before  him. 
 
 i.  For  however  the  Original  of  the  Monaftic 
 Life  may  have  been  deriv'd  by  a  fome  from  Elias, 
 from  the  Ej/fnes  among  the  Jews,  or  from  John 
 the  Baptift,  "e  Eufebius  after  Philo  derives  the 
 Afcetcz  in  Egypt  from  St.  Mark  :  But  it  appears 
 to  me  with  much  more  Evidence,  that  the  firil 
 occafion  of  thefe  Egyptian  Fraternities  was  the 
 f  Perfecution  of  the  Church.  And  if  this  be  the 
 Cafe,  what  did  thofe  early  Sufferers  more  than 
 affert  that  Liberty  and  Indulgence  which  our 
 blefTed  Saviour  had  given  upon  Record  to  his 
 Matt.  x.  own  Difciples,  of  flyings  when  perfecuted  in  one 
 *3»  Place ^  to  another  ?  It  was  but  Duty  not  to  throw 
 
 away  their  Lives  out  of  a  miftaken  Zeal,  from 
 want  of  Temper  and  Difcretion,  or  through  any 
 precipitant  Hail.  How  very  many  that  have 
 once  pafs'd  for  Martyrs,  have  been  even  cen- 
 fur'd  for  their  needlefs  Forwardnefs  to  furTcr 
 before  the  Time  ?  'Twas  therefore  certainly 
 no  lefs  than  Duty  in  thefe  Egyptians  to  fly 
 as  they  did,  and  to  preferve  their  Lives,  as 
 not  being  in  their  own  Difpofal,  for  the  Glory  of 
 God,  and  the  wife  Ends  of  his  Providence,  even 
 the  Benefit  of  his  Church,  and  the  Furtherance 
 of  the  Gofpel,  both  in  themfelves  and  others. 
 
 a  Prolcgom.  ad  Thefaurum  Alceticum.  b  Ad  IfuU  cap. 
 
 lxi.  p.  70 j.  Ed.  Par.  c  Ad  IfaU  cap.  lxi.  3. 
 
 d  Hieron.  de  vita  Pauli  EremitA.  ab  init.  Gecrgius  Cedrenus. 
 Edit.  Par.   198—202. 
 
 e  Eufeb.  Eccl.  Hift.  Lib.  ii.  cap.  16 ,  17. 
 
 f  Socrat.  Scholaji.  Hift.  Ecclef.  Lib.  iv.cap.  23,24,  Lib.  vi. 
 cap.  26.  Centur.  Magdeburg, ^cap.  vi.  p.  464. 
 
 «**.,,/.  3.  To 
 
The  Introduction. 
 
 3.  To  Retire  thus,  is  at  firft  fight  both  Na- 
 tural and  Warrantable-,  and  therefore  ought  it  to 
 be  look'd  upon  with  Favour,  as  the  genuine  Ef- 
 fect ,    not  of  Spleen ,   Afieftation ,   or  Dilcon- 
 tent,    much  lets  of  a  rafh  Vow  ,   but  of  good 
 Senfe  and  good  Principles,  even  the  Obedience 
 of  Faith  itfelf.     So  that  whatever  Cenfure  the 
 Romijb  Clovfters  and  Religious  Houfcs  at  this 
 Day  may  be  liable  to,   the  antient  Chriftians  in 
 Egypt  at  lead,  who  properly  were  the  firft  Mo- 
 del and   Precedent  of  the  Reclufe  Fraternities, 
 are  no  way  to  be  rcckon'd  as  obnoxious  upon 
 their  Account.     Tho'  all  kinds   of  Monaftic  In- 
 ftitution  might  defcend  from  our a  Egyptians  y  yet 
 certainly  do  they  differ  from  them,  as  much  in 
 point  of  Purity,  as   Time.      At  the  Spring  or 
 Fountain  Head  the  Water  is  quite  another  thing 
 from  the  wandring  Streams  and  Rivulets,  which 
 mingle  as  they  flow ,  and  vary  in  proportion  to 
 their  Diitance,  Clime,  and  Soil.     Nor  do  I  know 
 of  any  NeceiTity  there  is  to  condemn  abiblutely, 
 whatever  we  meet  with  even  in  the  Church  of 
 Rome,   of  a  Monaftic  kind.     A  Man  might  ven- 
 ture to  pronounce  that  the  Corruptions  and  Abu- 
 fes  with  relation  to  it,  which  that  Church  is  fo 
 often  charg'd   with ,    are   fufficiently   modern  : 
 And  poffibly  the  moil  flagrant  Abufes  even  here, 
 are  palpable  Deviations  from  the  very  Inftftuti- 
 ons,  however  imperfect  in  themfelves.     Be  this 
 as  it  will  9  that  in  the  very  eldeft  Times  of  e- 
 ven  the  Egyptian  Solitude,  there  might  be  fome 
 here  and  there  that  deviated  from  the  Rules  and 
 Examples  of  their  refpective  Fraternities,  is  both 
 
 3  See  the  Prokgom.   of  Lucas  HoWemus  to  his  CW?.v  Regm- 
 Uriah  qms  SS.  PP.    &c         Xt«  Spanheim  Hit    Chriftitflg 
 
 Sxc.  iv.  p.  954.    Edit.  Fol 
 
4 
 
 6  The  Introduction. 
 
 natural  to  expec\  and  is  fuppos'd  by  our  very 
 a  Author  :  He  even  foretold  the  Defertion  of  his 
 own  b  Scetis.  But  ftill  the  Defects  in  all  thefe 
 Inftances  were  evidently  perfonal  and  lingular. 
 Even  thefe  perfonal  Corruptions  were  found  only 
 among  Novices  during  their  Minority,  or  falie 
 Brethren.  And  thefe  very  Inftances  again  were 
 too  few  to  Ballance  the  general  Reputation  or. 
 the  true  Fraternities  j  whole  real  Virtues  and  fub- 
 ftantial  Piety,  were  like  the  Waters  of  Nile  to 
 FfaJ  xlvi.  Egypt  >  They  made  glad  the  City  of  God,  without 
 the  lean:  Oftentation,  while  the  fecret  Spring,  like 
 the  Head  of  that  River,  lay  conceal'd  within  its 
 own  Humility. 
 
 4.  The  Accounts  indeed  which  we  have  of  the 
 original  Monks  in  Egypt,  are  very  furprizing  : 
 St.  Gregory  Naz.  plainly  pronounces  their  Mo- 
 naileries  c  Divine.  And  that  Account  which 
 pretends  to  nothing  more  than  a  plain  Narration 
 of  downright  Fact ,  favours  more  of  Panegyric 
 Rant,  than  Hiftory.  For  my  part,  fays  a  another, 
 fo  long  as  I Jhall  keep  alive ,  and  in  my  Senfes,  1 
 Jhall  ever  celebrate  the  Monks  of  Egypt,  praife  the 
 Anchorets,  and  admire  the  Hermits.  There,  fays 
 a  e  third,  have  I  feen  many  Fathers  leading  an 
 Angelic  Life,  and  walking  after  the  Example  of 
 Jefus,  See.     Fie  proceeds  to  affirm  of  them,  that 
 
 a  Horn.  vi. 
 
 *  Mac.  Apophthegm,  apud  Tritium.  §.  v.  p.  244,  245*. 
 
 c  Opp,  Tom.   1.  Ed.  Par.  p.  384. 
 
 d  Ego  vero  quoad  vivam  femper,  &  fapiam,  JEgypti  Mona- 
 chos  pradicabo,  laudabo  Anachoretas,  mirabor  Eremitas.  Sulp. 
 $(>verus.  Dial.  1 .  de  virtutibus  Monachorum  Orientalium.  §.  xviii. 
 
 e  '■'■-■■  ■_;  '  l^tv  yoie    ikh    ttoXXus   7rcc]i£cf.qy    dyyeXiKOi  fiio*  /3f- 
 
 **'*<  rivals,  &c  Heraclides  apud  Cottel.  Monum,  Ecclefias 
 Gtxcx.  T.  3.  p.  172,  173,  174.  It.  Mpifhan.  Haeref.  Ixxx. 
 §,  4.  p,  1070. 
 
 they 
 
The  Introduction. 
 
 they  were  a  new  fort  of  Prophets  under  the  fpe- 
 cial  Conduct  and  Influence  of  God-,  his  true  Ser- 
 vants ,  that  relifh'd  nothing  of  the  Earth ,  and 
 made  no  account  of  things  temporary,  but  to 
 all  intents  and  purpofes  had  their  Converfation 
 in  Heaven,  while  they  liv'd  upon  the  Earth  > 
 whofe  Faith  in  Chrift  was  fuchas  Enabled  them 
 to  Remove  Mountains,  flop  the  Courfes  of  Ri- 
 vers, flay  Beads,  and  to  work  Cures  and  Mira- 
 cles as  coniiderable  as  thofe  done  by  the  Saints 
 of  old,  not  excepting  the  Prophets  and  Apoftles : 
 our  Saviour  operating  through  them  after  a  very 
 miraculous  manner.  So  that  he  pronounces  it  fuf- 
 ficiently  manifeff.  to  Perfons  There,  that  the 
 World  was  Supported  by  them,  and  that  thro' 
 them  Hurrtane  Life  was  Preferv'd  in  its  Dignity, 
 and  Honour'd  with  God. 
 
 f .  To  conclude  this  Head  ->  Retirement  under 
 this  View ,  whenever  a  Providence  at  leafr.  di- 
 rects us  to  it,  may  be  look'd  upon  as  a  Duty,  and 
 that  Duty  as  attended  with  peculiar  b  Advanta- 
 ges, not  eafy  to  be  defcrib'd  or  guefs'd  at  but  by 
 thofe  who  actually  have  had  Experience  of  them. 
 So  far  is  this  Life  of  Solitude  from  mixing  with 
 the  feeming  Wildnefs  of  the  Defert,  that  it  has 
 in  Fact  produc'd  the  very  Perfection  of  PoUtenefs 
 in  the  Inward  Man.  That  very  Behaviour  which 
 the  World  itfelf  has  voted  Genteel  and  Polite, 
 
 a  Apolks  retir'd  by  a  fpechl  Monition  from  God.    Soerat. 
 Lib.  vi.  cap.  26. 
 
 .  b  Sic  itaq;  expofitum  t;bi  eft,  quod  poll  Apprehenfionem  (Dei) 
 nihil  aliud  rcquiratur,  quam  ut  Homo  totum  ie  ei  rradat,  Sc 
 cogitationes  fuas  intellectuals  perpetud  in  ejus  dciiderio  col- 
 locet  ;  id  quod  melius  fieri  nequit,  quam  per  Solttudinem 
 £c  Separationem.  Maimon,  More   Nevoch.    Part  iii.    cap.  51. 
 
 P.  fit. 
 
 B  4  is 
 
8  The  Introduction. 
 
 is  at  moil  but  the  a  Shadow  of  that  noble  Vir- 
 tue and  fubftantial  Grace,  which    has  here  been 
 Cultivated  with  true    Succefs,    Humility.     No 
 wonder  then  that  God  mould  prom ife  by  hisPro- 
 H0f.ii.T4.  phet,  to  lead  his  Church  into  the  Wilder  nefs,  and 
 with  Dr.  tjoere  fpeak  comfortably  to  her  :   And  by  another, 
 fte  Place.  * to  comfort  Zion^  to  comfort  all  her  wafte  Places , 
 p.  79, 80.  and  t0  make  her  Wildernefs  like  Eden,  and  her 
 *Ifa.  h.  3.  Defert  like  the  Garden  of  the  Lord,  that  Joy  and 
 &Procop,  Gladnefs  fioould  be  found  therein-  Thank/giving*  and 
 *loc'      the  Voice  of  Melody. 
 
 III. 
 
 From  this  imperfect  View  of  the  Happy  State 
 and  Original  of  the  Egyptian  Reclufes  in  gene- 
 ral, the  Tranfition  to  the  Life  of  our  Macarius  in 
 particular  is  both  natural  and  eafy  :  His  very 
 Name,  which  fignifies  Happy,  carrying  in  it,  as 
 was  b  antiently  obferv'd,  a  plain  Allufion  to  it. 
 
 2.  The  Name  indeed  was  fomething  com- 
 mon, for  we  meet  with  Macarius  of  Rome,  Ma- 
 carius of  Jerufalem,  Macarius  of  Antioch,  &c. 
 And  even  in  c  Egypt  were  there  feveral  Macarii. 
 But  two  there  were  more  remarkably  famous  $ 
 Macarius  of  Alexandria,  and  our  Author ;  who, 
 as  if  the  Name  had  been  given  them  at  their 
 Birth  with  a  fpecial  meaning  like  the  Names  in 
 Scripture,  were  even  call'd  Macarii  by  them  that 
 were  Strangers  to  their  Perfons,  and  were  look'd 
 
 3  What  are  all  thofe  Compliments  and  Modes  of  Civility 
 fo  frequent  in  our  ordinary  Converfe,  but  £0  many  Protefta- 
 tions  of  our  Efteem  of  others,  and  the  low  Thoughts  we  have 
 of  our  felves  ?  And  mufl  not  that  Humility  be  a  noble  and  ex- 
 cellent Endowment,  when  the  very  Shadows  of  it  are  account- 
 ed fo  necefTary  a  part  of  good  Breeding  ?  The  Life  of  God  in 
 the  Soul  of  Man.  PublinYd  by  the  late  Biftop  of  Sarum,-p.  4.?. 
 
 b  H ieronymtis  de  Macario  apud  Tritium  in  Opufculis.  p.  270. 
 
 I  BollarUi  A6h  San&orum.  Jantxv.  p.  100/. 
 
 upon 
 
The  Introduction.  9 
 
 upon  in  fo  doing  as  providentially  overrul'd  by  a 
 kind  of  a  Prophetic  Inftincl:.  And  the  Reafon 
 given  for  the  Application  of  the  Name  to  them, 
 was,  that  they  had  trick'd  the  World  by  Sub- 
 duing it  within,  and  Retiring  from  it  without. 
 The  b  Centuriators  of  Magdeburg  tell  us  of  a 
 third  Macarius  -y  and  fo  too  do  Dit  Pin,  and 
 c  Barotitis.  But  that  third  leems  to  me  to  fall 
 in  with  the  Accounts  we  have  of  both  the  other; 
 the  laft  of  whom  is,  by  way  of  Diftinction,  deno- 
 minated the  Alexandrian  ,  as  our  Author  the 
 Egyptian. 
 
 3 .  Our  Egyptian  in  particular  was  Born  in  the 
 Province  oi^thebais^  about  the  Year  of  our  Lord 
 301,  when  Diode fian  and  Maximian  were  in 
 PofTetfion  of  the  Empire.  He  was  a  Difciple  of 
 the  great  St.  d  Antony  :  Not  that  he  was  the 
 firft  that  train'd  him  up  to  a  religious  and  mona- 
 ftic  Life,  but  becaufe  he  had  frequent  Recourfe 
 to  him,  receiv'd  wholefome  e  Directions  from 
 him  upon  fome  particular  Occafions,  and  con- 
 stantly purfued  the  fame  Courfe  of  Life. 
 
 4.  Whoever  it  was  that  firft  feafon'd  this  ho- 
 ly VefTel  of  Mercy  with  the  heavenly  Odour  of 
 Divine  Grace,  it  feems  to  be  pretty  plain  from 
 thefe  very  Homilies,  and  from  that  Experimental 
 living  Senfe  which  they  foon  difcover  to  the  at- 
 tentive Reader,  that  he  was  educated  likp  Timo-  2  Tim. iii. 
 thy,  in  the  holy  Scriptures;  and  that  his  Acquain-  l?° 
 tance  with  thofe  (acred  Writings  was  not  mere- 
 ly Literal  or  Speculative,  but  that  it  was  a  true 
 
 a  Ruffinus.  h  Ccntur.  IV.  cap  xi.  p.  13  19. 
 
 e  In  Marty rologio.    Jan.  d  Palladsus  in  vita  Cfoy- 
 
 foftomi.  p.  161.  Item.  Hieronymus,  de  Macario  apud  Frit, 
 Opufc.  p,  27©. 
 
 *  Bollxndi  Ada  San&orum,  p.  iooj*. 
 
 and 
 
io  The  Introduction. 
 
 and  pra&ical  Knowledge,  able  to  Save  his  Soul : 
 For  whatever  he  fpoke  or  wrote,  it  feem'd  to 
 come  from  himfelf,  and  were  (as  we  are  informed 
 by  an  a  obliging  Pen  of  the  Writings  of  the  late 
 learned  and  pious  Dr.  Henry  More)  purely  the 
 genuine  Emanations  of  his  own  Mind^  a  Descrip- 
 tion indeed  of  his  own  Heart  and  Soul. 
 
 f.  So  remarkable  above  his  Years  was  the 
 Progrefs  he  had  made  by  that  time  he  wasThirty, 
 and  fo  well  did  he  Acquit  himfelf  during  the 
 whole  Ten  Years  Probation ,  that  he  was  call'd 
 out  of  mere  Refpect  and  Diftinction,  the  b young 
 old  Man.  At  c  forty  Years  of  Age  was  he  Ho- 
 nour'd  from  Above  with  the  Gifts  of  Healings 
 the  Spirit  of  Prophecy^  and  with  Power  againft 
 unclean  Spirits  >  and  by  the  Church  on  Earth 
 with  the  Degree  of  Prefbyter  \  a  noble  Tefti- 
 mony  and  Acknowledgment  on  all  hands,  of  his 
 Real  Improvement  in  that  Life  which  at  pre- 
 Col.iii.  3.fent  is  hid  with  Chrift  in  God. 
 
 6.  Nor  were  the  Favours  of  Heaven,  or  the 
 Honours  of  the  Church  beftow'd  in  vain  upon 
 him  :  The  Succefs  of  his  Miniftration,  as  Pre/- 
 byter^  immediately  appear'd :  For  about  this  time, 
 viz.  A.  D.  341,  in  the  Reign  of  Valens  the 
 Emperor,  a  Storm  of  Perfecution  was  rais'd  by 
 a  Lucius  the  Arian^  which  Rag'd  to  that  degree,  as 
 even  to  Exceed  the  Perfections  of  the  Pagans. 
 It  Began  with  the  moft  infamous  Aflaults  up- 
 on Virgins,  and  Perfons  of  Note  and  Character 
 in  the  Church  for  Chaftity.  It  proceeded  to  the 
 Banifhment  of  Citizens ,   to  Wrecks ,  Slaughters 
 
 3  See  the  Life  of  Dr.  H.  More,  by  Mr.  Richard  Ward  of 
 Ingoldsby  in  Umcolnflnre. 
 
 b  rW^yioyi^.  Fallad.  Hift.  Lauf.  Cap.  19.  apud  Frit. 
 Opufc.  p.  274.     Socmt.  Ecclef,  Hift.  Lib.  iii.  cap.  14. 
 
 c  Pallad.  Ibid. 
 
 d  Buffiai  Hifl.  Ecclef.  Lib.  ii.  cap.  3,  4. 
 
 and 
 
The  Introduction.  ii 
 
 and  Flames  :  By  means  of  which  Chriftians  were 
 deftroy'd  without  Number.  At  laft,  when  this 
 jirian  a  Wolf  (for  fo  does  he  deferve  to  bcftil'd 
 rather  than  a  a  Bijloop)  cou'd  no  otherwife  Sati- 
 ate his  Fury  againit  the  Orthodox^  he  turn'd  his 
 Forces  againft  the  Monafteries ,  kid  wafte  the 
 very  Wildernefs,  and  proclaim'd  open  War  with 
 them  that  were  at  Peace.  And  to  drop  other 
 Particulars,  at  his  Command  our  holy  Egyptian^ 
 together  with  his  Namefake  and  Brother  o^  Alex- 
 andria^ and  others  of  the  holy  Fathers  their  Con- 
 temporaries, were  Banifh'd,  and  Tranfported  into 
 a  certain  Ifland,  where  they  foon  ^converted  all 
 the  Inhabitants  from  their  abominable  Pagan 
 Superftition  to  the  Faith  and  Worjloip  of  the  true 
 God. 
 
 7.  His  fettled  Abode  was  generally  after  this, 
 as  indeed  it  was  before,  in  c  Scetis.  Here  was 
 he  reckon' d  to  be  the  firft  Founder  of  the  Soli- 
 tude. And  here  did  he  Prefide  like  another  Sa- 
 muel)  over  the  Colleges  and  Schools  of  the  Pro- 
 phets 5  Superintending  not  merely  the  common  or 
 inferior  Monks,  but  the  very  Heads  or  Governors 
 withal  amongft  them,  vifiting  them  and  their 
 Societies  as  occafion  requir'd.  The  Reader  I 
 imagine  will  forgive  me  if  I  obferve  here  that,  as 
 I  mail  mew  by  and  by,  the  very  occafion  of  his 
 Retiring  hither  for  good  and  all,  was  merelv  to 
 Avoid  a  certain  Recompence  of  Honour,  wlrich 
 was  Intended  him.  But  to  proceed,  his  firft  Set- 
 tling here  was  at  the  Age  of  Thirty,  where  d  off 
 
 a  Centur.  Magdeb.  Cent.  iv.  Cap.  xi.  p.   15  19. 
 
 b  Socrat.  Lib.  iv.  cap.  19.  Lib.  vi.  cap.  20.  Theodora.  Lib. 
 \y.  cap.  21. 
 
 c  See  the  Defcription  of  it  in  Ruffius,  Ecclef.  Hill.  Lib.  ii. 
 cap.  29, 
 
 d  Neque  dicit  Sozomenus,  Macarium  in  fola  Sceti,  fed  ■<:  %»  t0~j 
 typou,  io.   fugs  annos  exigifTe.  Cave's,  HiiL  Lit.  T.  2.  p.  7 5. 
 
 and 
 
i2  Th$  Introduction. 
 
 and  on  he fpent  Sixty  Years  j  during  which  time 
 he  thoroughly  Acquainted  himfelr With  All  the 
 Exercifes  of  religious  Solitude,  and  even  Run  thro' 
 the  whole  Circle  of  the  flricteit.  Difcipline  and 
 Severity.  Some  Rules  of  this  kind  he  firft  thought 
 out  himfelf,but  the  reft,  which  he  received  from 
 others,  did  he  Cultivate  himfelf  in  with  that  Ap- 
 plication, that  with  the  mere  exceffive  Drinefs  of 
 his  Skin,  he  had  no  a  Beard  :  Which  Remark, 
 well  confider'd,  had  poflibly  corrected  all  the 
 Draughts  of  him,  which  I  have  feen,  efpecially 
 thofe  prefix'd  to  the  German  Edition,  and  that 
 of  Dr.  Pritius. 
 
 8.  Having  thus  ferv'd  his  Matter  faithfully  for 
 Ninety  Years,  he  was  received  up  into  the  Reward 
 of  his  Labours.  His  Soul  at  its  Departure  from  the 
 Tabernacle  of  his  Humiliation,  was  Conducted  by  a, 
 fpecial  Guard  of  h  Angels  through  the  fever al  Re~ 
 gions  of  the  Spirits  of  the  Air  into  the  very  Gates 
 of  Heaven.  He  died  before  c  Palladius  entred 
 upon  the  folitary  Life,  viz.  on  the  i  f th  of  d  Jan. 
 A.D.  39 1.  ThusLiv'd,  and  thus  Dy'd,  the  great 
 Macarius  of  Egypt^  if  he  can  fo  properly  be  faid 
 to  Die,  whofe  very  Life  in  the  Flefh  was  a  con- 
 usant Death  to  this  prefent  evil  World  ->  and  con- 
 Wifd.  ix.  fequently  whofe  Releafe  from  the  corruptible  Body 
 l6-  that  prefjeth  down  the  Soul,  muft  evidently  be  an 
 
 Advantage  to  that  Angelic  Life ,  which  he  fo 
 Early  had  Begun  to  Experience  in  this  earthly 
 Tabernacle.  But  notwithilanding  this  his  Death, 
 
 a  Nam  propter  ingentes  labores  Exercitationis,  ne  pili  qui- 
 dem  menti  Barbae  ei   enati  funt.     Pallad.  Hift.  Lauiiac.  Cap. 
 
 20. 
 
 b  See  the  particular  Relation  of  his  Exit,  tranflated  from  a 
 Greek  Manufcript  Fragment  in  the  Bodleian  Library,  below 
 under  the  Head  of  Aufterity. 
 
 c  Hiftor.  Laufiaca.  Cap.  20.  in  fine. 
 
 d  Pat.  de  NataltBus  in  Catalogo  San&orum.  Lib.  ii.  cap.  8 1. 
 I     l  ivii.  Kal.  let. 
 
 as 
 
The  Introduction.  i j 
 
 as  we  ufuallycall  it,  his  Name  will  Live,  his  Me- 
 mory be  Bleffed,  and  God  be  Glorified,  on  his  ac- 
 count, both  in  Heaven  and  Earth.  To  fupport 
 this  Affertion  I  mail  firft  take  a  tranfient  View  of 
 the  Miracles  wrought  by  him. 
 
 IV. 
 
 We  are  inform'd  indeed  of  both  the  Macarii, 
 our  Egyptian,  and  his  Brother  of  Alexandria^  that 
 they  were,  as  the  two  a  Luminaries  of Heaven ',b  dear 
 to  God)  and  truly  wonderful  for  Divine  Fore-Jighty 
 and  Philofophy  •>  that  both  were  Formidable  to 
 Damons ,  and  both  wrought  many  Miracles  and 
 wonderful  Cures. 
 
 i.  However  to  keep  to  our  Egyptian,  he  is 
 allow'd  to  have  feen  into  the  very  Thoughts  of  Mens 
 Hearts.  To  this  effect,  are  we  told  by  c  Palla- 
 diusy  that  one  Day  he  caution'd  one  John  (who 
 was  afterwards  himfelf  made  a  Prefbyter)  but 
 then  waited  on  him,  againfl  Avarice,  telling  him 
 beforehand ,  that  unlels  he  wou'd  be  Advis'd  in 
 time,  he  wou'd  Suffer  like  that  Gehazi,  whole  *  Kings 
 vicious  Difpofltion  he  then  labour'd  under.  Ac-  7*  a7- 
 cordingly  it  fo  fell  out ;  for  when  he  had  gone 
 on  for  fifteen  or  twenty  Years  in  the  fame  wicked 
 Courfe  of  Preying  upon  the  Poor  for  his  own 
 Advantage,  he  was  Afflicted  with  fuch  a  Leprofy, 
 that  throughout  his  whole  Body  there  was  not 
 room  enough  fo  much  as  to  put  a  Finger  on,  that 
 was  Free.  * 
 
 3 .  At  another  time  he  d  Prophefied  the  Def- 
 lation of  his   own  Scetis.     It  was   e  uiual  with 
 
 a  6)uafi  duo  Cceli  Lum'maria.  Hieronym.  de  Mac.  apud  Prit> 
 Opufc.  p.  270. 
 
 b  €>eo<pt*£<;  G^uwfA.61^  8cc.  Socrat.  Lib.  iii.  Cap.  14.  iv.  24. 
 
 c  Pallad.  apud  Prrt.  p.  ijy.  It.  Grxc.  Mxnol.  Uvxccg. 
 t.  $'  M.  ii. 
 
 d  Macarii  Apophthegm,  apud  Pr\t.  §.  v.  p.  244,  24/.  8cp.2$-6\ 
 
 *  1  lb.  p.  240.  §.  in. 
 
 him 
 
i4  The  Introduction. 
 
 him  to  fee  the  grand  Enemy  of  Mankind  going  a* 
 %  Pet.  v.8.  bout  as  a  roaring  Lion,  fee  king  whom  he  might  devour. 
 The  Infight  which  he  had  into  the  State  and 
 Condition  of  the  Souls  he  had  to  do  with  was 
 very  Singular  3  for  he  not  only  knew,  when  any 
 one  had  been  AfTaulted  with  Temptation,  and 
 when  he  Overcame,  or  made  but  a  Feeble  Re- 
 finance >  but  he  faw  withal  into  the  different 
 Degrees  and  Progrefs  which  every  one  made. 
 This  was  a  Prerogative  evidently  a  fuperqatu- 
 ral,  and  which  as  fuch  it  was  his  conftant  Rule 
 firft  to  Afk  of  God  with  Prayer  and  Fafling,  as 
 occafion  required. 
 
 4.  Of  the  miraculous  Cures  wrought  by  him, 
 I  fhall  name  but  Two  :  His  Reflating  a  Man  that 
 had  a  b  withered  Hand  j  and  his  c  Healing  an  E- 
 gyptian  Child  that  had  the  Palfy.  The  former 
 of  thefe  was  done  by  UncJion  and  Prayer,  and  the 
 latter  by  a  Word's  {peaking. 
 
 f.  To  come  to  what  is  moll;  Material,  what 
 
 completes    his  other   Miracles,   and  Prove  him  **| 
 
 1  Kings    beyond  Difpute  a  Man  of  God:  It   is   upon  Re- 
 
 kf&  24.  cord,  that  he  even  Rais'd  the  Dead  to  Life.  Once 
 
 indeed  it  was  to  Silence  an  dHieracite  that  had 
 
 tjiven  no  little  Difturbance  to  the  Brethren,  mere- 
 y  by  the  Artifice  of  his  Difcourfe.  And  at  ano- 
 ther time  is  he  e  reported  to  have  Raifed  one  from 
 the  Dead,  to  Convince  an  Heretic  of  the  Refur- 
 reblion  of  the  Body.  Nor  was  this  ever  Contra- 
 dicted, or  endeavour'd  to  be  Stifled  in  the  De- 
 fert. 
 
 *  Macarii  Apophthegm,  apud  Vr'it.  §.  iii.  p.  25*9         163. 
 h  Ruffini  Ecclef.  Hift.  Lib.  ii.  cap.  4. 
 c  Apophthegm,  apud  Frit.  p.  2j-o,  2$r, 
 d  Hieron.  de  Mac.  apud  Prit.  p.  272,  273.  concerning  this 
 
 Herefy,  fee  Epipbanins  and  Monf.  Bailie. 
 
 •  Socrati  Ecclef.  Hift*  Lib*  iii.  cap.  14. 
 
 6.  Thefe 
 
 t 
 
The  Introduction,  iy 
 
 6\  Thefe  few  Inftances  may  ferve  as  a  Speci- 
 men :  So  that  I  fhall  content  my  fclf  with  fub- 
 joining  the  two  following  Remarks,  one  from 
 a  Socrates,  viz.  "that  heheaVd  fo  many  fick  Perfbns^ 
 and  dipoffefid  fo  many  Devils,  that  a  juft  Hiflory 
 of  them  wou'dfuffice  to  make  a  Volume  by  it  felf 
 The  other  is  from  b  Palladius,  wz.  That -as  to  the 
 Nature  of  them,  they  are  fo  Great  and  Surpriftng^ 
 that  to  fuch  as  are  not  difpos'd  to  Believe,  they 
 are  even  Incredible  ,  and  that  as  to  himfelf,  he 
 is  even  Afraid  to  relate  and  commit  them  to  Wri- 
 ting, left  in  recording  them  he  fhou'd  record 
 himfelf  alfo  under  one  for  a  Liar. 
 
 7.  But  indeed  as  to  the  Truth  of  thefe,  it  is 
 certainly  fufficient  to  urge  in  their  behalf,  that 
 the  Facts  are  Borrowed  from  fuch  Perfons  as  were 
 either  Eye-witnefTes  c  themfelves,  or  who  at  lead 
 receiv'd  the  Report  of  them  from  thofe  that  were. 
 W  herefore  to  conclude  in  the  words  of Palladius  * 
 d  Since  then  by  the  Grace  of  God  I  lie  not,  take  care, 
 my  good  and  faithful  Friend  Laufus,  that  you  too 
 do  not  err  in  with-holding  your  AJfent  from  the 
 Conflicts  of  the  Fathers  upon  Record  y  but  Glory  ra- 
 ther in  the  Imitation  of  their  Demeanour  who  were  ■ 
 Macarii  indeed,  that  isy  Blessed. 
 
 IV. 
 
 I  prefume  I  mail  not  be  found  much  fault  with 
 for  Shortning  the  Relation  of  what  was  done  by 
 Macarius  in  the  way  of  Miracle,  or  for  Selecting 
 
 a  Socrat.  Eccl.  Hift.  Lib.  iv.  cap.  23. 
 
 b  Tallad.  Hift.  Lauf.  Cap.  19.  ad  initio  &apudlV/>.  p.  274. 
 
 c  Bollmdi  A£h  San&orum.  Pref.  Gen.  §.  3.  Cap.  3.  p.  35. 
 ,  E^t  Toiw*   p.n   iriv^fttvH  fix  7>>y  x*&*  **  Kv&ittf 
 
 Titarecjt  rii  eitfym  Axvo-e^  ^  elvro?  ^  u-rtTei  rclq  tJv  dyt#* 
 *-*W{«9  x6Aoi$,  J.Kx  px&ov  lyx.ct)kuiFiZ)s  rtirm  ruv  «Wi- 
 h,a''~  *?  ?^"*  P*%*&"*\  ™>  **t  «|/«»  rat  la-tan  a.6Xui 
 ecv  ?i  r%i  wnfctm*  »g  t*  hop*']*  Kt*li$m.  PaUad.  Hift. 
 Lauf.  Cap.  19.  ab  init. 
 
 Parti- 
 
%6  The  Introduction. 
 
 Particulars :  The  firfr.  I  did  to  Avoid  being  Tedi- 
 ous-, the  latter  that  I  might  not  give  Offence. 
 The  prefent  Age,  in  ihort,  is  not  much  inclined 
 to  Credulity  :  And  in  renouncing  the  Legends  of 
 the  Romifi  Church,  we  have  almoft  run  into  the 
 oppofite  Extreme,  of  calling '  every  thing  in  Que- 
 ftion.  That  Miracles  were  de  faclo  wrought  in  the 
 Fourth  Century,  and  even  in  Confirmation  of  the 
 Homooufian  Faith,  is  a  apparent.  The  extraor- 
 dinary Gifts  of  the  Holy  Spirit  had  not  altoge- 
 ther Left  the  Church  at  that  time.  It  is  perhaps 
 Hard  to  pafs  a  True  Judgment  upon  the  ordinary 
 Graces,  Cuftoms ,  and  Practices  of  the  Church 
 at  fuch  a  diflance  5  much  more  Difficult  confe- 
 quently  muft  it  be,  to  think  Impartially  upon 
 what  was  Extraordinary.  The  miraculous  Pow- 
 ers in  the  Declenfion  of  the  Prophetic  Sun  may 
 poflibly  want  more  Allowances  to  be  made  in 
 their  behalf,  than  we  at  this  diftance  can  well 
 make,  or  even  are  willing  fo  to  do.  But  this  by 
 the  way. 
 
 2.  There  is,  I  own,  a  very  b  Learned  and  Wor- 
 thy Perfon,  that  fcruples  not  Severely  to  pro- 
 nounce againft  the  miraculous  Narratives  of  this 
 kind  that  occur  in  the  Lives  of  the  Primitive 
 Saints,  St.  Paul,  St.  Antony,  and  St.  Martin,  &a 
 Nor  do  I  pretend  to  Apologize  at  Rovers  for 
 them,  as  feeming  to  us  now  at  leaft  to  be  fairly 
 liable  to  Exception.  But  yet  this  very  fame 
 judicious  Writer  fpeaks  not  abfolutely  neither 
 in  what  he  fo  pronounces.  The  Conceilions, 
 which  he  makes  not  much  below ,  are  equal  to 
 what  for  my  part  I  mould  defire,  go  beyond  in- 
 deed what  I  cou'd  well  expeft.     For  after  all, 
 
 •  Socrat.  Ecclef.    Hift.  Lib.  i.  cap.  $7.     Lib.  iv.  cap.  24, 16- 
 J  Vodwellt  Diflert.  in  Inn&wn*  Diflert.  2.  §.  JS« 
 
 fome 
 
The  Introduction.  17 
 
 tome  Foot fteps  he  Allows,  and  thofe  too  a  Vifible, 
 even  among  the  Fabulous  Legends  of  thefe  very 
 Lives,  of  a  Divine  Power  that  was  Prefent  in  a 
 moft  Remarkable  Manner. 
 
 3 .  He  Grants  indeed  that  new  Articles  of  Faith 
 are  to  be  Confirmed  with  new  b  Miracles.  But 
 then  he  leaves  us  to  Conclude,  that  for  the  Old 
 Receiv'd  Truths,  the  very  Firft  Apoftolical  Signs 
 and  Wonders  zxefufficient.  This  I  mall  not  Di- 
 fpute.  As  freely  do  I  alfo  Grant,  what  he  Con- 
 tends for  afterwards,  that  no  Teftimony  of  the  mere 
 Sanctity  of  any  particular  Per/on  is  to  be  Regardedy 
 nor  any  great  Strefs  is  to  be  laid  upon  it,  unlets 
 the  Good  of  God's  Church  is  c  Concern'd  in  that 
 very  Teftimony. 
 
 4.  To  this  therefore  let  me  here  Subjoin  what 
 is  Infifted  on  by  d  Caffian,  in  favour  of  my  Au- 
 thor, viz.  That  the  Strength  and  Force  of  the  Di- 
 vine Grace  which  was  in  him  had  never  been  Dif- 
 clos'd,  had  not  the  Love  of  Chrift ,  and  the  Good 
 of  God's  Church  compelled  him  tv  it :  His  Cafe  be- 
 ing ?nuch  the  fame  at  that  juncture ,  with  that  of 
 the  Prophet  Elias  under  the  Law,  when  he  calVd 
 down  Fire  from  Heaven  upon  the  Sacrifices,  to  Afr 
 
 a  ■  §.  61.  Erant  nibilominits,  inter  quarti  fseculi  Fafalas, 
 nonnulJa  Numinis  praeflintiflimi  veftigia,  ProvtdentU  plufquam 
 'vulgaris  notse,  quae  veram  etiam  Communionem  a  reliquis  difter- 
 minent.  Ea  ita  a  Fabulis  fecernenda  funt,  quod  aut  multis 
 gefta  fuerint  tejlibus,  aut  teftibus  adverfariis,  Sec. 
 
 5  §.  63.  p.  21 1.  c §.64. 
 
 d  Hsec  igitur  ejus  virtus  Sc  gratia,  quantum  in  ipfb  fuit, 
 demper  fortafle  latuifTet ,  nil!  eum  necelfitas  totius  Provincial 
 periclitantis  &  erga  Chriftum  plena  devotio,  amorque  fincerus, 
 litud  exercere  miraculum  compulifTet. 
 
 Quod  utique,  ut  ab  eo  fieret,  non  oftentatio  gloria*,  fed 
 charitas  Chrifti  8c  totius  plebis  extorfit  utiiitas,  ut  B.  quoque 
 Heliam  fecilTe  Regum  le&io  manifeftat,  qui  ignem  de  ccelo 
 fuper  hoftias  impolitum  pure,  idcirco  defcendere  poftulavit,  ut 
 periclitantem  Pfeudoprophetarum  prsefligiis  ridem  totius  po- 
 puli  liberarct,  Collat.  xv.  Cap.  $.  vel  apud  Prit.  p.  182. 
 
 C  fert 
 
8  The  Introduction. 
 
 fert  the  Caufe  of  God^  and  to  Preferve  the  Faith  of 
 his  People  entire. 
 
 f .  But  if  we  Review  the  very  Cenfure  which 
 Mr.  Dodwell  has  thus  Pafs'd  upon  the  Lives  of 
 the  Antient  Monks,  and  Reflect  upon  the  Occafion 
 of  it ,  St.  Januarius's  Blood,  and  fuch  like  Pre- 
 tences in  the  Church  of  Rome :  I  Afk  no  Leave 
 to  Subjoin,  that  what  is  even  thought  Fabulous  in 
 the  Memoirs  of  our  Egyptian  Monks,  far. exceeds, 
 fo  far  as  I  can  Recollect,  in  point  of  Probability, 
 the  modern  Legends,  which  at  this  very  Day  pre- 
 tend to  Equal  what  is  Superior  to  them  Both.  I 
 have  no  manner  of  Inclination  to  Raife  the  Fourth 
 Centuiy  to  a  Level  with  the  'Three  foregoing. 
 The  moil  that  I  fhall  -  urge  in  favour  of  what  is 
 lefs  Obnoxious  is,  that  the  very  True  Miracles  in 
 the  Third  Century,  had  as  Great  an  Air  of e  Im- 
 probability. 
 
 VI. 
 
 But  were  the  Glory  of  Miracles  never  fo  Bright 
 and  Inconteftable  in  our  Author,  they  are  yet  In- 
 ferior to  that  mere  Inward  and  Subftantial  Glory 
 that  Purified  his  Heart,  and  Adorn'd  his  Life,  dir- 
 fufing  a  noble  Luftre  upon  every  thing  he  faid  or 
 did.  For  my  own  part,  I  cannot  but  Pronounce 
 the  Graces  of  the  Spirit  infinitely  Preferable  to  the 
 Power  of  Miracles  ->  and  with  the  Greek  f  Meno- 
 logies^  Afcribe  the  very  Power  which  he  had  againft 
 
 e  ■     zrohXx  yS  )£  ToicwTct'is-o^o-Xfd^'    cctivci  iccv  y^tpcj- 
 
 fyj,  ctOTv)  ajuTtiq  Zb^c/.tv&ovTtc,  x^  idovres,  yeXarct  ■srXce.Tuu,o<pXrd- 
 
 G-Ofd/J      T6?5     «7TiVc/$  ,      olofJopCHi     i}f^.X^     0(JLOtO)<;     0t<;     \Z7V*.Clit.£c6ViJ<rl 
 
 Taor'  civX7r£7rhc6X.£vcctt    *d  cc'Jtxi;  ■srXxorciv.    xXax  y)  Qsoq  /u.u^vq 
 ciXhu   2JJ,    riv®*    ivtgyHcts   ■zroix.i^vs   trvMis-ctveiv    r     lqvtf   S-jtuv 
 
 ^t^dTKcc^tecv.     Or'tg.  contr.  Celf.  Lib    i.  p.  if. 
 
 •  rovcanbu  yb  KclgrtQ/ixv  ov  role,  a.^er'^  iOoao-i  qshIy,- 
 vofTD  us  k^  ■srvJju.xTm  «.K<x,%<x,{\m  hctGetv  ilxriiM.  Menf.  Jan. 
 M.". 
 
 unclean 
 
The  Introduction. 
 
 andean  Spirits  to  the  furprizing  Strength  which  he 
 Acquired  in  the  Laborious  Toils  of  Virtue. 
 
 i.  The  very  Drinefs  of  his  Body  was  thought  a 
 Witnefs  of  his  Virtue.  To  this  effect  are  we 
 told,  that  being  Afk'd  one  Day  how  he  came  to 
 be  fo  very  §  Dry9  and  free  from  Hair  and  Moifture 
 in  his  outward  Perfon,  he  made  Anfwer,  that  as 
 the  Stick  with  which  we  ftir  the  Fewel^  is  it  felf 
 devoured  by  the  Fire  >  after  the  fame  manner ^  if  a 
 Manjhall  Purify  his  Mind  in  the  Fear  of  God^  the 
 'very  Fear  of  God  will  Con  fume  his  Body.  This,  I 
 prefumc,  is  to  be  underftood  with  refpecl:  to  that 
 Contrition  or  Mortification^  which  Solomon  feems 
 to  have  Alluded  to  in  thoic  Remarkable  Words,  A  pr0v.xvii» 
 Broken  Spirit  Drieth  the  Bones.  That  Religion  in  22. 
 general  Contributes  to  Health,  is  not  to  be  De- 
 nied y  but  that  Intenfe  Application  to  the  Difficult 
 and  Rugged  Precepts  of  it,  may  as  foon  be  con- 
 ceiv'd  to  have  that  effect,  which  was  Viiible  in 
 Macarius. 
 
 3 .  As  to  Eating  and  Drinking  it  is  perfectly  hNecd* 
 lefs  to  fay  any  thing :  His  very  Body  and  Contem- 
 plation being  Flagrant  Teflimonies  of  'the  ftri 'cleft  Con- 
 tinence. To  Iniift  upon  This,  is  indeed  to  Trifle, 
 when  even  among  the  ' Dronifh  Monks  that  were 
 without,  there  was  nothing  like  a  Gluttonous  In- 
 temperance to  be  met  with,  or  a  Life  not  accord- 
 ing to  Regularity  and  Strictnefs,  in  this  refpecl:. 
 Nor  was  it  merely  thro'  any  want  of  Neceflaries 
 neither,  but  only  from  a  zealous  Emulation,  eve- 
 ry one  ftriving  all  he  cou'd  to  Outdo  his  Neigh- 
 s' Apophthegm,  apud  Prit.  p.  249.  Bolland.  p.  1006.  §,  1 1. 
 
 y    Quu.x,t(&  uvtu  k.    T?  Sine,    x   etscgecv   iyv.pj.Tnw>   ux?lv0xv~uv. 
 
 Menol.  '•  Palladii  Hift.  Lauf.  apud  Prit.  Opufc.  p.  275-. 
 
 Ac  de  cibo  quidem  &  ptione  fufervaneu?n  eft  dicer e ,  cum  net 
 apud  eos  focordiorei  Monachos,  qui  fum  extra,  inveniri  pefcit  inglu* 
 lies,  &c, 
 
 C  2,  bour, 
 
20  The  Introduction. 
 
 bour,  in  the  refpe&ive  Methods  of  their  different 
 Inftitutions. 
 
 4.  His  Great  Simplicity,  his  Patience,  and  Long- 
 differing,  and  his  Quiet  SubmiJJion  to  the  Injuries 
 that  were  Done  him,  were  very  Peculiar.  So  too 
 was  the  Love  he  bore  to  God  and  to  his  Incarnate 
 Son  Jefus  Chrift,  and  the  Great  Affeclion  which 
 he  had  for  All  Mankind.  Particulars  I  hope  are 
 needlefs  5  and  I  had  rather  leave  the  Reader  to 
 Deduce  them  from  thefe  very  Homilies,  which  I 
 think  Breath  little  elfe  throughout. 
 
 y .  So  truly  Great  is  our  Egyptian^  that  I  may 
 venture  to  write  of  him,  at  large,  I  had  almoft 
 fiiid,  without  Reflraint.  For  befides  what  I  have 
 Already  mention'd  of  him  from  the  Ecclefiaftical 
 Hiftorians,  and  muft  do  again,  the  Greek  Meno- 
 logies  fpeak  of  him ,  as  one  whofc  Converfation 
 and  Demeanour  was  indeed  a  Complication  of 
 Virtues  $  as  one  who  Liv'd  without  Blame,  Emu- 
 lating the  Life  of  Angels,  who  was  himfelf  an 
 Angel  in  the  Body,  and  who  had  Confidence  in 
 the  Lord  $  as  one  whofe  Life  BurninYd  with  the 
 greatefl  Splendo1*,  as  a  Rule  without  Exception, 
 made  Manifeft  in  every  Divine  Virtue ;  as  one, 
 whofe  very  Youth  was  Diftinguifh'd  by  the  So- 
 briety of  it,  and  whofe  Grey  Hairs  were  Adorn'd 
 with  Prudence  j  as  one,  inihort,  who  hadChrift 
 himfelf  for  the  Director  of  his  Journey  towards 
 Heaven,  who  was  Adorn'd  with  the  Works  that 
 were  well-plealing  to  God,  who  k  Bore  God 
 within  him,  and  who,  in  a  word5  was  a  Fix'd  l 
 Star. 
 
 6.  Thefe  are  Particulars,  which  now  perhaps 
 
 may  feem  Incredible.    But  let  it  be  Remembred  at 
 
 Luk.  xviii.  the  fame  time  how  Indefatigable  he  was  in  Prayer. 
 
 k  QecQagee ,  a  Title  which  before  was  given  to  St.  Ignatius^ 
 See  Dr.  Cave's  Life  of  him,  §.  1.  '  «Vt£  ceg-Aaw • 
 
 "    '  He 
 
The  Introduction.  21 
 
 He  withftood  a  Suggeftion  once  for  five  { whole 
 Years  together.  Ana  twelve  m  Years  Application 
 did  it  coft  him  to  attain  to  the  Simplicity,  for 
 which  he  was  fo  Remarkable.  It  was  a  current 
 Report  of  him,  that  he  was  continually  in  an 
 Ecftafy  n,  and  fpent  the  much  greater  part  of  his 
 Time  with  God,  or  at  kail  in  Heavenly  Matters. 
 Both  Macarius  of  Egypt,  and  his  Companions,  the 
 other  Macarius  of  Alexandria,  Ifidore,  Heraclides, 
 P ambus,  &c.  were  generally  believed  to  converfe, 
 not  with  the  reft  of  Mankind,  but  (like  °  Enoch) Gen.v.24, 
 with  the  Angels  p  of  God. 
 
 7.  What  I  would  chufe  to  dwell  upon,  is  his 
 great  Humility.  What  Appearance  of  this  there 
 was  common  to  him  with  others  was,  that  he 
 hated  to  be  Addrefs'd  with  Efteem  or  Reflect,  fo 
 as  even  to  feem  Deaf  to  the  Perfon,  and  to  give 
 him  no  1  Anfwer.  But  if  any  one  made  light  of 
 him,  or  run  him  down,  though  upon  never  fo 
 idle  a  Pretence,  he  would  receive  that  Perfon 
 with  extraordinary  Chearfulnefs,  and  anfwer  him 
 very  Readily.  And  what  feems  Singular  and  Diftin- 
 guiihing  in  it  was,  that  it  was  not  only  Acknow- 
 ledged r  by  the  Devil,  as  that  which  gave  our 
 Egyptian  the  Advantage  and  Superiority  over  him- 
 felf  -y  but  efpecially  in  being  his  very  Guard  and 
 Protection  againft  his  Influence f  and  Malice.     So 
 
 J  Mac.  Apophthegm,  apud  Trit.   §.  2.  p.  238. 
 
 m  lb.  §.7.  p.  248. 
 
 n  Fallad.  apud  Frit,  in  Opufc.  p.  275-. 
 
 0  Theod.  Ecclef.  Hift.  Lib.  iv.  Cap.  2  1. 
 
 p  OTl^  is  fometimes  put  for  Angels,  who  were  the  Tu- 
 tors and  Guardians  to  the  Patriarchs :  But  this  Senfe  by  no 
 means  excludes  the  common  Verfion,  but  implies  it,  that  he 
 converfed  with  God  alfo. 
 
 q  Mac.  Apophthegm  apud  Frit.  p.  2j-8. 
 
 1  Ibid.  p.  249. 
 
 r  Ibid.  p.  264.  And  much  to  the  fame  Effect  are  we  told 
 ef  St.  Ambrofe  in  his  Life  by  Dr.  Care. 
 
 C  3  great 
 
%z  The  Introduction. 
 
 great  reafon  had  St. c  Jerom ,  when  (peaking  of 
 the  Virtues  of '  Macarius,  to  lbar  in  his  Ex  predion, 
 and  not  mention  the  Graces  he  was  endued  with, 
 but  with  Grandeur  or  Magnificence. 
 
 8.  Humility  indeed  has  the  Firft  Place  allot- 
 ted to  it  among  the  very  Beatitudes.  And 
 if  we  view  it  as  Exemplified  in  our  Blefled  Re- 
 deemer's Life  and  Converfation,  it  is  without  all 
 doubt  the  Alpha  and  Omega^  if  I  may  fo  fpeak,  of 
 Chriftian  Perfection.  It  is  particularity  Infifted  on 
 and  Recommended  to  us  by  an  eminent  Country- 
 man of  our  own,  as  that  which,  when  duly  culti- 
 vated, will  fecure  to  us  the  fpecial  Direction  of 
 Almighty  God,  not  merely  with  relation  to  our 
 Spiritual  State,  but  even  to  our  Worldly  Affairs 
 alfo.  So  that  we  maybe  as  certain  what  to  do  in 
 any  cafe  of  Difficulty,  as  if  we  heard  a  Voice  be- 
 hind us  faying,  This  is  the  JVay^  walk  in  it.  This, 
 I  fay,  is  *vhat  Judge  Hale s  has  recommended  to 
 us  from  his  own  Experience. 
 
 p.  Nor  perhaps  can  the  Nature  of  it  be  better 
 Illuftrated  than  by  this  fmall  Narrative.  A  cer- 
 tain Brother  that  once  met  Macarius^  preferred  a 
 Requeft  to  him  (as  was  ufual  with  thofe  under  his 
 Infpeclion)  to  give  him  fome  word  of  InflrucHon 
 how  he  might  be  kv'd.  The  Old  Man  fent  him 
 twice  to  a  Sepulchre  -,  bidding  him  the  firft  time 
 Abufe  the  Dead,  which  he  did  to  purpofe,  load- 
 ing them  with  Stones  as  well  as  Calumnies  -,  and 
 the  fecond  time  to  Commend  them,  which  he  did 
 too  as  extravagantly  -,  but  the  Dead,  itfeems,  re-* 
 turn'd  no  Aniwer :  Then  faid  the  Old  Man,  by 
 way  of  Application,  "  You  very  well  know  how 
 u  much  you  had  revil'd  the  Dead,    and  they 
 
 r  Apud Pritium  in  Opufc.  p.  z 7  o.  Cdeji'mm  Gratiarum  Mag- 
 nijlcentia. 
 
 v  See  his  Contemplations  on  Humility,  Wifdom,  and  the  Fear 
 of  God. 
 
 "  made 
 
The  Introduction. 
 
 cc  made  you  no  Reply :  You  remember  alfo  how 
 "  highly  you  cxtoll'd  them  afterwards,  nor  did 
 "  they  return  you  one  Syllable  of  Thanks :  Do 
 "  you  then,  if  you  are  in  earned,  and  dcfirous  to 
 "  be  fav'd,  become  Dead  your  felf  -,  equally  rc- 
 "  gardlefs  of  the  Injuries  of  Mankind,  and  of 
 u  their  Praife  with  the  Dead;  and  then  you 
 cc  may  bellfav'd."  That  is,  in  fewer  Words,  as 
 he  exprefs'd  himfelf  w  another  time,  If  you  find 
 within  your  felf  that  Contempt  is  to  you  as  Praife, 
 Poverty  as  Riches,  and  JVant  as  Abundance^  you 
 {hall  not  die. 
 
 VII. 
 
 From  what  has  been  faid,it  is  pretty  plain,  that 
 the  Titles  and  Panegyrics  given  our  Egyptian  by 
 his  Editors,  are  neither  groundlefs  nor  precarious ; 
 when  one  x  calls  him,  Pater  Sanblil]imus  Nominis 
 in  Ecclefid  Maximi,  citi  cognomen  Magnus,  &  inter 
 P aires  Ecclefite  Chriftiante  Pietatis  folidioris  laude 
 &  viva  rerum  fpiritualium  notitid  Incomparabilis. 
 And  again,  Vet er anus  ilk  inter  Chrifti  miniftros 
 Macarius.  Another,  y  Eremicolarum  Decus.  To 
 which  let  me  add  that  of,  The  Divine  z  Father. 
 
 z.  Nor  therefore  need  we  wonder,  if  the  Wri- 
 tings of  our  Author  in  general,  or  thefe  Homilies 
 in  particular,  fhould  meet  with  a  Reception,  and 
 keep  up  anEfleem  anything  Eojaal  to  ib Great  a 
 Name.  a  PoJJinus  the  Jefuit  plainly  owns,  that 
 he  publifh'd  his  fhefaurus  Afceticus  purely  for  the 
 
 u  Mac.  Apophthegm.  apudPnV.  p.  25-4,  iff. 
 
 w  Ibid.  p.  ifz.  See  alfo  to  the  fame  Effect  a  remarkable 
 Paflage  in  Dr.  Henry  Move's  Antidote  again/}  Atbeifm,  Book  Hi. 
 Chap.  14.  §.8. 
 
 x  Dr. Frit. Pref.  §.  1,  f,  if.  & Dedicat. praemifla Homiliis. 
 
 y  Pici  Dedicat. 
 
 z  ®?io<;  ovarii?.  InMarg.  MS.  Barocc.  p.  8  1.  char.  rub. 
 
 a  Prologom.  a&Thef.Afceticum. 
 
 C  4  fake 
 
24  The  Introduction. 
 
 fake  of  the  Opufcula  of  Macarius  -,  which  he  there 
 recommends  withal  in  a  very  particular  manner,  as 
 Highly  ufeful,  not  merely  for  Afcetics^  but  all  Chri- 
 fiians  whatfoever  without  any  Diftinclion.  Of 
 which  fmaller  Pieces,  by  the  way,  let  me  adver- 
 tile  the  Reader,  that  they  are  the  very  fame  for 
 Doctrine  and  Sub  fiance  with  thefe  very  Homilies, 
 or  an  Abridgment  of  them.  Dr.  Pritius  b  pro- 
 nounces them  to  be  Opera  Divine  Sapient'ne  pie- 
 nijjima,  and  admires  the  furprizing  manner  of  In- 
 flruclrion,  in  which  our  Author  fo  excels.  Pah. 
 thenius c,  when  giving  an  Account  how  he  came 
 to  tranflate  and  publifh  Macarius^  tells  us,  it  was 
 merely  by  great  good  Fortune  that  he  lighted  on 
 this  Holy  and  Divine  Work  (meaning  the  Homi- 
 lies) as  abounding  with  moil  exalted  Piety  j  and 
 that  the  Reading  of  them  fo  tar  RefrenYd,  Delight- 
 ed and  Engag'd  him,  that  having  once  Begun,  on 
 he  went,  till  in  three  Days  time  they  made  him 
 veryTroublefome  to  himfelf,  meaning  his  Perverfe 
 anteceding  Sentiments  and  Corrupt  Nature  in  ge- 
 neral. Tanta  enim  (to  ufe  his  own  Words)  Reli- 
 gione  fcatent  ha  Homilia  at  que  Sermones^  ut  ve!  in 
 Agonc  mortis  confiitutum^  in  vitam  Reducerey  atque 
 confolatione  pia,  preftb  ejje  queant.  Summd  ergo 
 fmvitate  hujus  facerrima-  leclionis  illeclus  atque  de~ 
 v  in  tins  tandem  verfiomm  aggredior  Latinam.  When 
 he  (hewed  a  Specimen  of  what  he  had  begun  to 
 forne  Friends,  they  were  mighty  Urgent  with  him 
 to  Finiih  the  whole.  Super  arcit,  he  goes  on,  ipfa 
 operis  slm<enitas,Levatuit  confolationum  Copia,  Mol- 
 Hit  cteleftis  ammo  depict  a  Requies.  Adeb  ut  Sifypht 
 faxum  diim  volverem^  id  a  me  rcohi  minime  fenti- 
 
 rem Atque  it  a  opus  integrum  a  me  converfum , 
 
 Whenee  I  fhould  be  apt  to  conclude,  that  he  had 
 not  ieen  the  Veriion  of  Picus^  which  came  out 
 
 *  Prtfat.  gencra-is  §.  i.  c  In  Epiitolu  Dedicatoria. 
 
 r- 
 
The  Introduction.  25 
 
 3 1  Years  before,  but  only  the  GreekTcxt.  Tho' 
 that  by  the  way.  Picus  again  tells  dus,  that  the 
 Divine  Spirit,  which  had  fo  far  exerted  itfelf  in 
 our  Author,  can  never  lie  idle,  but  mull  be  fruit- 
 ful y  and  farther  has  brought  it  to  pafs  that  He, 
 who  by  Example  was  Profitable  only  to  the  Monks 
 of  his  own  Age,  fhould  by  his  Writings  Handed 
 down  to  Pofterity,  be  a  common  Benefit  to  all 
 Mankind.  Of  thefe,  he  proceeds  to  afRire  us, 
 that  he  had  met  with  only  Fifty  Homilies  in  the 
 French  King's  Library ;  But  that  upon  Perufing 
 them,  he  thought  they  would  be  of  Diftinguifh- 
 ing  Ufe  and  Service,  not  to  Monks  "only,  but  to 
 every  Chriftian  Reader,  as  Adminiftring  no  fmall 
 Comfort  to  an  Afflicted,  Drooping  Mind,  and 
 Drawing  it  off  from  the  Trifling  Concerns  of  this 
 World,  towards  Heaven.  And  fince  he  found 
 that  they  Prefcribed  a  Rule  of  Life  agreeable  to 
 the  Gofpel  with  fo  much  Happinefs  and  Succefs  j 
 this  very  Confideration  Engag'd  him  alfo  in  the 
 Tranflation  of  it. 
 
 3 .  Monfieur  Pet.  Poiret e  indeed  very  roundly 
 prefers  our  Macarius  at  once  to  All  the  Fathers. 
 Another  Learned  Perfon  places  him  next  to  E- 
 phr<em  Syrus.  But  the  moil  Moderate  difcover 
 an  Affectionate  Efteem  and  Hearty  Regard  for  the 
 Homilies.  The  late  Reverend  Mr.  Tribbechovius  f, 
 of  Sax-Gotha,  fays  of  him,  Jure  locum  Jibi  in- 
 ter Dignijffimos  vendicat.  But  Dr.  Paul  s  Antony^ 
 Academic  Fridericianse  ProfefTor,  Nee  Homili<e 
 [tint  Panegyric*  aut  leves,  fed  in  fimplicitate,  fed 
 plena  'vera  Eruditione  Tloeologicd^  aptiffimte  plerum- 
 que  ad  exponenda  totius  Religionis  Chriftiance  capita 
 
 d  ?rxf.  Verf.  Lat.  fub  finem. 
 
 •  DeErudit.  T.  2.  <f-  p.  f  4 5—  5-45-. 
 f  De  Ortu  Mali  Aph.Theol.  p.  13. 
 
 *  Ibid.  p.  64, 
 
 palm  aria. 
 
z6  The  Introduction. 
 
 palmaria.  Cardinal  Bona  h  Characterizes  him  in 
 this  Manner,  Macarius  JEgyptius  S  ignis,  Firtuti* 
 bus  £5?  Scriptis  Clarifjimus .  The  Cologne  i  Profef- 
 fors  give  this  very  Reafon  for  the  Notes  which 
 they  have  made  upon  fome  Exceptionable  Pafla- 
 ges,  as  either  Obfcure,  Doubtful,  or  Uncorrecl:, 
 yiz.  That  notwith (landing  All,  the  Homilies 
 were  Spiritualium  documentorum  maxime  utilium 
 plena.  And  Dr.  Grabe  once  in  private  pronounc'd 
 this  Author  to  me  ( after  I  had  mentioned  my 
 Thoughts  about  Publifhing  him)  to  be  one  of 
 the  mofl  valuable  Writers  among  all  the  Fathers, 
 for  the  True  Spirit  of  Chriftianity. 
 
 4.  The  late  Mr.  Ludolph  k  alfo  has  fufficiently 
 exprefs'd  his  Efteem  for  thefe  Homilies,  by  the 
 Extracts  he  made  out  of  them  :  But  more  Re- 
 markably in  that  Translation  of  the  Forty-fifth 
 Homily,  which  he  PubliuYd  fome  Years  ago  by 
 way  of  Specimen,  to  Recommend  our  Author, 
 hoping  thereby  to  Engage  fome  Perfon  or  other 
 that  had  Leifure  and  Inclination,  toTranflate  the 
 W  hole.  But  his  True  Opinion,  or  rather  Judg- 
 ment of  him  is  more  expreily  and  fully  Deliver'd 
 in  the  Sermon  which  was  Preach'd  at  his  Fune- 
 ral by  Mr.  Anthony-Willia?n  Behme.  The ]  Words 
 are  Thefe,  viz.  Of  the  remoter  times,  our  Friend 
 greatly  valued  Macarius  his  Homilies,  and  Tho- 
 mas a  Kempis  his  Chriftian  Pattern,  of  nearer 
 Ages.  He  Admired  the  former  on  account  of  the 
 Primitive  Plainnefs  and  Simplicity,  which  was 
 however  Enlivened  by  a  Celeflial  Energy,  and  a 
 Sublimity  of  Thought.  He  often  wifh'd  to  fee  the 
 Homilies  publiflfd  in  All  the  Vulgar  Languages,  for 
 common  Edification. 
 
 h  Notitia  AucTrorum  in  Lib.  de  Pfalmodia. 
 .  1  See  Bib.  PP.  xiv.  Tomis,  per  Marg.  le  Eigne,  p.  4?. 
 
 *  See  Reliauu  Ludolpbian&,    1  2  m0,  p.  1 40,    142,  1 8  -j  — .  1 S 6. 
 1  Funeral  Sermon  on  Mr.  Ludolph,  p.  70. 
 
 f.  But 
 
The  Introduction.  27 
 
 f.  But  the  Recommendations  hitherto  are  All 
 from  Foreigners.  As  to  our  own  Countrymen, 
 neither  are  they  behind  hand  in  their  Acknow- 
 ledgments. I  have  both  in  Company  and  by 
 Letters  met  with  what  is  at  leaft  Equal  in  his 
 Favour.  But  not  happening  to  call  to  mind  any 
 of  our  Eminent  Englijlo  Writers  that  do  more 
 than  Quote  him,  I  proceed  to  Obferve, 
 
 6.  That  there  were  Several  m  Books  Handed 
 about  among  the  Egyptian  Reclufes  (which  were 
 Penn'd  for  their  particular  Ufe,  as  furnilhing  them 
 with  more  peculiar  Directions  concerning  that 
 Difpenfation  of  Life  which  they  were  under)  and 
 which  Bore  a  Character  of  the  very  Firft  Rank. 
 They  were  ever  ilyl'd  ©goxvAs-ci,  or  Divinely  In- 
 fpir  d.  And  among  thefe  the  Writings  of  our 
 Author  had  a  Place,  known  by  the  Title  of  Ma- 
 carius  his  n  Book.  Where  by  Divinely  In/pir'd, 
 there  can,  I  prefume,  be  no  Meaning,  or  even  a 
 Remote  Intention  to  Place  it  upon  a  Level  with 
 the  Canonical  Books  of  the  Holy  Scripture.  But 
 that  it  is  Injpir'd  in  a  more  Modeft  and  Inferiour 
 Senfe  >  As  the  Shepherd  °of  St.  Nermas  was  three 
 hundred  Years  before,  and  Thomas  a  Kempis  p  of 
 more  Modern  Date.  This  however  is  a  Charac- 
 ter fufficiently  Diftinguifhing  and  Honourable  for 
 any  Book  or  Author  below  the  Rank  of  a  down- 
 right Prophet  or  Apoflle. 
 
 m  CottelerijMon.EcclefixGrxc.  Tom.  r.  p.  i6f. 
 
 n  There  is  indeed  a  Latin  Manufcript  in  the  Library  of  Teter- 
 Houfe  in  Cambridge,  under  this  Title,  confiiling  of  EpilTIes  in 
 Latin,  thought  to  be  written  not  long  before  Printing.  Bur 
 this  does  not  appear  to  be  our  Author's,  by  what  I  can 
 guefs. 
 
 0  See  the  prefent  Archbifhop  of  Cant.  PP.  Apoftolici  Prelim. 
 Difcourfe,  §.  10,  n.  p. 84,  8f. 
 
 p  See  the  Preface  to  the  Second  Volume  of  Thomas  a.  Kem- 
 pt §.29, 
 
 VIII.    But 
 
77oe  Introduction, 
 viii. 
 
 But  after  all,  the  Critics  have  been  fomething 
 Puzzled  about  the  Real  Author,  Who  he  was. 
 Macarius  of  Egypt  has  the  Common  Voice  of 
 Every  Age  in  his  Favour.  Dr.  Cave  i  was  firft 
 of  the  fame  Opinion.  But  afterwards r  did  he 
 Afcribe  them  to  the  other  Macarius,  of  Alexan- 
 dria. Pofjinus  f  reckons  them  the  Work  of  a 
 Third { Macarius.  But  Dr.  Cave  has  fufficiently 
 Confuted  that  Novelty:  Returning  atlaft  to  his 
 Firft  Opinion  in  favour  of  our  Egyptian.  Du 
 Pin  t  wavers  in  his  Opinion  about  the  matter. 
 He  inclines  to  Favour  indeed  our  Egyptian,  were 
 it  not  for  a  Difficulty  from  Gennadius  Mafjilienfis, 
 which  I  mail  confider  by  and  by.  He  firft  takes 
 the  Homilies  to  be  very  t  Antient.  But  after- 
 wards thinks  them  made  by  a  later  vMonk. 
 
 2.  Even  when  Afcrib'd  to  Macarius  Egypt  iusy 
 Doubted  has  it  been,  whether  he  were  lb  pro- 
 perly the  Author  of  them  himfelf,  or  only  the 
 Scribe11  thatPenn'd  them  down  from  the  Mouth 
 of  St.  Antony  his  Tutor,  and  fo  Tranflated  them 
 into  Greek. 
 
 3.  If  indeed  St.  Antony Died,  as  fome  w  affirm, 
 thirty  Years  before  our  Egyptian  was  born :  We 
 may  then  venture,  I  own,  to  Conclude  He  could 
 never  be  Scribe  to  St.  Antony. 
 
 4.  If  apy  one  fhould  offer  to  Affirm,  that  thefe 
 Homilies  were  not  Formally  Penn'd  by  our  Egy- 
 ptian, but  Taken  from  his  Mouth  by  the  junior 
 Monks :  That,  if  Allow'd,  as  it  will  no  way 
 Prejudice  our  Author's  Title  to  them  y   fo  at  the 
 
 *  Hift.  Liter.  T.  1.  r  Tom.  2.  p.  76. 
 
 f  Prolegom  in  Thefaurum  Afceticum. 
 
 «  Bib.  PP.  Cent.  iv.  p.  5-6.  v  Ibid.  p.  j8. 
 
 u  SzcAcla,  Lipjiaca,  1684.  from  ToJJirms. 
 
 w  Baronw,  fojjinut,  Du  Pin,  &c. 
 
 fame 
 
The  Introduction. 
 
 fame  time  ought  it  to  Difpofe  us,  in  his  Favour, 
 to  Forgive  whatever  Defects  or  Inaccuracies  thefe 
 Homilies  have  fufficiently  been  charg'd  with. 
 
 f .  Waving  the  feeming  Niceties  in  Chronology  ^ 
 I  find  no  manner  of  Grounds  for  thinking  that 
 either  of  the  Macarii  Paid  any  regular  or  conftant 
 Attendance  upon  St.  Antony.  What  comes  near- 
 eft  to  fuch  a  Suppofition,  is  this  Facl:,  which  fhall 
 be  eafily  granted,  viz.  That  our  Egyptian  confult- 
 ed  him  at  times  in  the  way  of  Vifit,  and  that  too 
 upon  occafion  only.  Thefe  and  the  like  Particu- 
 lars may  at  once  give  place  to, 
 
 6.  That  moil  Formidable  Argument  of  All, 
 that  would  feem  at  once  to  Deprive  our  Egyptian 
 of  the  Honour  of  thefe  Homilies,   in  Favour  of 
 a  Third  Macarius.     This  by  PoJJinus  x  and  fome 
 y  others  is  thought  to  be  Unanfwerable.     It  is 
 Borrow'd  purely  from  Gennadius  z  MaJJilienfis^  and 
 Refts  with   its  whole  Weight  upon  his  fingle 
 Teftimony.     His  Words  are  Thefe,  viz,  Maca- 
 rius ilk  sEgyptius  S ignis  £5?  Firtutibus  clarus ",  unarn 
 tantiim  ad  Junieres  Profeffionis  fu#  fcripfit  Epi- 
 ftolam :  in  qua  docet  ilium  per fe tic  poffe  fervire  Deo^ 
 qui  conditioner  Creationis  fu<e  cognofcens,  ad-omnes 
 femetipfum  inclinaverit  Labores^    6?  Luclando  atq-9 
 Dei  Auxilium  adversus  omne  quod  in  hac  vitd  fua- 
 ve  eft  Implorando,   ad  naturalem  quoq-,  perveniens 
 Puritatem^  Contiyicntiam^   velut  Nature  debitum^ 
 munus  Obtinuerit. 
 
 7.  But  fuffer  me  to  fay,  that  this  very  Allega- 
 tion is  far  from  being  Decilive.  For  how  eafy  is 
 it  to  fay  with  a  Du  Pin^  that  Gennadius  was  mis- 
 taken ?  Or  that  he  intended  another  Macarius? 
 Might  I  not  afk,   with  Dr.  b  Cave,  §>uidfi  verb 
 
 x  Prolegom.  in  Tkefaurum  Afteticum. 
 y  Acta-  Lipfiaca.  1684,   1698. 
 
 *  De  Viris  Uluftr.  Cap.  x.  inter  Op.  Hieronymi  ex  edit.  BeneJ. 
 I  Bibl.  Patr.  Eng.  Edit.  p.  ?6.      *  Hift.  Liter.  Tom.  2.  p.  76. 
 
 Gennadius 
 
3  6  The  Introduction. 
 
 Gennadius  de foils  Macarij  Epiftolis  loquitur  ?  Quid 
 ftalia  fcripferit,  qua  Gennadi]  diligentiamfugerint^ 
 cum  non  pauca  fcripta  fint  qua  fruftra  apud  Gen- 
 nadium  quart  pojfint  ?  Dr.  Pritius  a  thinks  it  not 
 improbable,  but  that  our  Mac anus  might,  befides 
 thefe  Homilie^  write  %n  Epiftle  alfo,  tho'that  in- 
 deed but  One.  So  at  leaft  Aubertus  Miraus  has 
 exprefly  told  b  us  in  thefe  Words,  Idem  Macari- 
 us  iEgyptius  fcripfit  ad  junior es  Profefftonis  fua 
 Monachos  c  Epiftolam,  five  Regulai?i  qua  fie 
 incipit,  Milites  ergo  Chrifti,  &c.  Being  then  in 
 Latin,  I  am  not  very  follicitous  whether  it  be 
 any  Translation  or  not.  The  Latin  Manufcript 
 Epiftle  of  Macarius  in  the  Bodleian  Library  Be- 
 gins otherwife  in  every  Copy :  One  of  which  is 
 thought,  with  fome  Probability,  to  be  the  very 
 fame  with  the  Sarum  Manufcript  of  the  fame. 
 
 8.  What  I  chufe  to  infill  upon  at  this  time,  is 
 fomething  entirely  new,  which  fcems  to  me  to 
 put  the  Matter  in  a  True  Light,  and  to  End  the 
 Difpute  at  once.  And  that  is  briefly  This.  In 
 the  Greek  Manufcript  (which  I  mult  own  my 
 felf  very  Considerably  Obliged  to )  after  the  Gene- 
 ral Title,  it  is  perhaps  not  unworthy  of  ourOb- 
 fervation,  that  the  whole  Book  or  Collection  of 
 the  Homilies  is  Infcrib'd  in  the  Margin  TI^s  r 
 orujusoiv  dewrnv,  &c.  As  if  the  Fifty  Homilies 
 were  a  Formal  Epiftle.  And  again  at  the  Begin- 
 ning of  the  Seven  Additional  Homilies  (which  I 
 never  met  with,  or  could  hear  ofelfewhere)  there 
 occurs  again  the  very  fame  Infcription  to  the  fame 
 Symeon,  with  the  Addition  of  thefe  Words,  'E7rr- 
 s-oXrj  c^6ur^,  or  the  Second  Epiftle:  Plainly  in- 
 timating, that  the  foregoing  Fifty  Homilies  were 
 
 a  Prsef.  Generalis,   §.  xi. 
 b  Biblioth.  Ecclefiaftica  Schol.  in  Gennadium. 
 c  This  is  faid  to  be  at  Bruges  in  thtjefuits  College  there.      As 
 alifo  among  the  Remains  oil'mel'tut's  Library. 
 
 the 
 
The  Introduction. 
 
 the  Firft  Epiftle.  Hence  it  is  obvious  to  con- 
 clude, that  the  Homilies  hereTrandated  (which 
 is  fometimes  call'd  the  Book  of  Mac ar ins)  are 
 the  very  fame  with  that  One  Epiftle  Gennadius 
 fpeaks  of ;  But  that  the  other  Seven  were  proba- 
 bly never  Seen  or  Known  by  Gennadius  himfelf. 
 
 o.  Did  this  Conjecture  want  Confirmation,  I 
 would  fub  join  the  following  Remark  -y  viz.  That 
 the  Sum  or  Contents  which  Gennadius  gives  of  the 
 Doctrine  of  that  Epiftle,  feems  at  firft  fight  to 
 be  the  Shorteft,  but  withal  the  Trueft  Abftract 
 of  the  Doctrine  orSubftance  of  the  Homilies  ima- 
 ginable, as  Du  Pin  has  alfo  obfervTd  before  me. 
 But  let  me  Add,  that  they  feem  to  Breath  the 
 very  fame  Spirit  which  appears  in  the  Character 
 of  our  Egyptian  -,  tho'  that  by  the  w^ay. 
 
 10.  A  nice  Critic  might  perhaps  difcover  the 
 Fifty  Homilies  of  our  Author  to  be  an  Epiftle, 
 from  two  or  three  Words,  nay,  from  one  Jingle 
 ExprefHon,  in  that  very  Supplement  to  the  Fif- 
 tieth, which  I  have  added  from  the  Manufcript. 
 The  Words  are  thefe,  viz.   Aia  -wXetovm  $  in 
 
 jJ/xst^s-  aXixg/vetas-,  &c.  Where,  tho'  I  have 
 rendred  indeed  that  Word  &jn$&h&t  only  by  Send- 
 ing, yet  that  very  Sending  is  without  all  queftion  in 
 the  way  of  an  Epiftle.  Upon  a  Review  of  this  Paf- 
 fage,  I  find  my  felf  warping  fo  far  to  this  way  of 
 Thinking,  that  a  little  matter  more  might  per- 
 haps make  mePqfitive  beyond  all  Recovery.  But 
 therefore  I  flop  my  felf  in  time,  that  I  may  leave 
 it  wholly  to  the  Reader,  to  think  with  me  as  to 
 this  Particular,  if  he  fo  pleafes,  or  if  he  had  ra- 
 ther, to  let  it  Alone,  I  love  a  little  Liberty  my 
 felf,  and  am  by  no  means  for  Tying  down  ano- 
 ther, where  Morality,  Frutb,  and  Religion  are  in 
 No  Danger. 
 
 IX.  Come 
 
3^  The  Introduction. 
 
 IX. 
 
 Come  we  now  to  the  Doclrine  of  our  Egyptian. 
 And  This  in  general  I  iliall  venture  to  Pronounce 
 Sound  and  Good.  .  They  had  a  general  Name  in 
 the  a  Eaft  for  Retaining  the  Doctrine  that  was 
 Sound)  and  the  Decrees  of  the  Council  of  Nice. 
 Egypt  fhar'd  in  the  Reputation,  and  more  parti- 
 cularly the  whole  Body  of  the  Monks,  and  among 
 the  reft  both  the  Macarij. 
 
 z.  That  our  Egyptian  Adher'd  to  the  Nicene 
 Decifion,  with  reference  to  the  Arian  Controver- 
 sy, is  very  manifeft  from  thefe  Homilies :  Info- 
 much  that  Dr.  Forbes  e  particularly  cites  him  as  a 
 Stanch  Voucher  of  the  Homooufian  Faith. 
 
 3 .  In  the  Church  of  Rome  f  is  he  reckoned  up- 
 on, as  one  whofe  Teftimony  is  a  Support  to  Tran- 
 fubftantiation.  But  the  Proteftants  %  have  taken 
 care  to  Undeceive  the  World,  Refcuing  our  Good 
 Egyptian  from  the  Papal  Ufurpation,  and  Difco- 
 vering  him  to  Patronize  nothing  more  than  the 
 Real  Pre  fence  i  as  maintained  in  the  Greek  and 
 Englijh  Churches. 
 
 4.  So  Strenuoufly  does  he  Affert  the  Old-faftii- 
 on'd  Doctrine  about  Original  Sin^  and  the  Necef 
 fity  of  Divine  Grace9  that  among  the  Authorities 
 of  the  Ant ient  Fathers  Appeal'd  to  by  Fofius  in 
 his  Hiftoria  Pelagiana^  thofe  of  our  Egyptian 
 make  no  Small  Figure,  as  Dr.  Pritius  (in  Prafat. 
 Gen.)  has  Obferv'd  before  me. 
 
 f.  In  a  Word :  There  is  vifibly  to  be  Diftin- 
 guifh'd  in  our  Author  a  Rich,  Sublime  and  No- 
 ble Vein  of  Piety,  but  that  perfectly  Serious,  So- 
 
 d  Nicepb.CalliJlus  Ecclef.  Hift*.  Lib.  ix.  Cap.  14. 
 e  Inftruclioncs  Hiftor.  Theol.  Lib.  ij.  Cap.^. 
 *  Albert'mus  dc  Euch. 
 
 e  Dr.  Whitakcr,  Bp.  Morton,  Bp.  Cojins,  and  the  worthy  Mr* 
 yohnfon* 
 
 i  ber, 
 
The  Introduction.  33 
 
 ber,  and  Unaffected  -,  Natural  and  Lively,  but 
 Sedate  and  Deep  withal.  Whatever  he  Infills 
 upon  is  ErTential,  is  Durable,  is  Neceflary.  What 
 he  continually  Labours  to  Cultivate  in  Himfelf 
 and  Others  is,  the  Real  Life  of  God  in  the  Heart 
 and  Soul,  that  Kingdom  of  God,  v/hich  confifts  in 
 Right  eoufnefs,  and  Peace,  and  Joy  in  the  Holy  Gho ft. 
 He  is  ever  Quickening  and  Stirring  up  his  Audi- 
 ence, endeavouring  to  Kindle  in  them  a  Steady 
 Zeal,  an  Earneft  Defire,  and  Inflam'd  Ambition, 
 to  Recover  that  Divine  Image  we  were  made  in  -y 
 to  be  made  Conformable  to  Chrift  our  Head  -y  to 
 be  daily  fenfible  more  and  more  of  "our  Living 
 Union  with  Him  as  luch  ->  And  difcovering  it,  as 
 occafion  requires,  in  all  the  Genuine  Fruits  of 
 an  Holy  Life  and  Converfation,  in  fuch  a  Victo- 
 rious Faith  as  Overcomes  the  World,  and  Working 
 by  Love,  is  Ever  Fulfilling  the  whole  Law  of  God.  He 
 feems  in  fhort,  Never  to  be  Eafie,  but  either  in 
 the  Height,  or  Breadth,  or  Length  of  Divine  Love, 
 or  at  leafl  in  the  Depths  of  Humility. 
 
 6.  But  yet  fo  far  is  He  from  Soaring  by  an  In- 
 judicious Piety,  as  if  he  meant  to  be  Privileg'd 
 above  the  Common  Level,  that  whatever  Abufes 
 may  poflibly  have  been  made  at  the  fecond  or  third 
 hand  by  our  Enthufiafis  of  later  Days,  in  fome 
 Exprefjions,  which  however  they  came  by  them, 
 they  in  reality  never  underflood  themfelves,  He 
 himfelf  never  once  Pretends  to  Slight  or  Neglec~t 
 the  Sacraments  or  Publick  Service  of  the  Church  5 
 much  lefs  to  be  above  the  Ufe  of  the  Scriptures  in 
 general,  the  Pfalms  of  David  in  particular,  or 
 even  Forms  of  Prayer.  The  very  Imperfect  and 
 Broken  Accounts  we  have  ftill  Preferv'd  of  his 
 Life,  Inform  us  of  Particulars  directly  contrary  in 
 all  refpects. 
 
 7.  The  Manner  in  which  he  Delivers  the  mofr, 
 Important  Truths,  Bringing  them  down  as  he 
 
 D  does 
 
34  The  Introduction. 
 
 does  to  the  meaneft  Capacity,  is  very  Peculiar.   It 
 
 Pf.lxxviij.  was  very  common  with  the  Earlem  Sages  to  Open 
 
 v.  i.     ffojjr  Mouths  in  Parables.     Nor  was  it  void  of 
 
 Precedent,  or  Below  the  Dignity  of  a  True  Pro- 
 
 Hof.  xij.   phet,  to  Ufe  Similitudes.   Our  Bleflcd  Lord  is  Him- 
 
 v.  i  o.    Jelf  an  Initance  beyond  Exception  of  this  Conde- 
 
 fcending  Method  of  Inftruction.     I  need  not  ob- 
 
 ferve   how  much   the  Great  and  Wife  Socrates 
 
 gave  into  it  Long  Before.      It  is  however  more 
 
 material  perhaps  to  obferve,  that  among  All  the 
 
 Primitive  Fathers,  I  can  think  of  none  who  feems 
 
 to  have  convey'd  his  Thoughts  in  this  Simple, 
 
 Eafy,  and  Familiar  Way,  befides  our  Author.    In 
 
 This  he   Hands  Alone,   and  either  Decides  the 
 
 Greateft  Difficulties,  or  Prevents  them. 
 
 8.  His  Difcourfes  are  altogether  Practical.  We 
 may  now  and  then  perhaps  meet  here  and  there 
 with  fomething  Speculative.  But  then  it  is  but 
 Incidental,  nor  even  then  Introduced,  but  either 
 to  IUu (Irate,  or  Enforce  fomething  Praclical. 
 
 o.  When  difcourfing  upon  the  Virtues  or  the 
 Vices  of  Humane  Nature,  he  feems  not  fo  much 
 concern' d  about  Lopping  offany  Single  Branch  or 
 Twig,  as  to  Strike  at  the  Root,  and  to  Fell  the 
 Corrupt  Tree  Whole.  His  Eye  is  Always  Fix'd 
 upon  the  Principles  of  Action.  And  the  Corrupt 
 or  Regenerate  Nature  is  ever  uppermoft  in  his 
 Thoughts.  The  One  we  are  to  Die  to,  or  Put 
 off  >  and  the  Other  are  we  to  Put  on,  or  to  be 
 Cloatlfd  with.  But  yet  neither  is  the  One,  or  the 
 Other  to  be  Perform'd  in.  our  own  Strength. 
 Our  Duty,  our  Author  thinks,  isFirft  to  look  up 
 to  God  in  Prayer,  as  Senfible  of  our  own  Infuffici- 
 ency  >  but  then  to  Force  our  felves  upon  Action 
 as  effectually,  as  if  we  knew  our  Prayers  were 
 Heard,  and* the  Difficulty  were  perfectly  in  our 
 own  Power.  Nor  yet  does  he  think  it  fufficient 
 to  Call  upon  God  at  times,  as  occafion  may  Re- 
 quire j 
 
The  Introduction.  3J 
 
 quire ;  nor  yet  to  be  Urgent  and  Warm  in  our 
 AddrefTes  >  unlefs  we  alfo  Pcrfevere  in  Prayer, 
 giving  the  Almighty  no  manner  of  Reft  till  Sin 
 ihall  be  Subdued,  and  the  Victory  of  Faith  Com- 
 pleted in  us. 
 
 10.  However,  after  all  I  can't  but  own,  that 
 our  Author  is  every  now  and  then  not  veryeafily 
 Under  flood,  not  even  by  the  Learned.  This  I 
 fhall  take  particular  Notice  of  by  and  by,  and  as 
 it  comes  in  my  way  Account  for  the  Obfcurity, 
 and,  to  the  Reft  of  my  Ability,  Propoie  a  Con- 
 jecture now  and  then  towards  Clearing  up  the 
 Senfe. 
 
 n.  At  prefent  fuffer  me  to  Prepare  the  way  a 
 little,  by  Obferving  in  general,  that  the  Philofophy 
 which  was  in  vogue  with  the  Monks  of  Egypt, 
 was  that  of  Plato.  Ariftotle  they  were  rather 
 Strangers  to.  Nor  were  they  perfectly  Mafters 
 even  of  Plato's  Sentiments.  That  our  Egyptian 
 was  in  this  refpect  zPlatonift,  is,  I  think,  pretty- 
 plain  from  the  Homilies  that  Follow.  For  in- 
 ilancc,  the  very  Moralizing,  or  Allegorical 'Expla- 
 nation of  the  Prophet  EzekiePs  Virion,  which  is 
 ProfefTedly  Done  in  the  Firil  Homily,  and  in.part 
 Repeated  orReferr'd  to  in  the  Fifteenth  and  elfe- 
 where,  Savours  to  my  Appreheniion  very  ftrong- 
 ly  of  the  Phoedrus  of  the  Divine  Philofopher. 
 And  who  but  a  Platonic  Father  could  be  expect- 
 ed to  call  the  Devil,  the  Evil  or  the  Wicked Word, 
 as  our  Author  evidently  does  in  the  Eleventh  Ho- 
 mily? Intimating  that  Opposition  and  Defiance 
 he  ftands  in  to  the  Sovereign  Word,  or  Acy©>, 
 who  Made,  Preferves,  and  has  Redeem'd  the 
 World.  It  is  the  utmoft  of  his  Ambition  to  Un- 
 make, to  Deftroy,  and  to  Cancel  or  Defeat  that 
 very  Redemption.  But  not  to  Dilate  upon  this, 
 or  any  other  Inftance  \  I  don't  think  it  can  Admit 
 of  a  Difpute,  Whether  in  this  very  Eleventh Ho- 
 
 D  z  mily. 
 
36  The  Introduction. 
 
 mily,  our  Author  has  not  Imitated  the  Celebrated 
 Sympofium  of  his  Philofophical  Matter.  Let  any 
 one  but  Compare  for  himfelf  that  Afcent  of  the 
 Soul^  which  the  Heathen  there  Defcribes,  from 
 the  Beauty  of  the  Body  up  to  that  Intellectual 
 Ocean  or  Fountain  of  All  Perfeclion,  with  that 
 Ladder  of  Chriftian  Perfection  which  our  Author 
 Recommends  ,  and  then  let  him  think  otherwife 
 if  he  pleafes. 
 
 1 2.  How  the  Platonic  Principles  came  to  be  the 
 Prevailing  Sett,  both  with  our  Egyptian  Monks, 
 and  the  more  Antient  Fathers,  is  befides  my  pre- 
 fentPurpofe  to  Enquire.  I  mall  take  leave  to  Say, 
 That  it  is  pretty  Eafy  to  Conceive,  that  the  Sub- 
 lime Ideas  of  Plato  may  even  Contribute  in  their 
 Meafure  and  Proportion  to  Render  the  Difcourfe 
 of  him  fomething  Obfcure  or  Intricate,  who  per- 
 haps has  neither  Digefted  his  Notions,  or  any 
 other  part  of  Humane  Learning  thoroughly. 
 
 X. 
 
 The  Way  being  thus  Prepared,  I  mall  now 
 proceed  to  Examine  a  little  fome  of  thofe  Objec- 
 tions^ which  have  been  made  againil  our  Author. 
 For  if  we  will  take  the  Popular  Complaints  upon 
 Truft,  thefe  very  Homilies  are  faid  to  Abound 
 with  moil.  Enormous  Errors  :  Not  merely  thofe 
 of  Origen^  and  the  Stoicks^  but  even  thofe  too  of 
 the  Pelagians.  He  is  Charg'd  with  Ambiguity 
 and  Inaccuracy  in  his  very  Language  and  Expref- 
 fion  -,  and,  if  I  miftake  not,  with  almoft  every 
 Imperfeblion  that  is  apt  to  Excite  Averfion  rather 
 than  the  lead  Refpecl.  I  Depend  upon  the  Can- 
 dour and  the  Patience  of  the  Reader,  while  I  lay 
 before  him  fome  Remarks  concerning  thofe  very 
 Objections*,  which  fome  way  or  other  I  hope  may 
 Entertain  him,  and  Mitigate  at  leail  the  Severity 
 of  fuch  an  Overbearing  Charge. 
 
 2.  The 
 
The  Introduction.  37 
 
 2.  The  firffc  AJfertion  then  which  \  find  has 
 
 fiven  Offence  is,  That  Angels  are  h  Corporeal : 
 leaning,  not  they  are  altogether  fo,  or  Abfolute- 
 ly  fpeaking  (For  that  he  as  Roundly  Denies,  call- 
 ing them  elfewhere  as  exprefly ■ Incorporeal  alfo :) 
 But  only  that  they  have  "Thin  and  Subtil  Vehicles 
 or  Bodies.  k  Du  Pin^  it  is  true,  fays,  This  is  an 
 Error  very  Common  among  the  Antient  Monks. 
 Dr. 1  Pritius  gives  it  up  for  a  N<evus.  But  then 
 he  pleads  with  a  great  deal  of  Good  Nature,  that 
 our  Egyptian  ought  to  be  Excused  -y  Humane  Na- 
 ture being  liable  to  Mi  flakes^  6cc.  And-withal,  be- 
 caufe  the  more  m  Antient  Fathers,  St.  Bafil,  E- 
 phraem  Syr  us ^  St.  Cyril  of  Alexandria^  <Tertulliany 
 St.  Auflin^  St.  Hilary ,  Fulgent  ius^  Arnobius^  Caf- 
 fian^  and  feveral  others,  have  been  as  Guilty  of 
 the  fame  in  this  Particular  as  our  Author. 
 
 3.  But  for  my  own  part,  thtfugh  I  like  the 
 Doctor's  Good  Nature  exceedingly,  and  Allow 
 the  Reafons  which  he  offers  j  yet  can  I  by  no 
 means  Allow,  what  feems  on  all  hands  to  be  taken 
 for  Granted,  that  it  is  an  Error.  I  own  the  Pri- 
 mitive Fathers  are  Divided  in  their  Sentiments. 
 And  if  that  can  Add  any  Real  Weight  to  the  Au- 
 thority of  the  Father s^  fo  are  the  Schoolmen.  But 
 what  does  All  this  Prove  ?  What  Tolerable 
 Grounds  or  Foundation  can  the  one  fide  have  in 
 the  prefent  Cafe  to  Impeach  the  other?  A  mutual 
 Forbearance  might  even  have  been  Contended  for 
 with  Modefty.     But  for  one  fide  to  Attack   the 
 
 b  Horn.  iv.  Vide  Marg.  Le  Bigne  Biblioth.  PP.  xiv.  Tomi?. 
 Tom.  2.  p.  fo.  Item  Macarii  Opufc.  apud  Pritium,  p.  1 14. 
 ToJfiniTheC.  Afcet.  Prolegom.  §.  7.  Item  Acta  Lipjiaca,  1684, 
 1698. 
 
 1  Horn,  xviij.  uc-Jjuotlm. 
 
 k  Bibl.  PP.  p.  5-6.  ad  Horn,  \\\ 
 
 1  Praf.  Gen.  §.  xvii. 
 
 m  See  alfo  Dr.  Cave's  Life  of  Juflm  Martyr y  Peta%(u  Dogmata 
 deAagelis,  Hnetii Prolegom.  inOriginem,  &c.' 
 
 D  }  other 
 
38  The  Introduction. 
 
 other  Thus  with  a  fupcrcilious  Warmth,  and  I 
 hadalmoir.  faidlnfolence,  as  is  ufuallydone  in  Dis- 
 puting upon  this  very  Queftion,  is  to  my  Appre- 
 henfion  an  Abfurdity  in  point  of  Conduct,  that/ 
 Hands  in  need,  I  grant,  of  Pardon  fufficicntly, 
 without  Deferving  any. 
 
 4.  The  Notion  it  felf  ok  Angels  having  Thin  Ve- 
 hicles or  Subtil  Bodies,  feems  at  firfr.  fight  to  an 
 Unprejudic'd  Reader  to  fuit  Beit  with  thofe  Re- 
 presentations of  Atfgelic  Apparitions  which  we  find 
 in  Scripture.  And  if  the  Fathers  of  the  Church 
 Borrow'd  their  Notions  as  to  this  particular  from 
 the  Elded  and  Bed  Philofophy,whofe  Original  is 
 evidently  from  the  Antient  Jews :  No  Novel 
 Pretentions  to  Authority  (For  the  contrary  Opi- 
 nion is  comparatively  Modern)  can  be  Allow'd  to 
 Countenance  a  Competition.  To  which  let  me 
 only  Add,  that  the  greater!:  Matters  n  of  feverc 
 Speculation  having  Detcrmin'd  in  Favour  of  our 
 Author's  Sentiments  :  I  cannot  help  Sufpecting 
 for  my  own  part,  that  his  Notion  is  in  it  felf  the 
 mod  Rational  as  well  as  the  mod  Antient. 
 
 f .  Hence  then  I  Conclude,  that  however  the 
 Notion  may  have  Contradicted  the  Decrees  of 
 St.0  Thomas 's  School :  (For  there  it  is  that  the  Shoe 
 pinches)  Or  rather,  to  fpeak  more  properly,  how- 
 ever it  may  be  Contradicted  by  them,  which  I 
 conceive  in  our  Church  is  of  no  great  Confe- 
 quence,  yet  dare  I  be  bold  to  Affirm,  that  it  is 
 far  from  being  an  Heretical  Tenet. 
 
 6".  But  Mohtanus,  it  feems,  held  the  Notion. 
 And  what  if  he  did?  Was  it  for  this  Opinion 
 that  he  was  Branded  as  an  Heretic  ?  I  never  yet 
 could  learn  that.  Here  then,  in  the  Name  of  our 
 Egyptian,  will  I  Affirm,  that  Nothing  has  hitherto 
 
 n  Dr.  Henry  More.     Jtm,  The  Author  of  the  Letter  of  Refolu- 
 t'wn concerning Origen,  &c. 
 0  Bibl.  Max.  PP.  per  Marg.  Le Eigne.  Tom.  4,  p.j-o.  G. 
 
 been 
 
The  Introduction.  3p 
 
 been  Offer'd  againft  this  Opinion,  not  even  by 
 the  Jefuits  of  Cologne^  which  upon  Examination 
 can  prove  it  Criminal.  And  alter  all,  the  moft 
 Impartial  Reafon  mull  Allow,  that  the  Opinion 
 is  certainly  in  it  felf  Indifferent  and  Harmlefs.  So 
 much  for  the  Firft  Objection. 
 
 II.  What  I  chufe  to  mention  next  as  liable  to 
 Exception,  mail  be  taken  from  the  Fifteenth 
 Homily,  where  our  Author  Exalts  the  Human  \>t'l79 
 Nature  above  that  o$  Angels  \  and  to  Support  the 
 Atfertion  Denies  that  Angels  were  Created  in  the 
 Image  of  God.  But  here  the  firlt  thing  which 
 I  can't  but  Obferve  is,  that  the  Cologne  Divines 
 have  fuffer'd  This  to  pafs  without  any  Cenfure. 
 °  Tribbechovius  indeed  of  Sax-Got  ha  is  for  foft- 
 ning  the  Pofition,  from  the  Words  which  he 
 obferves  it  to  be  Introduc'd  with,  viz.  Tu%a  3 
 ToXjutuVw  Xsyetv-  He  gives  it  up  for  a  Singularity, 
 which  is  neither  to  be  Treated  with  Contempt, 
 much  lefs  with  Calumny,  nor  yet  to  beEmbrac'd 
 with  Greedinefs. 
 
 2.  This  PafTage,  however,  might  probably  be 
 Confirm'd  from  other  Fathers.  Others  rather 
 think  it  can  be  made  out  from  None.  Setting 
 this  afide  ->  As  to  Macarius  himfelf,  his  Reafons  are 
 certainly  not  All  of  equal  Force.  For  ( 1 .)  to  Over- 
 come Corrupt  Inclinations  and  Vitious  Thoughts,  is 
 what  Angels  are  perhaps  as  Capable  of,  as  Man. 
 And  whenever  they  ceafe  fo  to  do,  They  certainly 
 muftSin,  as  well  as  We.  (2..)  Angels,  I  make  no 
 doubt  were  Originally  as  much  at  liberty  to  Blaf- 
 pheme,  &c.  as  Adam:  Witnefs  thofe  that  Fell. 
 The  Ballance  otHappinefs  (which  they  that  flood 
 were  confirm'd  in  the  Pofleflion  of)  was  no  more 
 zwObJlruclion  to  their  Real  L/for/y,  than  the  Un- 
 happy Byafs  of  Original  Sin  in  the  Saints,  Hinders 
 
 b  De  QrtH  Afali  Aphorifipi  Theol.  p.  12. 
 
 D  4  their 
 
V.J. 
 
 40  Tlje  Introduction. 
 
 their  Mounting  Upwards  by  Faith.  And  does  it 
 really  Appear  that  they  are  Never  Capable  of 
 Forfeiting  their  Happinefs  by  Difobedience,  not- 
 with  Handing  the  Prevailing  Advantages  which 
 they  Enjoy?  (3.)  Let  us  make  Man  in  our  own 
 Image,  Argues  only  that  there  is  no  part  of  the 
 P  Vijtbh  Creation,  but  what  is  Man's  Inferiour : 
 Not  the  Invifible.  The  Angelic  Creation  is  not 
 job  Defcrib'd,  but  Suppos'd  in  Scripture.  And  is  it 
 xxviij.  not  more  foitable  to  the  Stable  Wifdom  of  the 
 Great  Creator,  to  fuppofe  him  to  have  Acted  U- 
 niformly  in  the  Production  of  All  his  Intellectual 
 Creatures,  and  to  have  made  the  Angels  in  his 
 own  Image,  as  well  as  Man  ?  1  Feuar  dentins,  I 
 know,  thinks  none  but  the  BlefTed  Virgin,  and 
 perhaps  John  the  Baptift,  and  the  Prophet  Jere- 
 my, to  be  Exalted  thus  Above  the  Holy  Angels. 
 And  Dr.  Grabe r,  none  but  the  BlefTed  Virgin  her 
 felf. 
 
 3 .  But  with  all  due  Submiflion  to  both  thofe 
 Learned  Names,  the  Queftion  feems  to  be,  as  I 
 take  it,  not  fo  much  about  the  Perfons  of  Men, 
 as  the  Nature.  And  that  without  all  doubt  is  as 
 much  Exalted  in  Four,  or  Tkvo,  or  even  in  One,  as 
 in  a  Thoufand.  Jefus  Chrifi's  having  Adopted  our 
 Nature  in  the  Redemption  is  the  Beft  and  perhaps 
 the  Only  Argument  for  what  Macarius  Contends, 
 that  will  ftand  I  mean  the  Teft  of  a  ftrict.  Exami- 
 nation. So  Biihop  Andrews f,  and  Dr.  Barrow l  at 
 leaft,  would  not  fcruple  to  Affirm.  And  I  can- 
 not but  obfervTe,  that  the  Learned  Monfieur  .Mz/- 
 fuet y,  in  his  Noble  Edition  of  Iren^us,  omits  the 
 
 p  See  Petazii  Dogm.  Theol.  de  Opificio  fex  Dierum,  Lib.  ii. 
 Cap.  3.  §,8. 
 
 1  In  hen.  Lib.  v.  Cap,  ult,  r  Ibid. 
 
 1  On  the  Lord's  Prayer.  Item,  Serm.  vii.  p.  60.  Fol.  upon 
 Heb.  i.  1.  «  Vol.ii.  Sermon  x.  p.  146. 
 
 I  Infantum,  Lib.  v.  Cap.  ult.  p.  209. 
 
 Note 
 
The  Introduction.  41 
 
 Note  which  Dr.  Grabe  had  Subjoin'd  to  that  of   -v 
 Feuar dentins  ^   viz.  At  que  huic  equidem  Opinioni 
 AJfentiri  nequeo,  Sec. 
 
 4.  But  then,  the  Strefs  will  plainly  lie,  not  up- 
 on the  Fir  ft,  but  Second  or  New  Creation,  when 
 the  Image  of  God  is  Renew'd,  and  takes  Root  in 
 the  Heart  by  Faith,  as  Chrift  is  Our  Head,  and 
 We  his  Members.     To  him  that  Overcometh  by  Rev.  iif. 
 this  Faith,  will  Chrift  grant  the  Privilege  of  Sit-      *i- 
 ting  upon  his  Throne :    which  is  a  Station  above  Hebr.  i. 
 that  of  the  Angels.     Thus  indeed  does  Iren<eus    4— 8* 
 himfelf  Argue.    And  under  this  View  the  Argu- 
 ment, I  confefs,  has  fome  Weight  in  it. 
 
 y .  That  other  Argument  which  our  Egyptian 
 urges,  and  which  is  but  a  Sequel  of  this,  is  not 
 eahly  to  be  got  over,  viz.  As  Chriflians,  Man- 
 kind are  the  very  Heirs  of  Salvation  in  and  thro' 
 Chrift  $  and  that  Angels  are  but  Miniftring  Spirits,  Heb.  i.  14 
 Appointed  to  Attend  them.     Now  to  Borrow  aPf-xxxiv» 
 Comparifon  from  the  Court  of  an  Earthly  Prince,       7* 
 the  very  Fir  ft  Minifter  of  State,  tho'  Highly  Emi- 
 nent and  Noble,  is  yet  not  the  Heir  o£  the  Crown 
 and  Kingdom. 
 
 6.  However,  not  to  be  Peremptory :  Which 
 way  foever  we  take,  the  Scope  of  our  Author  is 
 evidently  much  the  fame  with  that  of  the  Great 
 Apoftle  of  the  Gentiles,  viz.  To  Acquaint  us  Hebr.  ii. 
 with  our  True  felves,   as  we  are  the  Offspring,     3>  ?• m 
 Image,  and  Adopted  Sons  of  God  in  Chrift  3  and  A<a«  xv"« 
 to  Infpire  us,  as  fuch,  with  an  Holy  Emulation, 
 fo  as  to  AfTert  the  Dignity  of  our  High  Calling 
 and  Character  in  a  fuitable  Life  and  Demeanour, 
 Worthy  of  God  and  of  our  felves.   Thus  certain- 
 ly the  Opinion  may  not  only  pafs  off  without 
 Cenfure,  but  Challenge  at  the  fame  time  a  due 
 Degree  of  particular  Applaufe. 
 
 III.  It 
 
4Z  The  Introduction. 
 
 A„;JUr~  HI.  4t  may  poffibly  be  Cavill'd  at  by  fome,  as 
 guilty  of  Oversights,  or  downright  Ignorance  in 
 Natural  Philofophy.  And  what  if  we  mould  even 
 allow  the  Charge  ?  It  is  highly  probable,  that 
 the  other  Macarius  of  Alexandria  was  much  the 
 greater  u  Scholar  in  point  of  Humane  Learning. 
 That  our  Egyptian  was  not  fufficiently  acquainted 
 with  Ariftotle,  is  Legible  in  the  very  Rencounter 
 he  once  had  with  an w  Eunomian  \  at  lead,  that 
 he  had  Forgot  thofe  Subtilties  for  which  his  Pre- 
 tending Followers  have  been  fo  Famous.  x  Sui- 
 das,  I  own,  Records  him  as  one  Eminent  for 
 Learning,  ox  the.  Mathematics.  For  fo/uaO/i/jtala, 
 may  alfo  iignify.  But  then  it  is  more  than  Pro- 
 bable, that  Suidas  had  Borrow'd  this  very  Teiti- 
 mony  from  Socrates.  And  then  too,  if  we  Cor- 
 rect that  very  Reading  (rd  ixa^ixara)  in  the  for- 
 mer, by  (rd  §>ocju(j.o}cl)  in  the  latter,  we  may  give 
 up  his  Humane  Learning  without  any  Real  Dif- 
 paragement  to  his  Superiour  Character.  The 
 Life  indeed  of  the  Egyptian  Reclufes  was  ufually 
 a  Philofophical  y  one.  But  then  too  the  Philofophy 
 Cultivated  by  Them,  was  not  Speculative  but 
 Practical  -y  not  that  of  Ariftotle,  but  Socrates 
 (what  Sozomen  z  indeed  calls  Divine  Philofophy.) 
 What  diftinguimes  the  JVifdom  of  that  Noble 
 Heathen  is,  that  after  all  his  Studies  in  the  other 
 Parts  of  Learning,  he  ftuck  to  Morality,  and  was 
 the  very  Firft  that  a  Introduced  it  into  the  Schools 
 of  Philofophers. 
 
 z.  I  am  not  very  follicitous  whether  our  Egy- 
 ptian were  really  Ignorant,  or  whether  he  might 
 not,  like  other  Perfons  wholly  Bent  upon  Divine 
 
 ■  Bodvoel.  Did*,  in  Irenmm,  Append,  p.  5-12. 
 w  Cajfianus apud  Pritium,  p.  280. 
 
 *  In  voce  m«k«&c0;.  ex  Edit.  Cam.  Vide  Pea-font  Not.  in 
 loc.  y  Socrat.  Eccl.  Hift. 
 
 I  Sozow.  Eccl.  Hift.  ^^Stmtiey's  Lives. 
 
 Morality, 
 
The  Introduction.  43 
 
 Morality,  wilfully  Overlook,  or  entirely  Wave 
 the  Wifdom  of  Men.  What,  if  even  knowing 
 the  molt,  exact  Schemes  of  Humane  Philofophy, 
 he  mould  chufe  to  Addrefs  himfelf  to  the  ordinary 
 Capacities  of  an  Illiterate  Audience? 
 
 3 .  Under  this  view  then  fuffer  him  to b  Affirm, 
 that  every  Night  the  whole  Habitable  Earth  is  at 
 once  Cover" d  with  Darknefs.  Allow  him  to  fpeak 
 of  the  very  Elements,  of  Air c  and  Water  as  if  he 
 were  fpeaking  of  the  Earthy  in  the  way  of  Ana- 
 logy or  Accommodation.  Indulge  him  if  he  fpeak 
 of  God  himfelf,  as  of  a  Divine  Place  or  World. 
 Perhaps  he  might  not  know,  that  (Biace  d)  among 
 the  Jews  is  look'd  upon  as  One  of  the  Names  of 
 God.  But  he  had  been  Taught  by  the  Great 
 ApofUe  of  the  Gentiles,  that  in  God  we  Live  and  A&s  xvij. 
 Move,  and  have  our  Being.  And  Forgive  him  28' 
 at  leaft  if  he  fpeak  of  Satan  alfo,  as  Diametrically 
 Oppos'd  to  God  in  this  refpect  as  well  as  others. 
 He  hadLearn'd  from  St.  John,  that  the  whole 
 World  lay  in  the  Wicked  One.  Our  Englijh  Ver- 
 fion  renders  the  Word  by  Wickednefs,  and  that 
 with  fufficient  Exactnefs.  But  the  Original, 
 which  was  in  a  manner  the  fame  to  our  Author, 
 as  Englijh  is  to  Us,  is  as  properly  to  be  taken  in 
 the  Concrete  Senfe,  as  in  the  Abitraft. 
 
 4.  I  mall  give  but  one  Inftance  more,  by  way 
 of  Specimen,  of  the  Occafion  there  may  be  for 
 Candour.  In  the  Fourteenth  Homily,  he  fpeaks 
 of  the  very  Fire,  as  if  it  were  Habitable,  and  in 
 all  refpects  Analogous  to  Earth.  There  are  in-  • 
 deed  Accounts  of  Burning  Mountains,  which  wc 
 meet  with  among  the  e  Antients,  fufficiently 
 Strange  and  Surprizing.     But  our  Author  feems 
 
 b  Horn.  v. 
 
 c  See  Eufebius  de  Prreparat.  Evang.  Lib.  xi.  Cap.  37. 
 d  Gtf/rf//'««jdeArcanisFidei  Cathol.      Item  Buxtorjius* 
 *  P//w/Nat3Hift.  Lib,  ii.  Op.  io<5,  107. 
 
 rather 
 
44 
 
 The  Introduction. 
 
 rather  to  be  Perfuing  his  own  Thoughts  upon 
 fuch  an  imperfect  Hint,  to  Illuftrate  the  Doctrine 
 he  would  Inculcate,  than  to  Dwell  merely  upon 
 Hiftory  or  Nature.  He  might  have  learn'd  even 
 from  Plato's  f  School,  that  the  Four  Elements  are 
 alike  Peopled  with  Inhabitants  Peculiar  to  each. 
 And  if  from  thence  our  Author  fhould  be  found 
 Illuflrating  any  Sovereign  Truth  in  Divine  Mo- 
 rality, or  the  Life  of  God  ;  and  mould  even  Suc- 
 ceed fo  well  in  the  Illuftration,  as  to  be  Under- 
 flood  to  the  Edification  of  his  Hearers :  There  is 
 certainly  no  Fault  in  ftrictnefs  to  be  Found,  but 
 a  Condefcending  Ingenuity  rather,  deferving 
 Thanks,  to  be  Acknowledged.  The  Reader  need  no 
 more  Repent  of  his  Candour,  than  thofe  did,  who 
 Heard  the  Homilies  from  our  Author's  Mouth. 
 
 IV.  The  next  Charge  is  fomething  of  a  more 
 Heinous  Nature,  even  that  of  downright  t  Pela- 
 gianifm.  But  even  here  I  cannot  but  obferve 
 with  Pleafure,  that  even  Johannes  Maria-Brafi- 
 chellenJiS)  when  Animadverting  upon  the  Homi- 
 lies, as  obnoxious  in  this  refpect,  is  withal  very 
 h  Tender  and  Cautious  in  his  Cenfures.  So  indeed 
 are  they  All,  the  Cologne  Divines,  Du  Pin>  and 
 Dr.  Cave  -9  and  fuppofe  rather,  that  the  Places  are 
 Corrupted,  or  the  Interpolations  of  Evagrius. 
 
 z.  As  to  particular  PafTages,  he  is  even  Vindi- 
 cated by  '  Voffius^  and  the  Jefuits  k  PoJJinus  and 
 1  Petavius.     And  in  general,   m  Du  Pin  feems  to 
 
 *  InTimto.  ■  Labbe Bellarm.  Vol.  ii.  8vo.  p. 40.  CoL 
 Trofejf.  in  Biblioth.  PP.  Max.  Tom.  xiv.  ad  Horn,  xxvii,  &<?. 
 
 Index  Expurgatorius.     Rom.  1607.  P*  9^. 
 "*  Hift.  Pelag.  Lib.vii.  p. 77 3. 
 
 *  Thef.  Afcet.  Prolegom.   §.viii. 
 
 1  Dogm.  TheoJ.  de  Dei  Immenf.  Tom.  i.  Lib.  iii.  Cap.  8. 
 §.  10.  De  Opific.  Lib.  iii.  Cap,  10.  §.2,  3, 4.  •  *      .. De 
 
 Deo,  Lib.  v.  Cap. 4.  §.  7 .  — .De  Libert.  Lib.  ix.  Cap.  3 .  §.  1  j. 
 •—Ibid.  Lib.  x.  Cap.  1.  §.  1  2. 
 
 J  Bib.  Patrum,  Cent.  iv.  p.  5-8.  Edit.  Engl,  have 
 
The  Introduction.  4y 
 
 have  Adjufted  the  Differences  on  all  fides  very 
 Handfomely,  in  thefc  Words,  viz.  After  this 
 manner  does  this  Author  always  Reconcile  thefc  "two 
 Doctrines  of  Grace  and  Free-Will,  that  we  ought 
 always  fo  to  Labour,  as  if  the  whole  depended  upon 
 our  own  Endeavours,  and  yet  to  Acknowledge,  that 
 without  God  we  can  do  Nothing. 
 
 3 .  There  is  no  Man,  certainly,  more  Enlarges 
 Upon  the  Corruption  and  Depravity  of  Humane 
 Nature,  than  our  Author.  Nor  need  any  one  In- 
 fill more  upon  the  Neceffity  of  the  Divine  Grace 
 and  AJJi fiance  upon  all  occafions.  So  at  leaft  the 
 Great  Voffius  thought,  when  in  writing  againft 
 this  very  Herefy  ofPclagius,  he  continually  Refers 
 to  thefe  Homilies  of  our  Author.  So  too  the 
 other  Voffius  thought,  in  his  n  Scholia  upon  E- 
 phr<em  Syrus.  But  I  will  content  my  felf  with 
 Appealing  to  the  Reader.  Can  any  thing  be  more 
 Exprefs  than  our  Author  to  the  Contrary  ?  Why 
 elfe  does  he  fo  carefully  Inculcate,  That  we  cannot 
 Avoid  all  Occafions  of  Sin,  nor  Refift  our  very  Paf- 
 Jions  without  the  Affifting  °  Grace  of  Jefus  Chrift  ? 
 That  the  Grace  and  Influence  of  the  Holy  Spirit  is 
 even  p  Necefjary  to  make  us  Capable  and  Worthy  of 
 Eternal  Life  >  And  that  thoJ  Good  might  even  be* 
 Done  by  our  Natural  Strength,  yet  can  it  <i  never 
 Save  us  without  the  Grace  of  Jefus  Chrift  $  That 
 the  Aclions  done  without  it  may  perhaps  be  Good, 
 but  not  Perfecl. 
 
 4.  Nor  perhaps  can  the  Doctrine  of  Preventing 
 Grace  be  more  Significantly  defcrib'd  than  when 
 Macarius  ftiles  the  Power  of  the  Divine  Spirit, 
 the  Heavenly  -st^u/jiiov,  ox  the  Leaven  of T  Pre- 
 vention.   Let  this  then  beRemembred,  and  let  it 
 
 n  Ex  Edit.  Row.  p.  84.         •  Horn.  xxv.  p  Horn.  xxiv. 
 
 q  Horn.  xxvi. 
 
 r  See  alfo  to  the  &me  Effe£t  Macar'ti  Opufc.  de  Cbaritate, 
 Cap.  10.  p.  i<>2,  163,  apud  Pnt.    Item,  Horn.  31,  §c  46. 
 
 1  be 
 
4<S 
 
 The  Introduction. 
 
 be  Confider'd  under  one,  that  the  Perfons  to 
 whom  thefe  Homilies  were  Directed,  were  not 
 Heathens,  or  merely  Natural  Men,  but  Perfons 
 actually  Baptiz'd  -y  and  that  as  iuch,  it  was  their 
 Duty  to  Stir  up  the  Heavenly  Gift  imparted  to 
 them :  That  however,  in  their  Minority,  they 
 were  even  then  oblig'd  to  Labour  after  the  Per- 
 fection they  were  call'dto  as  Chriftians,  by  Force 
 and  Violence.  They  could  not  but  know,  that 
 as  it  is  the  Father  which  Draws  us  to  the  Son  3  fo 
 that  very  Drawing,  however  Imperfect,  when 
 Compar  d with  thcFulnefs  of  Evangelical  Grace,  is 
 yet  Sufficient  to  Enable  us  farther,  and  even  Qua- 
 lifies us  when  regarded  for  the  Due  Reception  of 
 the  other. 
 
 f .  After  all,  we  are  told  by  fome,  that  the 
 Doctrine  of  Preventing  Grace  is  ieldom  Confider'd 
 as  it  ought  to  be.  For  if  rightly  f  weigh'd,  it 
 would  perhaps  be  found  according  to  thefe  Per- 
 fons, that  tho'  Antecedent  to  the  Fall,  the  Im- 
 prefTions  of  Grace  did  Ever  Prevent  the  Upright 
 Motions  o£  Adam's  Will  5  and  the  Determinations 
 of  his  Will  did  as  punctually  Anfwer  as  a  Coun- 
 terpart to  the  Divine  Impreffions :  Yet  after  the 
 Fall  the  Cafe  was  Alter'd  -,  Man  now  muft  firft 
 Apply  to  God,  as  that  Indifpenfible  Condition, 
 without  which  He  will  not  Bellow  his  Affifting 
 Grace.  Strictly  fpeaking,  Preventing  Grace  is 
 that  Firft  Upright  Byafs  of  Inherent  Righteouf- 
 Ecclef.  i.  nefs,  originally  Implanted  in  our  Nature.  And 
 *4-  till  we  Comply  with  it  in  correfpondent  Acts  of 
 Obedience,  God  is  not  Oblig'd  by  any  Act  or 
 Covenant,  even  of  Mercy,  to  Bellow  any  farther 
 Grace  upon  us.  So  that  when  Adam  had  once 
 Loft  this  Original  Righteoufnefs,  and  was  there- 
 by utterly  Difabled  from  Acting  in  Correfpon- 
 
 f  See  Monf.  P.  P.  OEcon.  Divin.  Lib.  vi.  Cap.  f.   §.  2.  ex 
 Edit.  Lat. 
 
 dence 
 
The  Introduction.  47 
 
 dence  to  the  Impreflions  of  Grace,  and  the  Will 
 of  God  >  Jefus  Chrift  ftept  in  at  this  Critical 
 Juncture  to  Mediate  for  usj  and  what  was  Want- 
 ing on  Man's  Part,  did  He  Perform  in  his  own 
 Perfon.  Thus,  tho'  in  the  Event  it  is  true 'tis  much 
 the  fame,  yet  ftriftly  and  properly  fpeaking  muft 
 every  fingle  Son  of  Adam  after  the  Fall,  Apply 
 firft  to  God,  before  He  will  vouchfafe  Grace  fuf- 
 nxient  to  Difcharge  the  Obligations  he  is  under. 
 This  at  leaf!:,  if  Admitted,  feems  to  have  fain  in 
 with  the  Doctrine  of  the  Greek  Fathers. 
 
 V.  It  may  be  very  eafily  Objected  to  him, 
 that  he  Screws  up  the  Doclrine  of  Faith  to  an 
 Unwarrantable  Pitchy  Obliging  Chriftians  by  their 
 very  c  Faith  to  Super fede  All  Recourfe  to  the  Phy- 
 fician.  But  to  take  off  All  that  Offence  which 
 this  might  give,  let  it  be  confider'd  here  again, 
 that  in  this  very  Homily  our  Author  is  far  enough 
 from  Infifting  upon  this  as  a  Duty  Incumbent 
 upon  All  Alike.  No.  He  Diftinguifh.es  the 
 Ranks  and  Degrees  of  Chriftians  in  proportion 
 to  the  Strength  orWeaknefs  of  their  Faith.  As 
 to  thofe  who  are  Young  or  Weak,  Them  .does 
 he  allow  the  Benefit  of  a  Phyfician,  efpecially  if 
 they  Live  in  the  World.  But  they  that  Enjoy 
 the  Benefit  and  Advantage  of  a  Reclufe  Life,  are 
 Difengag'd  from  the  World,  Know  nothing  of 
 its  Cares  and  Perplexities,  but  PofTefs  their  Souls 
 in  Perfect  Peace  >  and  are  perfectly  at  leifure  for 
 continual  Prayer,  which  thro'  Conftant  Practice 
 is  become  Habitual  to  them :  Certain  it  is,  ac- 
 cording to  our  Author,  that  ifthefe  are  but  Faith- 
 ful to  themfelves,  Grace  Increafes,  and  Gains 
 ground  upon  them  every  day.  Death  it  felf,  our 
 laft  Enemy,  fhall,  we  are  told  by  one  Apoftle,  be 
 
 \  Horn,  xlviii. 
 
 Swallow' d 
 
48  The  Introduction. 
 
 i  Cor.  xv.fzvallow'd  up  of  Vittory  -y  and  by  another,  that 
 1  John,  this  Victory  is  our  Faith.  Suffer  our  Egyptian  then 
 to  Dictate  to  the  Junior  Monks  under  his  Care, 
 from  his  own  Experience.  If  He  Overcame  the 
 Infirmities,  and  Sickly  Difpoiitions  of  his  Body 
 by  the  Prayer  of  Faith  himfelf  -,  it  was  certainly 
 but  Faithful  Advice  at  leaft  in  him,  to  Prefcribe 
 the  Same  to  others,  efpecially  to  fuch  as  were  En- 
 dow'd  perhaps  with  Abilities  to  Heal  others  by  a 
 "Wonder- working  Faith  of  their  own. 
 
 1.  The  very  Heathen,  who  however  Incens'd 
 againft  the  Faith  of  Chrift,  yet  Borrow'd  his 
 Morality  from  that  very  Gofpel  he  wrote  againft, 
 feems  to  have  Learnt  this  among  other  Secrets, 
 that  the  vigorous  Efforts  of  Piety  may  contribute 
 to  the  v  Healing  of  the  Body.  The  Prefcription, 
 it  is  true,  is  from  the  School  of  Plato.  And  the 
 Practice  or  Execution  of  it  has  been  lately  Urg'd 
 by  an  Excellent  Pen,  as  a  Sovereign  Nofirum  in 
 11  Philofophy .  It  is  therefore  Pardonable  at  leaft, 
 if  our  Author  fhould  make  no  Scruple  to  Infift 
 upon  it  as  a  Gofpel  Maxim  or  Principle,  viz  .That 
 to  him  that  Believeth^  all  things  are  PoJJible.  Nor 
 much  unlike  to  this  is  that  Excellent  Saying  of 
 his  upon  another  w  Occafion,  viz.  "  If  want  of 
 "  Health  befals  you,  don't  Repine  \  for  if  it  be 
 "  the  Will  of  the  Lord  that  you  fhould  be  Af- 
 "  flicted  in  the  Body,  who  are  you  that  you 
 tt  fhould  take  upon  you  to  be  Angry  at  it  ?  Does 
 cc  not  he  care  for  you  in  all  refpects  ?  Or  can  you 
 M  Live  without  him  ?  Bear  it  therefore  Patiently, 
 
 .'Ext«w«5  zrvg/.vov  v£f 
 
 Hierocles  in  Vythag. 
 
 u  See  Dr.  Mote's  Life,  towards  the  End,  concerning  the  La- 
 dy Conway. 
 
 w  Apophthegm,  apud  Tritium,  p.  233.  'Exv  <pOu<ry  o-oi  uppu- 
 fim  coifucjos,  w  chr/eogcit  idt  «/<&?  ViAr,  n  ohaxroTya  <r»,  &C„ 
 
 "  and 
 
The  Introduction.  49 
 
 u  and  Pray  to  Him,  that  He  would  vouchsafe  you 
 u  the  things  which  are  for  your  Profit.  For  this 
 "  is  his  Will.  Sit  down  Contented,  and  Rumi- 
 nate upon  Charity,  or  Divine  Love. 
 
 a 
 
 VI.  His  flotations  from  Scripture  are  very  often 
 not  Exact.  'This  indeed  is  Granted,  not  as  Pecu- 
 liar to  our  Egyptian^  but  as  common  at  moil  to 
 him  with  other  Fathers.  Nor  is  it  Unknown^ 
 that  this  is  an  Objection  too  often  brought  againit 
 the  verylnipir'd  Penmen  of  the  Goipel.  1  mail 
 not  here  Repeat  the  feveral  Handfome  Apologies 
 made  by  Learned  x  Men  upon  this  occafion.  I 
 chufe  to  Obferve  fomething  more  upon  a  com- 
 mon Level.  It  ought  then  to  be  well  coniider'd, 
 that  Concordances  were  not  very  early  in  being,  at 
 lean:  not  common.  Even  thofe  that  afterwards 
 were  Begun,  were  very  Imperfect,  nothing  neat  fo 
 Exa£t,  as  what  we  have  now.  So  that  inPcrfons 
 that  Quote  by  Memory^  there  is  room  enough  for 
 pretty  Ample  Allowances.  There  might  very 
 well  be  fome  Variations  in  the  Copies  they  had 
 Then,  as  well  as  in  ours  Now.  It  is  but  Natu- 
 ral to  Expect,  that  at  the  diftane'e  of  aThoufand 
 or  Twelve  Hundred  Years,  the  different  Readings 
 might  Increafe.  Several  Books  which  were  then 
 in  being,  'tis  faid  are  iinceLoft.  And  even  thofe 
 which  arePreferv'd  to  this  very  Day,  are  no  Way 
 Exempted  from  Imperfections  incident  to  all 
 Writings  whatfoever.  Religion  was  then  Taught 
 by  Chriltians,  as  Philoibphy  among  the  Gentiles, 
 in  Oral  Lectures.  And  among  the  Antients,  Scrips 
 ture  might  be  Quoted  (as  it  has  frequently  been 
 done  fince)  by  Memory  -,  not  from  the  Scripture 
 
 *  See  Mr.  DodrvelVs  Differ t.  in  Irm.  Prxf.  §.  16.  Hem/3  Pro- 
 legom.  ad  Exercit.  SS.  Script.  bbitrenhufius  de  Modo  Allegan- 
 dL  Huetii  Origeniana,  Lib.  ii.  Qii.  13.  p.  i;o.  Item,  simoriti 
 Hift  Grit;  Novi  f  eftam.  Cap.  31.  p.  r  -r  1 
 
 E  neither 
 
yo  The  Introduction. 
 
 neither  at  firft  hand,  but  from  others,  when  ex- 
 plaining it  themfclvcs,  &c.  Nor  might  This  pro- 
 ceed Always  from  Lazinefs,  or  Neglect ;  but  ei- 
 ther ^for  want  of  Copies ,  or  Opportunities  of 
 Searching. 
 
 2.  But  waving  thefe  and  the  like  Allowances, 
 which  the  Candid  Reader  never  can,  nor  will  Re- 
 ject} this  very  Objection  might  pofTibly  be  Re- 
 torted upon  the  Moderns.  For  they  too  have 
 been  as  often  Guilty  of  Mifapplying  Scripture, 
 as  the  Antients,  if  not  more  -,  tho'  at  the  fame 
 time  they  are  not  Half  fo  Excufable  in  doing  fo. 
 Inftances  would  be  Tedious,  and,  what  is  more, 
 Invidious.  But  taking  this  for  Granted,  tho'  it 
 will  not  Prove  the  Antients  Infallible,  or  Always 
 in  the  Right,  yet  it  is  Sufficient  at  leait  to  Silence 
 the  Moderns,  and  one  way  or  other  to  Excufe 
 the  Antients. 
 
 VII.  The  Want  of  Exaclnefs  in  his  Similitudes 
 or  Illuftrations,  is  yet  more  Apparent.  >T  Du  Pin 
 thinks,  he  makes  ufe  of  Comparifons  which  for  the 
 mo  ft  part  arc  not  J  aft  and  Fit.  But  here  I  will 
 not  infill:  on  what  is  fufficicntly  Notorious,  that 
 in  z  Worldly  Writers,  Rambling  has  been  voted 
 Genteel  and  Free,  and  even  an  Argument  of  a 
 Great  Wit  or  Genius.  I  only  defire  it  may  be 
 Remembred,  that  thefe  Homilies  were  fpoken 
 off-hand  to  the  Younger  Monks.  And  then  if 
 they  were  taken  from  his  Mouth,  and  committed 
 to  Writing,  Omifiions  and  Oversights  are  but 
 Natural  and  Common.  However,  iuppofing  our 
 Author  to  have  Penn'd  them  down  himfelf  -y 
 might  he  not  be  allow'd,  like  St.  Paul-,  every 
 now  and  then  to  Break  off  upon  a  Frefli  Thought, 
 
 y  Hift.  Biblioth.  PP.  Vol.  iv.  p.  5-8. 
 
 *  Monfieur  Montaigne's  EfTays,  &c. 
 
 or 
 
The  Introduction.  £ i 
 
 or  New  Illuftration  ?  Had  Du  Pin  urg'd  Inftan* 
 ces  and  Particulars  more  might  be  faid :  But  as 
 he  has  not,  fuch  like  General  Hints,  which  I 
 need  not  multiply,  mayfuffice  for  a  Reply. 
 
 2.  Let  it  be  alio  Added  in  his  Favour,  that 
 like  other  Spiritual  Writers,  he  is  fo  Intent  upon 
 the  Real  Inward  Edification  of  thofe  he  Addref- 
 fes  himfelf  to,  that  he  is  even  Carelefs  about 
 things  of  fmaller  Moment,  the  Roundnefs  of  his 
 Periods,  and  other  Critical  Niceties  of  Stile,  or 
 even  of  Thought.  In  thinking  Thus,  fure  I  fltittj 
 I  think,  in  very  Good  Company,  and  particularly 
 with  one  of  the  molt  Pious,  Judicious*,  andBeft* 
 natur'd  Critics  I  ever  met  with  in  my  Life.  For 
 thus  does  the  Excellent  Monficur  *  Toinnard Apo- 
 logize for  fome  fuch  Deficiencies  in  Laftantius^ 
 viz.  — —Verum  abfit,  ut  inde  quicquam  detraclunz 
 *velim  Lactantii  aliorumq-,  Ecclefiafiicorum  Scripto- 
 rum  Aucloritati :  Id  unum  contendo,  eis^  quantb 
 magis  ob  vetuftatem pr<edicantur^  tantb  minks  in  re- 
 bus Chronologicis  habendum  effe  Fidci:  Cum  enim 
 unum  Chriftum  fcirent,  &  docerent,  eumq-,  Cruci- 
 fixum,  verum  geftarum  ordinem  non  ita  accurate^ 
 fervabant.  Now  a  Millake  or  Want  of  Exacl:- 
 nefs  in  Chronology  is  evidently  lefs  Pardonable, 
 than  the  Nice  Adjuftment  of  the  Parts  of  an  Il- 
 luftration. This  latter  at  leaft  might  be  Venial, 
 upon  the  fcore  of  Fatigue  or  Indifpofition,  which 
 thePerfon  fpeaking  may  be  under,  or  fome  other 
 Accident  not  much  Unlike. 
 
 3.  Or  fuppofe,  after  all,  the  Fault  in  reality 
 iliould  be  Charg'd  not  upon  the  Author  himfelf^ 
 but  only  the  Copies  of  him  now  in  Being.  Sul- 
 pitius  SeveruS)  after  all  his  fcrupulous  Care  and 
 Exactnefs,  even  to  the  moft  minute  Cireumftan- 
 
 3  Ntc.  Toirmardi  Not.  in  Lacianthim  de  Mortibus  Perfecutorum, 
 ex  edit.Var.  p. 348. 
 
 E  i  CC? 
 
j 2  The  Introduction. 
 
 ces  in  Chronology,  Compkin'd  like  a  True  Prophet 
 long  before-hand,  that  all  his  Pains  and  Nicenefs 
 would  in  time  be  Entirely b  Loll.  So  indeed  the 
 Event  has  Prov'd. 
 
 4.  As  to  our  Author,  he  feems  again  to  take  it 
 for  Granted,  that  in  his  Time  the c  Devil  was  Six 
 Thonfand  Tears  Old.  Which  fome  perhaps  will 
 not  eafily  Forgive.  But  upon  a  cooler  Reflection, 
 the  AiTertion  will  appear  rather  Innocent  than 
 RafTi.  It  is  betides  my  prcfent  purpofe  to  En- 
 quire, When  the  Angelic  Order  came  firh:  into  Be- 
 ing >  whether  Antecedent  to  the  Vifible  Creation, 
 or  at  the  Same  Time.  For  my  own  and  the 
 Reader's  Eafe,  I  will  wholly  Overlook  the  Con- 
 jectures of  the  Rabbins,  Fathers,  and  Schoolmen 
 upon  the  Point.  All  I  {hall  Obferve  is,  that  our 
 Author  is  by  Dr.  Cave  reckon'd  to  have  Flou- 
 riuYd  about  the  Year  of  our  Lord  373.  And  if 
 our  BlefFed  Lord  was  Born  in  the  Year  of  the 
 World  ^34,  as  fome  Compute  from  the  LXX. 
 (which  was  the  Chronology  of  the  Alexandrian 
 Church)  thofe  Two  Numbers  put  together,  will 
 make  in  the  whole  6007  Years.  So  that  the 
 Round  Number  is  evidently  6000  Years.  But 
 this  by  the  way. 
 
 y.  To  Return.  By  the  Help  of  one  fingle  Ma- 
 nufcript,  have  I  been  Able  to  Reftore  feveral 
 PafTages  in  thele  Homilies,  which  were  not  fo 
 much  as  common  Senfe  in  all  the  Printed  Edi- 
 tions. And  yet  this  very  Manufcript  is  probably 
 not  above  300  Years  Old.  And  if  from  fo  late  a 
 Copy,  very  near  Two  Hundred  Emendations  have 
 been  made:  What  might  we  not  Expect  from 
 One  three  or  four  times  as  Old  ?  For  now  and 
 then  in  the  Margin  of  this  very  Manufcript,  a 
 
 b  Sacr&Htfxor.  Lib.  i.    p.  49.  ex  edit.  Elzevir,      See  alio  the 
 Variorum  Note  upon  the  Place. 
 j  Horn.  xxvi. 
 
 Gap 
 
The  Introduction.  J3 
 
 Gap  is  Advertis'd  in  thcfe  Words,  g&6  d\v.£i  n 
 IWeiTretv. 
 
 VIII.  The  Queftions  Interwoven  with  the  Ho- 
 milies are  found  d  Fault  with,  as  being  more  Cu- 
 rious than  Solid,  very  often  of  Little  or  No  Mo- 
 ment, and,  not  to  mince  the  Matter,  as  being 
 Impertinent,  void  of  the  leait  Connexion  or  Re- 
 lation to  the  Reft  of  the  Homily,  or  indeed  to 
 one  another.  With  much  the  fame  view  do  we 
 find  in  the  Edition  of  Pakbexius,  the  Author  of  t 
 the  Contents  ( whoever  he  was )  has  before  the 
 Seventh  Homily  Ccnfur'd  the  Queftions  in  it,  as 
 Impertinent,  Frivolous,  and  Vain  5    cyxPov  a-ro- 
 
 2.  But  for  my  own  part,  I  rather  fide  with 
 Dr.  Pritius,  and  Applaud  his  Candour  in  leaving 
 out  thofe  Words,  in  his  Edition.  I  heartily  join 
 with  him,  when  in  his  Preface  heAdvertifes  the 
 Reader  concerning  thefe  very  Contents,  viz:  Ar- 
 gumenta  Homlliis  ipfis  prxmijfa^  Retinuimus  qui- 
 dem,  quamvis  non  ipjius  fint  Macarii,  fed  alterius 
 cujufdam  Auctoris^  ineptefepiusMciCMiimentem  in 
 Suyima  proponent^  Aucloremq;  ipfum  non  rarp  a 
 fe^intellcclum  quidem^  intempeftivd  notantisCenfura. 
 Whether  Thus  the  Charge  of  Impertinence  does 
 not  Recoil  upon  the  Plaintiff's  own  Head,  Heave 
 the  Reader  to  Confider. 
 
 3.  If  the  Copies  we  have  now  in  being  were 
 Exact,  the  Queitions  might  foon  be  Accounted 
 for.  For  initance,  What  if  I  fhould  fay,  that 
 they  were  privately  put  to  our  Author  by  the 
 Novices  or  younger  Monks  -,  and  that  meeting 
 with  them  pretty  often  over  and  over  again  from 
 different  Hands,  he  might  be  Induc'd  to  Incorpo- 
 rate them  into  his  Public  Homilies  or  Difcourfes, 
 
 t  £>#  Fin.  Bib.  PP.  p.  ?6.  ad  Horn,  vii,  xi3  xii. 
 
 E  3  for 
 
j4  T%e  Introduction. 
 
 for  the  Common  Benefit  of  All  ?  Curiofity  is 
 Natural  enough  to  every  Humane  Breaft.  And 
 younger  Perfons  mull  not  be  Difcourag'd  from 
 Afking  fuch  Queftions  as  may  Perplex  and  feem  to 
 them  of  Moment  -9  tho'  at  the  fame  time  they  may 
 feem  very  Idle  and  Impertinent  to  others.  The 
 Niceties  of  Method,  the  St  rift  Coherence  and 
 Unity  of  Difcourfe  was  never  yet  thought  wor- 
 thy to  take  place  of  what  might  Edify,  and  An- 
 fwer  the  NecelHties  of  the  Hearers. 
 
 4.  But  upon  a  Second  Thought  I  mull  Ac- 
 knowledge in  his  Favour,  that  generally  fpeaking 
 he  has  made  Amends  and  Satisfaction  for  this  very 
 Cenfure.  For  elfewhere  is  he  as  Careful  to  In- 
 form the  Reader  without  any  Scruple,  that  the 
 Queftions  are  even  Weighty,  Full  of  Divine  Wife 
 dom,  and  highly  UfefuL 
 
 IX.  If  any  now  mould  think  our  Author 
 chargeable  with  'tautology,  in  Repeating  the  very 
 fame  thing  fo  often  over  and  over  again ;  I  mall 
 only  Afk,  what  Antient  or  Modern  Writer  is  not 
 Guilty  of  the  fame,  equally  with  our  Author  ? 
 For  Brevity's  fake,  I  Ihall  Omit  here  the  Liber- 
 ties peculiar  to  the  Homiletic  Way  -,  I  take  no 
 Notice  of  the  Connexion  there  is  in  truths  with 
 one  another  $  I  forbear  Obferving  the  veiy  Small 
 Compafs  that  Moral  or  Divine  Truths  would  lie  in, 
 were  every  Appearance  o£  Tautology  to  be  Dis- 
 carded Utterly ;  Nor  fhall  I  Defcant  upon  the 
 Dulnefs  of  the  Natural  Man,  and  the  Unavoidable 
 Weaknefs,  even  of 'the  Spiritual Man  in  his  Mino- 
 rity, or  during  his  Probation. 
 
 Phil  in.  1.  2,.  It  was  the  Apollle's  own  Apology  in  the 
 like  cafe,  To  write  the  fame  things  to  you,  to  me  in- 
 deed is  not  Grievous,  but  for  you  it  is  Safe.  And 
 the  very  Appointment  of  God  himfelf  byhisPro- 
 
 Ifa.xxviu.ph^  ^at  Line  fhould  be  upon  Line,  Line  upon 
 
 L4ne^ 
 
The  Introduction.  jj 
 
 Line,  Precept  upon  Precept,  Precept  upon  Precept, 
 here  a  Little  and  there  a  Little,  is  cither  a  Direct 
 Warrant  for  the  Practice,  or  at  leaft  gives  fufTici- 
 cnt  Countenance  to  it.  Nor  is  the  Spiritual  or 
 Intellectual  Man  under  any  Greater  Inconvenience 
 in  All  this  than  the  Natural,  in  having  day  by 
 day  the  very  fame  Common  Food  and  Diet  Allot- 
 ted to  him  over  again. 
 
 X.  The  Charge  of  Qbfcurity  will  perhaps  not 
 fo  eafily  be  got  over.  For  the  c  Cologne  Divines, 
 when  Recommending  thefe  Homilies,  as  Full  of 
 Ufeful  Inftruclions,  not.  only  Mark  x  what  they 
 thought  Erroneous,  but  Warn  the  Reader  be- 
 fore-hand, that  there  are  fome  Paflages  here  and 
 there  which  are  Obfcure,  of  Doubtful  Meaning, 
 and  not  Reconcileable  to  Exaclnefs  and  Propri- 
 ety :  meaning,  if  I  don't  miflake  them,  to  Pre- 
 vent in  fo  doing  that  Diftafte  which  otherwife 
 the  Reader  might  conceive  upon  this  Account, 
 againft  feveral  considerable  Truths  of  the  Pint 
 Moment. 
 
 2.  And  much  the  fame  is  that  Charge  nlfo 
 which  is  brought  againft  him  by  £Du  Pin.  -  His 
 Words  are  thefe,  viz.  Whoever  was  the  Author, 
 his  Stile  is  Simple,  and  one  may  fee  that  he  was  a 
 good  Hermit,  who  [peaks  from  his  Heart  without 
 AffeHation,  or  Ornament \  and  oftentimes  even  with- 
 out Order.  He  Allegorizes  all,  and  Esprefjes  a 
 great  many   Myftical  Thoughts  which  are  hardly 
 
 Intelligible In  a  Word,  fome  thiyigs  have 
 
 cfcafd  him,  which  cannot  altogether  be  Reconciled 
 to  good  Senfe.  Upon  which  he  Cloies  All  with 
 this  Reflection,  viz.  So  difficult  a  thing  it  is  in 
 Spiritual  Matters  not  to  J-f  under  foinetimcs  !     So 
 
 e  Bib.  PP.  Tom.  xiv.  per  Marg.2>2J^e,  Tom.  iv.  p.  +_f. 
 \  Bibl/PP.  IV.  Cent.  p.  5-8.  ad  Horn,  xlili, 
 
 E  4  that 
 
y6  The  Introduction. 
 
 that  here  alfo  is  this  Unlovely  Cenfure  of  Ob  fen- 
 rlty  infifted  on,  but  foTemper'd  with  Equity  and 
 Candour,  that  perhaps  it  is  Hardly,  worth  the 
 while  to  Cavil  or  Except  againft  it. 
 
 3.  Elfe  I  own  an  Anfwer  has  been  given  not 
 entirely  Foreign  to  the  Purpofe.  For  when  we 
 have  [aid  all  (fays  a  Learned  and  Judicious  §  Pen) 
 that  we  can,  the  fecret  Myfteries  of  a  New  Nature 
 and  Divine  Life  can  never  be  fufficiently  Exprefs'd  -, 
 Language  and  Words  cannot  reach  them  ,  nor  can 
 they  be  truly  underftood,  but  by  thofe  Souls  that  are 
 Enkindled  within,  and  Awakened  into  the  Sen  fe  and 
 Relifh  of  Spiritual  Things.  There  is  a  Spirit  in 
 Man,  and  the  Infpiration  of  the  Almighty  giveth 
 this  Under  ft  an  ding.     Thus  far  only  in  general. 
 
 4.  If  we  defcend  to  Particulars,  it  may  feem 
 Probable,  that  Du  Pin  might  have  fufpended  the 
 Charge  of  Obfcurity  as  Alledg'd  againft  the  Ele- 
 venth Homily,  had  he  duly  Weigh'd  and  Con- 
 fider'd  what  h  Combefts  had  before  advanced  to 
 the  contrary. 
 
 f .  And  what  Macarius  affirms  in  the  next  Ho- 
 mily with  relation  to  the  Double  Lmage  in  Adam, 
 may  perhaps  be  underftood  in  a  Sober  Senfe,  if 
 conftder'd  with  a  little  Patience  and  Attention. 
 This  Double  Lmage  may  poffibly  be  one  and  the 
 fame  thing  under  different  Views  and  in  different 
 Refpects.  And  to  Remove  the  Difficulty,  for 
 Experiment  fake,  let  that  Moral  Rectitude  of 
 Adam's  Nature,  which  he  had  before  the  Fall 
 (which  according  to  Macarius  and  the  »  Belt  Au- 
 
 g  The  Life  of  God  in  the  Soul  of  Man,  Publiih'd  by  the  late  Bi- 
 fhop  of  Sarum,  p.  18. 
 
 h  Biblioth.PP.  Concionatorum,  Tom.  v.  p.  16S. 
 
 1  See  This  made  out  at  large  in  the  late  Bifhop  Bull's  Excel- 
 lent D;fccurfe,  concerning  the  State  of  Adam  in  Paradife  before  the 
 Tall.  Vol.  iii.  And  Di\  Hickess  Letter  of  Thanks  and  Acknow- 
 ledgment for  theDifcoray  in  Bifhop  £a//'s  Life,  p.  j- 13  to  the 
 End. 
 
 thors 
 
The  Introduction.  5-7 
 
 thors  includes  the  Super 'natural  Gifts  and  Graces  of 
 the  Divine  Spirit)  be  confidcr'd  as  the  Conftitutive 
 Image  of  God  in  the  Soul  of  Man,  urd  Immorta- 
 lity itfelf  as  the  Confecutive  Image.  For  want  of 
 more  Advantageous  Expreffion,  I  am  fore'd  to 
 make  ufe  of  Scholaftical  Terms.  But  the  Notion 
 under  this  view  feems  to  be  Founded  in  Scripture. 
 See  and  Compare  Gen.  i.  2,7.  Ephef.iv.  2.4.  Col.  iii. 
 10.  with  Wifd.  i.  if.  ii.  23.  Now  the  Original 
 Grant  or  Donation  of  this  Moral  Reclitude,  and 
 this  Immortality  to  Man  at  firft  was,  however 
 Perfect,  yet  at  belt  but  after  the  Proportion  of  a 
 Seed j  when  compar'd  with  that  w\y)&a)[j.a,,  Full- 
 pefs,  or  Maturity  which  by  Regeneration .  we  De- 
 rive from  Chriil.      Compare  again,   John  i.  18. 
 
 1  Cor.  xv.  47 40.     Of  This  the  Firft  Fruits 
 
 were  Viflble  in  the  Apoftles.  But  the  Harvefi,  Rom.  vnl 
 or  Completion  of  it,  was  the  very  Adoption  or  Re-  2S- 
 demption  of  the  Body.  Upon  This  it  is  the  Pro- 
 mifes  of  God  in  the  New  Covenant  or  the  Gofpel 
 are  EntaiFd.  And  in  Contradiflinclion  to  the 
 Earthly  or  Firft  Adam,  is  This  perhaps  call'd  the 
 Heavenly  Image. 
 
 6.  Let  the  Third  Inftance  be  that  Remarkable 
 Paflage  in  the  Eighth  Homily,  where  we  are  Told 
 of  the  Sign  of  the  Crofts,  that  it  Appears  by  means 
 of  the  Divine  Light,  and  is  Faftned  to  the  Inward- 
 Alan.  The  Exprefiion  is  indeed  Surprizing,  and 
 doubtlefs  never  to  be  underilood  but  in  a  Spiri- 
 tual ox  Divinely  Moral  Senfe:  Much  after  the 
 fame  Manner  as  our  Author  has  in  his  Firft  Ho- 
 mily Explain'd  the  Chariot  of  the  Cherubim  in 
 Ezekiel. 
 
 7.  As  to  our  Author's  Senfe,  I  am  apt  to  think 
 
 he  might  mean  nothing  more  by  this  Sign  of  the  Compare 
 Crofts  Appearing  by  the  "Divine  Light,  and  being  Gal.  ii.20. 
 Faftned  to  the  Invar  d  Man,  than  that  Prerogative"  v,'-1j 
 of  Faith  in  Chriil  Crucified  which  Overcometh  ,  'j^  Ym 
 
 the  4. 
 
j8  The  Introduction. 
 
 the  World  in  the  moil  Complete  Senfe.  This 
 indeed  is  fuch  an  Heroical  Degree  of  Faith,  as  is 
 not  Toon  Attained  to,  nor  without  the  fevere  Di- 
 fcipline  of  Succeffive  Trials  and  Repeated  Con- 
 flicts. But  when  a  Perfon  has  once  Attain' d  to 
 it,  He  is  thereby  Eftablim'd.  Of  this  let  St.  Peter 
 ferve  for  an  Illuftration.  When  he  denied  his 
 Matter,  his  Faith  was  plainly  very  Weak.  But 
 when  he  fuffer'd  Martyrdom,  his  Strength  ap- 
 pear'd  to  be  that  of  a  Perfect  Man. 
 
 8.  The  fifft  Original  Occafion  for  this  Unufual 
 
 and  Surprizing  Manner  of  Expreflion  might  pof- 
 
 Kxek  far.  ^T  ^e5  l^at:  Mention  which  is  made  both  in  the 
 
 v^m  'Old  and  New  Teftament  of  the  Mark  or  Seal 
 Rev.  vii.  which  was  Appointed  to  be  Made  upon  the  Ser- 
 
 v.  3»  vants  of  God.  And  next  to  this  am  I  very  prone 
 to  imagine,  that  the  very  Miraculous  Victory  of 
 Conftantine  the  Great  over  Maxentius  in  a  Literal 
 Senfe,  by  virtue  of  the  Chriflian  Standard  (in 
 which  he  was  Directed  to  Expect  Succefs,  and 
 that  from  Heaven)  might  Contribute  not  a  little 
 towards  his  exprefling  himfelf  in  a  Manner  fo 
 Surprizing.  For  our  Author,  if  I  miftake  not, 
 was  about  Eleven  Years  Old  when  this  Happen'd. 
 And  the  ImprefTion  which  it  made  upon  his  Ten- 
 der Mind  might  poffibly  never  Wear  off. 
 
 p.  When  he  expreffes  the  Inward  Faculties  of 
 the  Soul  by  the  Members  of  the  Spirit,  in  way  of 
 Aliufion  or  Accommodation  to  the  Body ;  the 
 Candid  Reader  will  not  find  it  very  Difficult  per- 
 haps to  Favour  and  Indulge  him  in  it  -y  Efpeci- 
 ally  if  it  be  Remembred,  that  by  the  Spirit  he 
 might  mean,  not  the  mere  abftracted  Soul,  but 
 as  in  Union  or  Clad  with  its  Etherial  and  Finer 
 Vehicle,  according  to  the  Notion  of  the  Plato- 
 nic  Divines. 
 
 10.  There  is  another  Expreflion  that  is  much 
 more  Difficult  to  Account  for ;    As  when  our 
 
 Author 
 
'The  Introduction.  j<j 
 
 Author  affirms,  that  we  are  not  yet  become  the  Ge-  .*•*.•»%  - 
 mine  Royal  k  Purple.  Surprizing,  I  confefs,  and 
 to  my  felf  at  lcaft  entirely  New.  For  I  don't 
 readily  call  to  mind  any  thing  like  it  in  any  other 
 Writer.  And  tho'  I  could  fancy  feveral  Allufi- 
 ons  crowded  in  it,  no  way  differing  from  our 
 Author's  Sentiments  or  Manner,  yet  what  I  chufe 
 to  mention  to  the  Reader  fTiall  be,  that  in  the 
 Context  our  Author  is  evidently  intent  upon  the 
 Complete  Renovation  of  our  Nature,  which  is  not 
 only  to  be  3,  Ref  oration  of  the  Perfections  which 
 Adam  enjoy'd  before  the  Fall,  but  an  Improve- 
 ment withal  or  Aggravation  of  them,  as  alfo  of 
 thofe  Honours  and  Prerogatives  which  are  Con- 
 fequential  to  it.  This,  I  lay,  feems  obvious  at 
 firft  Sight,  from  what  we  meet  with  both  Before 
 and  After.  And  there  among  other  Particulars 
 This  is  not  the  leaft,  that  by  Believing  inChrift 
 roue  are  made  not  only  Sons  of  God,  but  Kings  anj]°^n'l-ix. 
 Priefts  unto  God  and  his  Father-,  i.  e.  when  that  Rev.  I  6. 
 Faith  is  brought  to  its  due  Perfection  and  Con- 
 fummation,  we  having  Waftfd  our  Robes  in  the 
 Bloud  of  the  Lamb,  &c.  Or,  in  other  Words, 
 that  whatever  Complication  of  High  Perfections, 
 Supernatural  Favours,  and  Royal  Prerogatives, 
 are  Implied  in  the  Redemption  of  Loft  Mankind, 
 It  is  All  entirely  owing  to  the  Son  of  God  Incar- 
 nate, and  was  Purchas'd  for  us  by  his  Bloud:  Compare 
 whereby  we  are  made  Conformable  to  Him  both Ifa>  ™\ 
 in  Sufferings  and  in  Glory.  x^ 
 
 1 1 .  There  is  but  one  Inftance  more  of  Ob  feu-  Rev.  xi. 
 rity  in  the  Expreffion   of  our  Author,   which  13. 
 I  fhall  only  mention  here,  as  Common  indeed  to 
 him  with  other  Writers  both  Sacred  and  Pro- 
 
 '  Ov7ru  yiyovetfdp  u£o\'&>  zro^v^:,  (ixTiXntr,,  sre  ccvo6tv']&'t 
 &Km  Qe'ixq  '  Una  fT^^^  ttJ  3Wo>  e£«/7'»  sre  ev^tyrfy  vzs^o 
 *f  wi&futltKjis  eiyct7>K$  t  tvppiu,  &c.    Hom.xxv. 
 
 phane, 
 
6a  The  Introduction. 
 
 phane,  viz.  the *  Inebriation,  or  Spiritual  Drunken- 
 f'3*-7'      nefe  0f  the  Saints.     But  this  very  Expreilion  will 
 foon  be  Softned  by  him  that  mall  confider,   that 
 Ephef.  v.  the  spirit  of  God  is  in  Scripture  Oppos'd  to  Wine  -y 
 *        and  the  being  Filled  with  the  Former,  is  Oppos'd 
 to  the  being  Overcome  by  the  Latter.     Whence 
 our  Author  has  elfewhere  alfo  call'd  this  Spiri- 
 tual Captivation  \Ah  m  vn<$a\i@j,  making  Sobriety 
 an  Infeparable  Attribute  or  Ad  j unci:  of  it. 
 
 XI.  But  it  is  farther  Objected,  that  our  Author 
 fpeaks  of  Sin  or  Evil,  as  if  it  were  ibmething 
 n  Subftantial.  This  however,  even  according  to 
 the  °  Cologne  Divines,  ought  never  to  be  Taken  in 
 Such  a  Senfe,  as  favours  in  the  lean:  of  the  Mani- 
 chtean  Herefy .  For  This  he  had  an  utter  Averfion 
 to,  and  at  times  even  takes  occafion  to  Confute 
 its  Tenets.  The  Senfe  of  this  ExpreMion,  thefe 
 Gentlemen  think,  is  Metaphorical  >  as  if  by  Sub- 
 fiance  our  Author,  when  fpeaking  of  Evil,  meant 
 the  Wealth,  the  Power,  and  Strength  of  Satan. 
 Others  think  it  mould  be  taken  P  Spiritually,  as 
 having  its  to  etvocc  y$  o-u/jtCs^x©^  allotted  to  it 
 by  Dionyfius  the  Areopagite. 
 
 z.  But  perhaps  to  Solve  the  Difficulty  with 
 more  apparent  Succefs,  it  ought  to  be  Remem- 
 bred,  that  our  Author's  Language  and  Expreflion 
 is  rather  after  the  Mode  of  Plato's  School  than 
 AriftotUs.  Sin  and  Virtue  or  Grace  are  confider' d 
 by  our  Author  as  Two  Natures  directly  contrary 
 
 1  Horn.  xv.  and  xliii.  Concerning  which  Expreflion,  fee  be- 
 fides  the  Platonijis,  Ongen.  Op.  Lat.  Tom.i.  p.  iyo.exEd.  Erob. 
 Chryfoft.  in  Ephef.  v.  2  i .  ex  Edit.  Savil.  Theodoret.  in  Eph.  v.  18. 
 ex  Ed.  Par.     Cyrilli  Hierofol.  ex  Ed.  Oxon.  Catech.  xvii.  §.  1  o,  &c. 
 
 m  Opufc.de  Charitate,  Cap.  1  j".  p.  ij6.  apud  Pr'ttinm. 
 
 n  Hom.iv,  vii,  xv. 
 
 0  Ad  Horn.  xv.  Bib  PP.  per  Marg.  leBigne.  Tom.iv.  p.  70. 
 B.  C.  p  Tr'ibbechov'ms  deOrtu  Mali,  p.  40  _,j  1 . 
 
 to 
 
The  Introduction.  6z 
 
 to  each  other.     So  too  does  the  Scripture  fpeak 
 of  the  Body  of  Sin  and  the  Body  of  Death,  of  the  R°m-  v»- 
 Old  Man,  and  of  the  New.     Neither  Scripture,       6.' 
 nor  our  Author  feem  fo  much  concerned  about  ~"vu'  2* 
 Abftracted  Notions,  as  about  Nature,  Life,  and 
 Practice.     And  if  Sin  is  at  any  time  fpoken  of  as 
 a  Subftance  in  Senfu  Concreto,  as  the  Schools  fpeak, 
 there  is  room  rather  for  Candour  than  for  Cavil. 
 
 XII.  And  as  little  Scope,  to  my  Apprehenfion, 
 can  we  find  for  Branding  our  Egyptian  with  the 
 Affected  Foolery  of  the  Stoics.  The  Charge  was 
 firft  brought  by  q  Gennadius,  and  then  Adopted 
 by  the  Editors  of  the  large  r  Bibliotheca  Patrum. 
 But  thefe  Gentlemen  Suppofe  the  Paffages  the 
 r  Charge  is  Collected  from,  to  be  Interpolated  by 
 Evagrius  Ponticus.  And  then  again  it  is  Modeft- 
 ly  Prefum'd,  that  as  Gennadius  mentions  not  the 
 Homily  which  is  thus  Obnoxious ;  fo,  that  he  ei- 
 ther Mifunderftood,   or  perhaps  never  Read  it. 
 
 2.  But  all  this  while  what  becomes  of  the  Ar- 
 gument? And  what  is  it  that  Macarius  is  Cen- 
 lur'd  for  ?  Does  he  Contend  for  an  aV«9«a  ? 
 Be  it  fo.  And  did  not  the  Stoics  the  fame  before 
 him,  and  from  them  fome  Heretics  in  the  Chri- 
 ftian  Church  ?  Granting  even  This,  Suffer  me 
 to  Afk,  Does  dirct^ela  Signifie  the  veiy  fame 
 thing  in  the  Mouth  of  Macarius,  as  of  Zeno  ?  I 
 can  never  think  it.  For  where  does  Zeno  ever 
 Inculcate  the  Neceflity  of  Recovering  that  Ori- 
 ginal Liberty  of  the  Sons  of  God,  which  Man 
 Loft  by  the  Fall  •,  and  that  we  are  to  Attain  to  it 
 anew  thro'  a  Victorious  Faith  in  Chrift  our  Re- 
 deemer, or  thro'  the  Supernatural  Grace  of  the 
 Holy  Spirit :  which  is  the  Gift  of  God,  the  Re- 
 
 '  Bib.  Patr.-per  Marg.  leBigne.  Tom.iv.  p.  4^. 
 *  lb.  ante  Horn.  xxxv.  p.  92..  A. 
 
 turn 
 
6i  The  Introduction. 
 
 turn  of  our  Prayers,  and  the  Reward  of  our  ear- 
 ner!: Endeavours  after  the  Deliverance  we  have 
 Pray'd  for  ?  Or  did  Macarius  ever  Rant  like  the 
 Stoics,  Denying  there  was  any  Pain  in  the  moil 
 Acute  Diftemper,  and  Contending  that  the  Paf- 
 fions  are  No  Part  of  Humane  Nature  ? 
 
 3.  The  Apathy  Macarius  is  fo  earned  for,  is, 
 properly  fpeaking,  nothing  more  than  a  Delive- 
 rance from  the  Tyranny  of  our  Paflions,  the  Bon- 
 dage of  Sin,  and  the  Slavery  of  our  Corrupt  In- 
 clinations. This  certainly  is  that  Noble  Privilege 
 which  the  Gofpel  of  Chrift.  fufficiently  Promifes 
 to  them  that  Believe  in  Him,  and  are  Baptiz'd 
 into  his  Name.  And  what  is  it  Lefs  than  the 
 Happy  Refult  of  our  Dying  to  Sin,  to  Corrupt 
 Nature,  and  to  the  World,  as  lying  in  the  Wicked 
 one? 
 
 4.  I  deny  not  the  Account  which  one  f  Hifto- 
 rian  gives  of  fome  Monks  in  Paleftine  that  were 
 almolt  Brutes.  Nor  am  I  oblig'd  to  Account  for 
 their  being  fo.  If  I  were,  I  durfr.  be  Pofitive,  as 
 I  could  of  any  thing,  that  this  neither  did,  nor 
 could  proceed  from  Pra&ifing  any  thing  Inculca- 
 ted by  Macarius.  The  very  Mortifying  our  cor- 
 rupt Affections,  never  yet  implied  that  we  mould 
 Cultivate  no  other,  or  permitted  us  to  let  the 
 Field  of  our  Intellectual  Nature  lie  altogether 
 Wafte.  We  are  rather  Taught,  that  the  more 
 the  Outward  Man  Decays,  or  is  Subdued  by  Mor- 
 tification and  Afflictions:  the  more  in  proportion 
 is  the  Inward  Man  day  by  day  Renew'd. 
 
 f.  The  very  fame  t  Pen  acquaints  us  alfo  with 
 another  Sett  of  Monks  that  were  denominated 
 'AKo/junlot,  from  their  not  Sleeping.  Thefe,  it  is 
 true,  were  Remov'd  at  a  pretty  good  Diitance 
 
 f  Evag.  Scholaft.  Ecclef.  Hift.  Lib.  I  Cap.  1 1. 
 'Ibid.  Lib.  Ill,  Cap.  18,  jy. 
 
 from 
 
The  Introduction.  6$ 
 
 from  the  other.  The  Perfons  that  gave  into  this 
 Way  of  Life,  might  pofTibly  Interrupt  their  Na- 
 tural Reft  fo  long,  as  to  Contract  a  perfect  Per- 
 vigilium. And  allowing  this  to  proceed  from  In- 
 difcretion,  an  Immoderate,  or  Well-meant  Zeal, 
 the  Argument  is  ftill  where  it  was.  The  Reader 
 perhaps  will  Excufe  me  if  I  fay  that  this  laft  In- 
 stance has  met  with  fomething  like  a  Sober  Parallel 
 in  the  laft  Century,  in  our  own  Nation,  and  in  a 
 Proteftanty  Family.     But  this  by  the  way. 
 
 XIII.  When  Macarius  is  even  faid  to  Contra- 
 dict himfelf,  it  is  yet  not  Difficult  to^ Bring  him 
 off.  A  Specimen  of  this  we  have  in  the  Hiftory 
 of  the  Pelagian  Herefy.  The  Charge  is  Brought 
 againft  him  by  u  Scultetus\  but  fufficiently  Re- 
 mov'd  by  Vojjius  and  Petavius. 
 
 i.  All  therefore  that  I  fhall  (ay  to  another 
 Seeming  Contradiction  or  two  in  the  Homilies  is, 
 that  if  the  PafTages  be  duly  Weigh'd  and  Com- 
 par'd,  the  very  Contradictions  mull  of  courfe  Dif. 
 appear.  Our  Author  may  fafely  enough  Affirm 
 in  one  Place,  that57»  is  not  Blended  with  our  Na- 
 ture, as  Wine  is  mix'd  with  Water.  Nor  need 
 this  hinder  him  from  being  as  Pofitive  upon  ano- 
 ther Occafion,  that  Sin  even  Incorporates  with  us, 
 and  becomes  a  Second  Nature.  He  may  venture 
 to  Pronounce  Angels,  Bodies  in  one  Homily  j 
 meaning  that,  according  to  the  School  of  Plato, 
 they  have  'thin,  Aerial,  or  Etherial  Vehicles.  Nor 
 will  he  be  at  all  to  Blame,  if  in  another  he  as  ex- 
 prefly  itiles  them'AccJ/jcaTOf,  or  Incorporeal  \  De- 
 nying only,  that  they  have  any  Grofs,  Opake, 
 Terreftrial  Vehicle,  like  Man  at  prefent.  Poffi- 
 bly  thefe  Inftances  might  have  been   Needlcls. 
 
 v  In  Mr.  Farter's.  Family.     See  the  Life  of  Mr.  George  Herbert. 
 °  Medulla  Fatrum,  Parte  tertia,  p.  433. 
 
 But 
 
64 
 
 The  Introduction* 
 
 But  I  chofe  to  mention  them  at  leaft  for  a  Rea- 
 fon  w  Laclantius  offers  upon  another  Occaiion, 
 viz.  Ne  cui  perverse  ingcniofo,  aut  non  intelligendi^ 
 aut  contra  differ endi  locum  relinquamus . 
 
 3 .  After  all  that  has  been  offered,  if  in  endea- 
 vouring to  Vindicate  my  Author,  or  to  Palliate 
 what  feems  rnoff.  Obnoxious,  I  have  either  Run 
 into  any  Error,  or  x^dopted  it,  becaufe  my  Au- 
 thor's ;  If  it  mould  even  be  Thought  fo  by  others, 
 efpecially  by  their  Graces  of  Canterbury  and  Torky 
 by  the  Bifhops  or  Inferiour  Clergy,  whether  in 
 Convocation  or  out  of  it :  I  here  freely  Renounce  it 
 beforehand,  as  Preferring  ever  the  Peace  of  the 
 Church  before  any  the  moil  Sublime  Speculation, 
 and  Giving  entirely  in  to  that  Noble  Declaration, 
 Err  are  Poffum  >  Htereticus  effe  Nolo. 
 
 XIV.  The  Laft  and  moft  Heinous  Charge  of 
 All  which  lies  againft  our  Good  Egyptian,  is  that 
 of  Aufterity.  And  This,  I  confefs,  am  I  Forc'd  at 
 firft  Sight  to  Plead  Guilty  to  in  his  Name.  Nor 
 mail  I  fue  for  any  Favour,  which  the  Impartial 
 Reader  will  not  as  Freely  Grant,  upon  a  Per- 
 ufal  of  the  following  Particulars.  Aufterity  per- 
 haps is  but  Natural  to  the  Cell.  By  Retiring  in- 
 deed we  may  poflibly  efcape  the  Levity  of  the 
 World.  But  then  inftead  of  That,  are  we  too 
 Prone  by  the  Fatal  Law  of  Corrupt  Nature,  to 
 Run,  however  unawares,  into  the  other  Extreme 
 of  Sournefs.  Accordingly  is  our  Egyptian  by  the 
 x  Hiftorian  dcfcrib'd  to  ^e  ^£3*  ***  svlei^aVovfW 
 oujsyipos.  Nor  can  he  even  Forbear  giving  an  In- 
 Ilance  of  it.  For  when  Macarius  was  once  Afk'd 
 by  Somebody  for  a  little  Drink,  He  only  Recom- 
 mended it  to  his  Petitioner  by  way  of  Anfweij 
 
 w  ~DeVeraSapiemia  &Relig.  Lib.  iv.  Cap.  22. 
 ftar.Scholaft.Hift.  Lib.  iv.   Eap.23. 
 
 to 
 
The  Introduction.  6$ 
 
 to  Stand  in  the  v  Shack,  All  edging,  that  there  'were 
 many  Travellers  who  wanted  even  that  Refrejloment. 
 An  Anfwer,  which,  how  well  foever  it  might 
 fuit  with  fuch  as  profefs  Solitude  and  Poverty, 
 would  hardly  pais  now  with  us  for  common  C7- 
 vil  Ufage,  much  lefs  for  Hofpitality. 
 
 z.  But  even  in  the  very  Difcharge  of  his  Of- 
 fice does  it  feem  to  have  given  a  Taint  to  his 
 very  Inilructions.  For  Initancc,  when  Abbot 
 2  Efaias  once  Addrcfs'd  him  for  ibme  Word  or 
 Sentence  to  Employ  his  Thoughts  upon :  the 
 Old  Man  only  made  this  Anfwer,  Fly  from  Men. 
 The  Abbot  auVd  a  fecond  time,  tVhat  he  meant 
 by  Flying  Men?  It  was  Replied,  To  fit  in  your 
 Cell,  and  to  Bewail  your  Sins.  The  very  fame  An- 
 fwer did  he  alio  give  another  time  to  Abbot a  Aio, 
 with  this  only  Addition,  viz.  Never  Love  the 
 Difcourfe  of  Men,  and  you  are  Sav'd. 
 
 3 .  At  another  time  in  b  Scetis,  when  the  Old 
 Men  of  the  Mountain  had  got  him  to  themfelves, 
 and  deiir'd  the  Favour  of  him  to  make  fome  Dif- 
 courfe to  the  Brethren  -y  He  did  not,  it  is  true, 
 Abfolutely  Refufe  to  the  Requeft ,  But  All  he 
 faid  was,  Let  us  Weep,  my  Brethren,  and  let-  our 
 Eyes  Run  down  with  Tears  before  we  Go,  where 
 otherwife  our  very  Tears  JJjall  Burn  up  our  Bodies. 
 Whereupon,  as  the  Relation  goes  on,  they  All 
 Wept,  and  Fell  upon  their  Faces,  and  faid  to 
 him,  Father,  do  thou  Pray  for  us. 
 
 4.  I  ihallName  but  one  thing  more,  and  that 
 is  a  c  Rule,  or  Saying  no  lefs  Remarkable,  viz. 
 A  Monk  ought  to  give  himfelf  up  to  Fafling,  as  if 
 he  were  to  Live  an  Hundred  Tears.     So  ouzht  he  to 
 
 o 
 
 *  lb.  £c  tyud  Cotteler ii  Mon.  Ecclef.  Crzec.  Tom.iii.  Cap.  94. 
 p.  100. 
 
 *  Mar.Apopthegm.apud.  Prir.  p.  257. 
 
 3  lb.  p.  269.  b  lb.  p.  164, 
 
 *  CaJJianus  apud  Frit .  D.  279. 
 
 F  Bridle 
 
66  The  Introduction. 
 
 Bridle  in  the  Emotions  of  his  Mind,  to  Forget  Inju- 
 ries, to  Reject  Sadnefs,  and  to  Defpife  whatever  is 
 a  Matter  of  Grief  or  Detriment,  as  if  he  were 
 every  day  to  Die. 
 
 f.  So  that  infhort,  upon  a  due  Companion  of 
 Both,  the  other  Macarius  of  Alexandria  fcems  to 
 have  carried  off  the  Good  Liking  and  Edeem  of 
 Mankind,  at  lead  to  have  Deferv'd  it,  before  our 
 Egyptian:  He  being  on  the  other  hand  Chearful, 
 Engaging  and  d  Obliging  to  the  younger  Perfons 
 that  came  to  Apply  to  him,  and  merely  by  the 
 Condciceniion  and  Sweetnefs  of  his  Addrefs,  Win- 
 ning  them  over  to  the  Afcetic  Life.  At  lead,  a 
 Manner  fo  Obliging  feems  better  Adapted  to  the 
 Generality  of  Tempers  and  Difpofitions  now. 
 
 6.  I  mild  own,  that  in  the  late  Abridgment  of 
 Socrates  I  find  an  Account  of  our  Macarii  fome- 
 thing  Different,  viz.  That  the  other  ofe  Alexan- 
 dria was  the  Audere  Macarius,  and  our  Egyptian 
 the  Obliging.  I  met  with  it  after  I  had  Penn'd 
 the  Account  I  have  now  been  Giving.  And 
 Sufpe&ing  my  felf  to  be  Guilty  of  an  Overfight, 
 I  Confulted  the  Originals.  But  at  lad  I  found 
 upon  the  Review  that  it  was  Otherwifc,  even 
 as  I  laid  at  fird.  But  indeed,  the  Worthy  Au- 
 thor of  that  Abridgment  is  not  Singular.  For  in 
 the  Accounts  we  have  Left  relating  to  Both,  by 
 different  Hands,  the  Writers  have  Midaken  both 
 the  Perfons  and  the  Fads,  Attributing  to  one 
 what  Properly  Belong'd  to  the  other.  But  this 
 by  the  way. 
 
 7.  However,  tho'  Auflere,  I  mud  not,  cannot 
 eafily  Depart  from  the  Real  and  Didingu idling 
 Merits  of  our  Good  Egyptian.     For  upon  a  nearer 
 
 d  Suidas  in  voce  uctKxes®  >  from  Socr.  Ecclef.  Hifr.  Lib.  iv. 
 Cap.  23,  24. 
 •  Mr.  Parker's  Abridgment,  Partii.  Bookiv.  p.  57. 
 
 View 
 
The  Introduction.  67 
 
 View  even  of  this  very  Auftcrity,  when  once  fet 
 in  a  True  Light,  it  may  pofTibly  appear  after  all 
 to  be  Amiable,  Generous,  and  Noble  -,  and  to  lie 
 as  much  above  the  Reach  of  Cenfure,  as  Good 
 Nature,  Wifdorn,  and  Good  Scnfe,  as  Experience, 
 Sincerity,  and  Goodnefs  it  felf  can  place  it.  To 
 this  end  let  us  duly  Weigh  and  Coniider  firft  the 
 Great  Depravity  of  Humane  Nature  in  its  prefenc 
 State  of  Degeneracy,  together  with  that  Danger 
 and  Infeclion  there  is  in  the  World :  Infomuch 
 that  St. f Antony  the  Great,  Fortified  as  he  might 
 be  by  Long  Solitude  agMnii  it,  yetComplain'd  of 
 its  Influence,  as  often  as  he  went  Abroad,  which 
 yet  he  never  did,  but  when  fent  for  on  purpofe 
 to  Do  Some  Public  Service  -,  and  that  even  then 
 (to  Prevent  theMifchief  and  Effects  of  it  after  all) 
 he  wasForc'd  toHaften  back  to  his  Cell,  fo  foon 
 as  theBufinefs  that  call'd  him  out  was  Over. 
 
 8.  Add  to  this  the  peculiar  Diffidence  of  our 
 Author,  as  to  his  own  Strength.  The  Reader,  I 
 imagine,  will  not  be  Offended,  if  upon  this  Oc- 
 cafion  I  Prefent  him  with  an  /Account  of  his  Laff. 
 Moments  from  a  Greek  s  Manufcript  which  never 
 
 •  yec 
 
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6S  Tloe  Introduction. 
 
 yet  was  Publifh'd.  "  This  then  Informs  us  from 
 "  Paphnutius  the  Great,  one  of  our  Mac  anus's 
 "  Diiciples,  and  who  Himfelf  had  under  him  the 
 "  Care  of  others,  that  in  that  Holy  Night  in 
 "  which  the  Blefled  Soul  of  Macarius  was  Taken 
 "  from  among  Men,  fome  of  them  who  were 
 "  Favour'd  with  Divine  Gifts,  were  Prefent  ; 
 "  And  as  they  were  Singing  the  Night-Service, 
 "  Lo,  all  on  a  fudden  there  Shone  out  upon  the 
 "  Holy  Fathers  an  exceeding  great  Light,  in 
 "  Brightnefs  above  the  Sun.  But,  together  with 
 "  that  Light,  there  appear'd  a  Multitude  of  An- 
 "  gels  >  and  the  Sweet  Melody  of  Heavenly  Songs 
 "  was  Heard.  And  in  the  Mid  ft  of  them  that 
 "  Sung,  was  that  particular  Cherub  that  was  Sent 
 "  from  God  at  the  Beginning  to  be  a  Guide  to 
 "  Macarius^  Outfhining  All  by  Prerogative,  Ex- 
 "  celling  in  Beauty,  and  Carrying  off  the  truly 
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The  Introduction.  69 
 
 K  cxprefs  how  Great  a  Light  Streamed  from  it, 
 44  as  it  went  up  into  Heaven  ?  Hence  it  came 
 w  to  pafs,  that  the  Devils  of  the  Air,  who  were  EPhcf  vi- 
 w  Oblig'd  to  Keep  off  at  a  great  Diirance,  and  11>&C- 
 "  ftruck  with  the  Sight,  cried  out,  O  Rare  / 
 w  What  Glory  harce  you  Attained  to,  O  Macarius  ? 
 u  Lo,  Now  you  have  Efcap'd  out  of  our  Hands. 
 u  But  Macarius,  even  at  this  very  time,  exerted 
 u  his  ufual  Temper  (for  there  is  no  way  of  Lay- 
 "  ing  flat  their  manifeft  Pride,  but  by  Humility 
 H  of  Mind.)  But  with  your  Leave,  Anfwer'd  he, 
 €i  /  have  not  at  all  Made  a  clean  Efcape,  but  am 
 u  ft  ill  in  Fear.  x4fterthis,  another  Troop,  fome- 
 "  thing  Higher  indeed,  but  not  Able  to  come 
 &  near  the  Light,  made  the  very  dime  Speech 
 "  with  the  former.  But  Macarius  Anfwer'd  them 
 "  alfo  in  like  manner,  /  am  by  no  means  Efcap'd, 
 u  but  am  ftill  under  the  Sentence  of  the  Grave. 
 u  But  as  he  was  juft  going  to  Enter  into  the 
 "  Heavenly  Gates,  the  Forces  which  hadLodg'd 
 u  themfelves  thereabouts,  laid  fomething  like  the 
 u  Firft,  You  are  Gone  then.  But  then  too,  on  the 
 u  other  hand  the  Divinq  Macarius  (O  thou 
 u  Metropolis  of  All  Vertue  !  )  By  no  means, 
 cc  Anfwer'd  he,  but  I  want  even  yet  to  Finifto  my 
 u  Flight.  But  when  he  was  once  within  the 
 "  Gates,  and  as  thefe  without  were  Grumbling 
 <c  in  a  very  mournful  manner,  and  Bawling  after 
 "  him,  You  are  Gone  tho",  as  before  5  He  rais'd 
 "  his  Note  to  a  more  Audible  Pitch,  and  Struck 
 "  them  with  Aftoniihment,  Fcrilynow,  faith  he, 
 "  /  Grant  I  have  Efcafcl  all  the  Traps  which  you 
 cc  had  laid  for  me  in  the  way,  and  have  acluqlly 
 "  my  Liberty  in  the  Kingdom  of  my  Lord  Jcfus.^om-Wl%x'u 
 "  And  now  Jhall  I  enter  into  the  Courts  of  the  *9'  2I* 
 "  Realms  Above  (before^  which  1  fubmitted  to  the 
 "  Confiicls  and  Wars  that  came  from  You)  to  En- 
 "  joy  the  Bright  and  Eternal  good  things.  Be  Gone 
 F  3  w  therefore 
 
yo  The  Introduction. 
 
 "  therefore  now  this  very  Moment  -,  Bewail  your 
 "  Sehes,  ye  Cur  fed,  and  he  Gone  to  that  Ever-* 
 u  lofting  Fire  which  is  Prepared  for  you,  and  for 
 iC  fuch  as  you  Jball  be  obliged  to  Introduce.  As 
 "  Macarius  was  Haranguing  them  to  this  Effect, 
 "  the  Heavenly  Gates  were  Shut  upon  them, 
 iC  and  thefe  Demons  were  immediately  Scourg'd 
 a  away  with  Invifible  Whips,  and  Drove  back 
 cc  with  Confufion  into  their  own  Mifery."  Thus 
 far  this  Manufcript.  Which  by  a  late  very  Learn- 
 ed and  Judicious  Friend  has  been  thought  a  Noble 
 Teftimony.  But  for  my  own  part,  the  Ufes  I 
 {hall  make  of  it  are  as  follow  : 
 
 p.  As  to  the  Subflance  of  what  is  here  Related 
 after  the  Old  Monkijh  way,  I  do  verily  Believe 
 it  to  be  fo  far  True,  as  that,  to  fpeak  with  the 
 Greek  Menologies,  t4aa£  He  not  only  made  an  Hap- 
 py Exit }  but  more  particularly,  that  he  f  Efcafd 
 all  the  Bands  of  Demons,  and  Arrived  to  the  En- 
 campments of  thofe  Angels,  whofe  Life  he  fo  clofely 
 Imitated  as  to  be  Free  from  Blame,  and  to  have  his 
 entire  Freedom  with  the  Lord.  And  for  any  thing 
 I  dare  imagine  to  the  contrary,  his  Soul  proba^ 
 bly  was  Conducted  up  to  its  refpective  Lot  of 
 Blifs  and  Glory  by  a  peculiar  Guard  of  Angels. 
 For  fo  at  lead:  has  our  Egyptian  h  Taught  us  to 
 think  in  general^  in  thefe  very  Homilies. 
 
 10.  But  then,   may  I  not  Afk,  What  if  the 
 Angels,  which  Attended  his  Exit,    were  of  the 
 K  **»*!  Cherubic  Order  ?     Might  not  the  Head  or  Cap- 
 tain of  that  peculiar  Band  of  Cherubims  have  been 
 his  Guardian  Angel  ?     This  was  certainly  an  Opi- 
 
 r<*  Tccy/^oclciy     &v  r   /3/o»    a.^.t^fclae,   i^Xaira.c,    ■zz#'>ivrixv  iy^at 
 
 STOCKS     X.V&16V. 
 
 h  See  Horn.  thexxiid  and  xxvith#  Compar'd  with  Horn,  xliii 
 tpwards  the  Conclufion? 
 
 nion 
 
 7 
 
The  Introduction.  71 
 
 nion  highly  in  Vogue  among  the  Primitive  Chvi- 
 itians,  and  that  Tome  time  before  the  Age  of 
 Macarius.  Nor  is  it  in  the  lean:  Incredible  that 
 the  Spiritual  Wickednejjes  in  high  Places  mould 
 never  leave  Baiting  him  with  continual  Tempta- 
 tions, till  fuch  time  as  by  his  being  Taken  up 
 into  that  Fix'd  Station  ol"  the  Happinefs  which 
 is  in  Heaven,  an  effectual  Stop  was  Put  to  their 
 Malicious  Efforts. 
 
 1 1  -.  But  what  I  principally  mean  to  Infer  from 
 this  MS.  Account  of  the  Exit  of  our  Author 
 is,  That  as  to  his  Natural  Frame,  Temper,  and 
 'Difpofition,  He  knew  Nothing  of  Sen*7  Confidence, 
 Preemption,  or  Security  \  and  that  tho'  He  was 
 incciTantly  Earneit  in  Working  out  his  Salvation, 
 it  was  yet  with  much  Fear  and  trembling  -,  not 
 that  Slavijlo  Fear  of  the  Jewijh  Law,  nor  yet 
 thofe  Panic  Apprehensions  Obfervable  in  a  mere 
 Child,  or  Novice  in  Christianity  :  But  that  He 
 Liv'd  in  a  Conftant  Senfe  of  that  truly  Apojloli- 
 cal  Advice,  Be  not  Higlmiinded,  but  Fear.  Rom- xi- 
 
 11.  What  Confirms  this  Character  of  Him,20, 
 are  the  very  Sentiments  Inculcated  by  him  in 
 thefe Homilies,  viz.  "That  a'1  Man  ought  Always  to 
 Live  in  Fear,  bccaiife  Always  exposed  to  'Tempta- 
 tions, or  in  a  Capacity  of  Falling  away,  notwith- 
 /landing  any  Holincfs  he  has  acquifd,  that  Not- 
 withftanding  the  k  Singular  Grace  which  is  Be- 
 ftow'd  upon  Chrifiiaus,  they  ought  to  Work  out 
 their  Salvation  with  Fear  and  Trembling.  He 
 had  found  in  the  Courfe  of  his  Experience  that 
 ibme  Proficients  there  were  in  Religion,  in  whom 
 Sin  Reviv'd,  even  five  1  or  fix,  after  it  had  Seem- 
 ingly  been  Dead.     He  more  particularly  m  af- 
 
 '  Horn.  xvi. 
 
 k  Horn,  xxvU  xxvii.  '  Horn.  xvii. 
 
 Horn,  xxxii, 
 
 F  4  firms 
 
72  The.  Introduction. 
 
 firms  that  we  cannot  Know  whether  we  are  in  a 
 State  of  Grace  cr  not,  fo  long  as  wc  are  in  this 
 World,  becaufe  always  Tormented  with  the  Mo- 
 tions of  Luft :  But  that  at  the  Day  of  Judgment 
 it  will  Appear.  In  perfuance  of  this,  and  to 
 make  All  Sure  as  poflible,  he  is  for  Leaving  no 
 Stone  Unturn'd,  nor  will  he  allow  a  Man  that 
 is  even  Improv'd  in  Virtue  to  Reflect  upon 
 himfelf  under  that  View,  but  rather  as  one  that 
 has  Done  n  Nothing}  alledging  that  he  ought  ra- 
 ther to  Prefs  forward  with  the  greater  Fervour,  left 
 he  Lofe  the  Holy  Spirit  thro'  Pride  or  Lazinefs. 
 According  to  him  in  Short,  No  Alan  can  Jufti- 
 fy  faying ,  I  am  °  Free  from  All  Sin.  And  to 
 Mitigate  the  Seeming  Harilinefs  and  Severity 
 of  thefe  Reflections,  let  the  Reader  but  Perufe  and 
 Dwell  upon  the  Author's  own  Beautiful  Illuftra- 
 tion  of  the  Matter,  in  the  lively  Companion  he  has 
 given  between  the  Chriftian  Traveller,  and 
 p  Merchants  that  are  at  Sea,  who  even  in  a  Cairn 
 Sea,  and  under  a  Serene  Sky,  have  yet  a  Secret 
 Uneafie  Apprehenlion  that  a  Storm  may  Over- 
 take them  Unprepar'd. 
 
 13.  That  Chofen  Veffel  the  Great  Apoftle  of 
 the  Gentiles  tells  us  of  Himfelf,    that   left  he 
 fhould  be  Exalted  thro'  the  Abundance  of  Re- 
 2  Cor.  xii.  velations ,   there    was    Given  Him  withal,    the 
 7-  Me  (f eager  of  Satan,  a  Thorn  in  the  Flejh  to  Buf- 
 
 fet Him.  And  indeed  had  He  Fain,  what  a 
 Dreadful  Calamity  muft  have  enfued  to  the 
 Churches  ?  But  to  keep  to  our  Good  Egyptian, 
 had  he  alfo  Fain,  who  came  Behind  none  but 
 thofe  of  the  Apoftolical  Order,  how  \ery  Fatal 
 an  Influence  muft  it  have  Spread  over  All  Egypt  ? 
 
 n  Horn.  x.  °  De  Zlev.  Mentis.  Opuic.  Macarii  aput? 
 
 Tritium.  Cap.  14.  p.  117,  128. 
 I  Horn,  xliii.  towards  the  End. 
 
 So 
 
The  Introduction.  73 
 
 So  Dreadful  a  Shock  muft  it  have  given  to  the 
 Common  Faith,  that  were  it  only  upon  this 
 Single  View  the  Tempter  is  too  Vigilant  as  well 
 as  Cunning  to  be  fuppos'd  ever  to  Leave  him. 
 No.  He  is  never  out  of  Character,  but  conti- 
 nually upon  the  Watch  againft  fome  Unguarded 
 Moment.  Our  Author  therefore  knowing  with- 
 in himfelf,  that  he  could  not  Perim.  Single,  but 
 that  the  Greater  his  Improvements  were,  and 
 the  Higher  his  Advances,  the  Greater  Subtilty 
 would  the  Enemy  Exert,  there  was  nothing  he 
 could  Dread  fo  much  as  the  leaft  Flaw^orBlemifh 
 in  his  own  Conduct  and  Example.  The  Reader, 
 I  hope,  will  Excufe  it  if  I  Add  here  the  Red 
 Marginal  Note  to  this  Effect,  which  I  have 
 Tranfcrib'd  from    the  <i  Greek  MS.    viz.   Srt  j£ 
 
 t»  dylx  mvdo jj.cfl'&  -csto  <po/3ov  etV/v  t%ei  *$  ^ 
 xoi'  ocJtwv  SEpmcw  6  aulava?  et  n'ovov  'tcPci  cwrSs 
 a/jts\yj<ravflas',  y\  J*sJ/rJXo(p^Qvy)a,avrIas'. 
 
 14.  In  Circumitances  like  thefe  there  was  no 
 one  thing  we  know  of  cou'd  have  Secured  him 
 Better,  or  indeed  So  well,  as  a  General  Diftrufl 
 of  himfelf  to  the  very  Laft,  the  ftricteft  Severi- 
 ty of  Holy  Difcipline,  and  •  in  one  Word,  that 
 Frightful  Complication  of  Rigid  Vermes  which 
 we  ufually  call  Aufterity :  Which  to  the  Myfti- 
 cal Temple  of  the  Holy  Ghofl  is  under  the  Gof- 
 pel  of  much  the  fame  Service,  as  the  Curtains 
 were  to  the  Outward,Tabernacle  under  the  Law  -, 
 which  we  know  were  made  of  Badger's  Skins  ^ 
 when  within  it  was  Fill'd  with  a  Cloud  of  Glory , 
 the  Divine  Shechinah,  or  the  Prefence  of  God 
 himfelf.  Or  as  the  late  Learned  and  Pious  Mr. 
 r  Dodwell  exprefTes   himfelf  when    fpeaking  of 
 
 ■q  MS.  Baroc.  N°.  21;.  p.  72. 
 
 1  Firft  Letter  cone.  Holy  Orders.  §.  xiii.  p.  59.  Ed.  id. 
 
 the 
 
74  The  Introduction. 
 
 the  Fathers,  7*be  very  Converftng  with  fuch  ad- 
 mirable Monuments  of  Piety  where  moft  of  whofe 
 Errors  feem  to  have  proceeded  from  a  Nobly  de- 
 Jigning  excefjive  Severity ',  and  their  P  rati  ices  ra- 
 ther exceeded  than  fell  fhort  of  their  Doclrinal  Se- 
 verity^ muft  needs)  like  the  Converfation  of  God 
 with  Mofes  in  the  Mount^  affect  them  with  a  pro- 
 portionable S fiend  our )  &cc. 
 
 I  f .  In  every  thing  our  Author  did,  it  plain- 
 ly Appear'd  that  his  Mind  was  conftantly 
 Preferv'd  in  a  Noble  Sufpenjion  or  Elevation, 
 as  to  his  own  Perfonal  Satisfaction,  from  even 
 the  Lawful  Enjoyments  of  Inferior  Nature.  It 
 was  a  Settled  (  Rule  with  him,  that  if  he  had 
 any  fpare  time  to  fpend  in  Converfation  with  any 
 of  the  Brethren,  and  Wine  happen'd  to  be  Set 
 before  them,  to  Drink  a  Glafs,  upon  their  Ac- 
 count, to  Avoid  giving  Offence.  Indeed  he  was 
 Glad  of  it,  that  when  All  was  over,  he  might 
 have  fome  New  Pretence  for  Afflicting  himfelf. 
 For  after  fo  little  a  Quantity  as  one  fingle  Glafs, 
 he  wou'd  Oblige  himfelf  not  to  Drink  even 
 Water  afterwards  for  the  Space  of  a  whole  Day. 
 So  Severe  were  the  After-Penances  which  heJEn- 
 joyn'd  himfelf  upon  any  fuch  Emergency,  that 
 his  Friends  were  forc'd  to  Retrench  their  very 
 Civilities  of  this  Kind,  for  very  Fear,  left  he 
 fhould  even  Macerate  himfelf  to  Death. 
 
 1 6.  We  are  c  told  indeed  by  Perfons  of  no 
 Monkiflo  Character,  that  the  Advantages  arifing 
 from  fuch  a  Self- Denial  are  Incredible.  5Tbe 
 Greateft  Secret^  faid  an  excellent  Countryman  of 
 our  own,  that  one  Friend  cou'd  Communicate  to 
 another^  is  a  conftant  Denial  of  our  Selves  in  in- 
 
 r  Mac.  Apophthegm,  apud  Tritium,  p.  248. 
 
 I  See  Mr.  Richard  Ward's  Life  of  Dr.  Henry  More, -p.  108. 
 
 different 
 
The  Introduction.  7j 
 
 different  things  Confiftent  with  Healthy  till  the  Glo- 
 rious Viclory  over  Sin  is  Completed  in  us. 
 
 17.  So  that  were  there  any  need  of  Allowances 
 to  be  made,  as  in  our  Author's  Cafe,  I  confefs,  I 
 can  fee  none,  yet  I  think  we  cou'd  not  well 
 make  too  many  in  Favour  of  fo  Untainted  a 
 Vertue  as  His,  or  for  the  Eager  Eruptions  of  the 
 Primitive  Church  in  her  Firfi  Love,  After  her 
 Zeal  had  once  Approv'd  it  fclf  Sincere,  After 
 fo  Chearful  a  Compliance  with  Perfecution,  and 
 fo  Miraculous  a  Demeanour  under  it. 
 
 18.  To  Remove  therefore  the  very  Difagreea- 
 blenefs  of  this  Auflerity,  let  it  be  CoriUder'd  far- 
 ther, that  our  Good  Egyptian  never  Prcfcrib'd 
 any  thing  to  others,  which  he  had  not  firft  Sub- 
 mitted to  himfelf,  and  given  Ample  Proof  of 
 it  in  his  own  Life  and  Conduct.  It  was  a 
 Cuftomary  Thing  with  him  to  Faft  whole  u  Weeks 
 together.  Nay,  for  v  Twenty  whole  Tears  running 
 has  he  never  once  had  his  Fill  of  Bread,  or  Water, 
 or  of  Sleep.  This  of  it  felf  was  certainly  Enough 
 to  Veil  him  with  an  Unlimited  Authority  to  be 
 proportionably  as  Rigid  in  his  Exactions  upon 
 others,  as  to  thofe  Particulars  I  mean,  which, 
 he  had  fo  Abundantly  Exprienc'd  the  Benefit  of 
 upon  himfelf. 
 
 1  p.  Perhaps  too  we  ought  to  Interpret  Socrates 
 by  w  Cajjiodorus,  and  when  one  tells  us  that  our 
 Author  was  wpjs  rxs  cVruy^a'vc/lar  aJs-^or,  to 
 Remember  that  the  other  feems  to  Explain  thofe 
 Words,  viz.  that  he  was  fo  ab  initio  ergo-  delin- 
 quent es,  agreeably  to  what  we  read  of  Wifdom, 
 that  She  too  will  walk  with  a  Man  at  fir  11  in  Eccluf- iv 
 
 J        17. 
 
 v  Mac.  apophthegm,  apud  Frit.  p.  25-4,  261. 
 y  Socrat.   Ecclcf.  Hift.   Lib,  iv.j  Cap.  23.   with  Vdef.  Note 
 pn  the  Place. 
 I  Caftod.  Eccl.  Hift.  Lib*  viii.  ab  initio. 
 
 Crooked 
 
76  The  Introduction, 
 
 Crooked  Paths^  bring  Fear  and  Dread  upon  him^ 
 and  Torment  him  with  her  Difcipline,  till  Such  time 
 as  She  can  Truft  his  Soul,  and  Venture  him  with 
 her  Secrets.  The  very  Safeft  Method  is  with- 
 out all  Queftion  to  Begin  with  whatever  is  Dif- 
 ficult, to  have  thofe  Difficulties  Leflen  by  De- 
 grees, and  wear  off  in  time :  A  Method  directly 
 the  Reverfe  of  what  is  Practic'd  in  many  of  the 
 Romifb  Monafteries,  where,  if  they  are  not 
 wretchedly  Belied,  the  young  Novices  are  per- 
 fectly Inveigled  by  a  pretended  Shew  of  Eafe, 
 a  Deceitful  Probation,  or  a  Year  of  Indolence. 
 
 20.  Farther  yet  -y  whatever  Severities  he  might 
 Exercife  upon  others,  they  were  evidently  Con- 
 fined to  Perfons  of  the  Monaftic  Order,  who  by 
 "Profeffion  had  Renounc'd  the  World,  and  Ob- 
 lig'd  themfelves  to  Uncommon  Stri&nefs,  which 
 too  for  ought  I  can  learn  to  the  contrary,  was 
 even  NecelFary  in  the  Circumftances  they  were 
 under. 
 
 21.  lam  not  Senfible  that  I  have  met  with 
 any  thing  either  in  the  Life  or  the  Writings  of 
 our  Author  that  can  juftly  be  ftil'd  Fantaftic^ 
 Humour fome^  or  Sour.  It  is  evident  from  the 
 Sixth  Homily,  that  he  gives  no  mannerof  Coun- 
 tenance to  the  Cant  and  Noife  of  any  Pretending 
 Enthufiafts.  In  the  Midi!  of  all  his  Retirement 
 and  AbftracHon  do  we  Read  of  Vocal  Prayers^ 
 Singing  of  PfalmSy  Receiving  the  Sacrament^  and 
 Attending  the  Public  x  Service  of  the  Church.  His 
 ufual  PrefcriptionSj  as  a  Spiritual  Father  and  Guide 
 run  accordingly  to  this  ErTe£t,wz.  To  Exercife  one's 
 Self  to  Meditate^  and  Pray ^  and  to  Repeat  by  Heart 
 fome  Select  Portions  out  of  the  Go/pel^  and  other 
 Script ures,  &c.  What  he  infifts  upon  with  great 
 Freedom  being  nothing  lels  than  the  very  Life 
 
 J  See  Opufc.  de  Charitate  apud  Frit.  Cap.  29. 
 
 and 
 
The  Introduction.  77 
 
 and  Eflentials  of  Chriftianity,  or  True  Religion. 
 So  Great  Reafon  had  an  eminent  Foreign  i  Pro- 
 feflbr  to  Pronounce  of  him  in  this  Remarkable 
 Manner,  Afceta  fuitj  fed  abfque  omni  affettationc 
 fuperftitiosd)  non  intolerabilis,  imb  potius  fuavisy 
 grains^  £5?  falutaris  Us,  quos  vivere  oportet  in 
 -publico  Strepitu.  Nee  Homil'ue  fv.nt  Panegyrics 
 aut  leves^  fed  in  S  implicit  ate  GraviJJima,  fed  plena 
 vera  Eruditione  Theologicd^  aptijfima  plerumque  ad 
 exponenda  totius  Religionis  Chriftiana  capita  pal- 
 mar ia. 
 
 11.  As  to  that  one  Branch  of  Severity  which 
 is  fo  Remarkable  in  the  Monaftic  Life,  Fafting^ 
 he  Prefcribes  it  indeed,  as  well  as  St.  Paul  before 
 him :  But  then  it  is  only  as  a  2  Means,  and  that 
 too  at  bed  but  Preparatory,  and  for  a  Time,  never 
 to  be  Refted  in,  much  leis  to  Value  one's  Self 
 upon  it.  Nor  does  he  offer  to  Recommend  it 
 without  Signifying  the  Noble  Advantages  that 
 attend  the  Practice  of  it  to  be  a  luffkient 
 Overballance  for  the  Troubles  it  may  occa- 
 sion :  As  giving  Acceis  indeed  to  the  a  Heavenly 
 Table. 
 
 2.3.  So  far  is  our  Author  from  Binding  any  un- 
 neceffary  Burdens,  or  from  not  Aflerting  the  Li- 
 berty which  the  Gofpel  indulges,  that  he  lays  no 
 manner  of  Strefs  upon  either  a  Single  or  a  Mar* 
 riedj  a  Public  or  a  Private  Life.  His  Words, 
 as  I  find  them  in  b  Bolland  are  thefe,  neque  Fir* 
 gO)  neque  Maritata,  neque  Monachus^  neque  Secu- 
 larise fed  Deus  tantum  propofitum  quarit^  &  fpiri- 
 tum  vita  omnibus  miniflrat. 
 
 *  Dr.  Taul  Antony  apud  Tribbechov.  de  Ortu  Mali,  p.  64. 
 2  Opufc.  de  Cbaritate,  Cap.  30. 
 
 *  Mac.  Horn.  iv.  J  In  vita  Mac.  Sub.  fin,  Tom.  I.  p. 
 1014.  §.  2. 
 
 Z4.   Add 
 
78  The  Introduction. 
 
 24.  Add  to  this,  that  his  very  Firfl  Retiring 
 to  his  Beloved  Sect  is  was  not  from  Spleen  or 
 moping  Dif content :  But  purely  to  c  Avoid  a  cer- 
 tain Recom pence  of  Honour  fox  Injuries  done  him* 
 which  even  by  Flying  he  efcap'd  but  Narrowly. 
 Such  was  his  Modefty  by  the  way,  that  he  wou'd 
 not  prcfume  to  call  himfelf  a  Monk :  All  he  Pre- 
 tended was  that  he  had  a  Seen  them.  His  Ambi- 
 tion was  indeed  to  Equal  All  that  ever  Trod  the 
 Paths  of  Virtue  and  Grace :  But  yet  fuch  with- 
 al was  his  Affetlion  for  all  Mankind^  that  he  even 
 DehYd  that  every  one  mould  Equal  himfelf  Such 
 was  the  Generous  Difpofition  that  Appear'd  in 
 Mofes  under  the  Law,  and  in  St.  Paul  and  the 
 Great  Macarius  under  the  Gofpel.  Notwith- 
 ilanding  the  Utmofl  of  his  Auflerity,  he  was 
 undeniably 
 
 zy.  Good  Natur'd.  I  mall  name  indeed  but 
 v  one  or  two  Inflances  that  prove  it.  One,  when 
 nho'  he  wou'd  Miraculoufly  Oblige  a  dead  Man  to 
 Speak  in  order  to  Clear  an  innocent  Perfon  that 
 lay  under  a  Malicious  Profecution,  yet  cou'd  he 
 not  be  Prevail'd  with,  to  Perfue.  his  Enquirv, 
 and  e  Difcover  the  Guilty.  The  other,  when 
 he  even  pronoune'd  his  Brother,  the  other  Ma- 
 carius of  Alexandria  f  Excommunicated,  for  hav- 
 ing firfl  Excommunicated  Two  Brethren  in  See- 
 tis  that  were  Delinquents.  The  Nature  indeed 
 of  their  Offence  does  not  Appear...  But  the 
 very  Relation  of  the  Cenfure  thus  Inflicted  on 
 the  younger  Macarius  gives  this  as  the  Grand 
 Reafon  of  his  thus  Animadverting  on  him,  viz. 
 That  he  Lov'd  him.  This  Generofity  and  Good- 
 nefs  of  our  Author's  Difpofition,  if  it  was  Na- 
 
 c  Mac.  Apophtheg.  §.  1.  p.  237,  238. 
 d  Mac.  Apophtheg.  apud  Prit.  §.  2.  p.  238, 
 *  Hieron.  de  Mac.  apud  Prit.  in  Opufc.  p.  271. 
 f  Apophthegm.  Mac.  apud  Prit.  p.  2^3, 
 
 -  "  rural 
 
The  Introduction. 
 
 tural  to  him,  Challenges  a  peculiar  and  diftin- 
 guifhing  Refpect.  But  if  it  was  Acquired  or  Cul- 
 tivated by  Mortification,  Self-Denial,  and  in  mort 
 the  Discipline  of  the  Cell:  That  certainly  might 
 Prevail  upon  us  to  Soften  at  leait,  our  Notion  of 
 Av.ftcrity.  Which  way  foever  we  account  for 
 it,  whether  from  Nature ',  or  from  Education  and 
 Grace :  Certain  it  is,  that  notwithstanding  the  ut- 
 moft  Rigour  of  his  Auflerity,  he  was  at  the  fame 
 time  fo  Remarkable  for  his  Good  Nature,  that 
 he  was  even  call'd  a  Terreftrial  %  God,  or  a  God 
 upon  Earth,  becaufe  as  God  Covers  the  Worlds 
 fo  did  our  Good  Egyptian  "throw  a  Veil  over  the 
 Defects  of  others,  which  tho'  it  is  True  he  cou'd 
 not  but  See  and  Hear  -,  it  was  however  in  fuch  a 
 fiaanner  as  if  at  the  fame  time  he  neither  faw  nor 
 heard  any  thing. 
 
 z6.  I  fhall  therefore  now  Clofe  this  Head  ei- 
 ther in  the  Words  of  a  certain  'Tribune  that  once 
 wasCrofEiig  the  Water  in  the  fame  VefTel  which 
 both  the  Macarii,  viz.  h  Beati  vos  eftis  qui  mun- 
 di/rii  :..  .  ::  To  whom  the  younger  Macarius 
 of  Alexr  lri&  made  this  fmart  Reply,  Nos  qui- 
 dem  milk.  :.:::rmus,vos  verb  illujit  mundus.  Or 
 at  leait.  in  the  Words  of  that  excellent  Moralifi 
 Dr.  Henry  More,  who  was  himfelf  the  very  Ma- 
 carius of  the  laft  Century  •,  Annon  multb  igituf 
 pr \-. /caret  .:!  dnrifitriaxi  quamvis  vivendi  rationem 
 inire,  Ve:ychique  fcrmc  aVxvxnv  denub  imitari, 
 quam  ex  Luxu  &  MolUtie  virtutis  rerumque  opti- 
 marum  fe^:':?n  extinguere,  fidiffimdmque  Virtutum 
 
 e  EA£'/cv  <z$s).  rS  'aCc*  Mxkx£/.&  ?£  usyx>.s  oti  ysyoie  x<c 
 hue,  l-ri  V-  -"     ©£o$   eV/y:-i35*     *r'  iodzrta  e'svv  o  Oi)$  cxe- 
 
 irx^co.  T  xotwjv'    yru,  yt/yavev  o'aQQxs  Mxkxq/.o^  g-xstx^mv  tx 
 fAser?--  -   u>;  ^Xl7TMv  r*  x   %*ttet  u$   jttJj  uKbuiv. 
 
 Apoph.  apiid  Prit.  2>-8,  2^9. 
 b  By/hi  Eccl.  Hilt 
 
 omni- 
 
$0  ~fhe    iNTRODUGTIONi 
 
 omnium  Cufiodem,  ipfam  tandem  animi  Fortitudi- 
 nem  {  Perdere  ? 
 
 27.  It  is  very  far  from  my  Thoughts  to  Infi- 
 nuate  any  abfolute  Preference,  in  the  Monaftk  to 
 the  Social  Life.  I  Grant  the  Monafteries  of 
 Egypt  fupplied  the  Primitive  Church  with  Bi- 
 fhops,  and  were  as  Serviceable  that  way,  as  our 
 Two  Famous  Unherfities  of  this  Nation  have 
 been  to  the  Church  of  England.  Nor  mall  I 
 fcruple  to  Add,  that  Thefe  have  done  as  much 
 Honour  to  the  XVI.  and  XVII.  (to  go  no 
 higher)  as  they  to  the  Fourth  and  Fifth  Cen- 
 turies. 
 
 28.  I  am  not  Afraid  to  Perfue  the  Compari- 
 fon,  and  Affirm,  that  (bating  the  Advantage  of 
 Miracles,  wrhich  in  thofe  early  Times  were  Un- 
 deniable) even  the  Bafils,  the  Gregorys,  and  the 
 Chryfoftomes,  &c.  were  Equall'd  (I  mean  no  Dis- 
 paragement to  thofe  truly  venerable  Names)  in 
 point  of  Virtue,  Piety,  and  Integrity,  by  the 
 Hammonds ,  the  Sanderfons,  the  Taylors,  the  B  eve- 
 ridges,  the  Kettlewels, .  the  Mores,  the  Modes,  the 
 Wilds,  the  Hookers,  the  Pococks,  the  Herberts, 
 the  Lightfoots,  the  Outrams,  the  Jackfons,  &c. 
 the  Fell's,  the  Ken's,  and  to  fpare  more  Modern 
 and  Surviving  Names,  by  Mr.  Dodwell,  Dr.  Grabe, 
 and  Archbifhop  Ujher. 
 
 29.  I  mould  not  forget  the  Notorious  Upright- 
 nefs,  Patience,  and  Mceknefs  of  Archbifhop  Juxon, 
 nor  yet  the  Victorious  Integrity,  and  even  the 
 Surprizing  Simplicity  of  the  Great  and  Good  Arch- 
 bifhop LAUD.  He  was  I  own  a  Defigning 
 Man-  But  his  Defigns  were  Noble  in  them- 
 felves,  and  Beneficial  to  Mankind,  Confin'd  prin- 
 cipally to  the  Church  and  Univerfities,  to  Learning 
 and  Religion:   To  Preferve Them  as  the  Great 
 
 \  Ench.  Eth.  Lib.  iii.  Cap.  f.  §.  iy. 
 
 i  Bulwarks 
 
The  Introduction.  8i 
 
 Bulwarks  again  ft  Atheifm,Infidelity,Fanaticifm  and 
 Popery i  and  confequently  to  Support  the  State  alfo. 
 
 30.  What  makes  me  Dwell  at  this  Time  fo 
 much  upon  his  Name,  is  nothing  more  than  a 
 piece  of  Gratitude  for  the  very  Manufcript  of 
 my  Author,  which  is  the  Great  Advantage  this 
 Edition  of  him  has  to  Boair.  of.  For  tho'  it  was 
 Given  by  the  Earl  of  Pembroke,  yet  was  it  Given 
 at  the  Initigation  of  this  Noble  Prelate,  as  I  mail 
 fhew  in  its  proper  place. 
 
 3 1 .  Having  thus  given  the  Reader  a  Specimen 
 of  the  principal  Objeclions  againit  our  Author, 
 which  either  have  been  made  already,  or  that 
 may  feem  moft  Obvious  at  leaft  to  be  made  by 
 others,  with  fuch  Anfwers  as  feem'd,  I  confers 
 to  my  felf,  to  Deferve  perhaps  a  Hearing  in  his 
 Favour,  I  lhall  now  leave  it  wholly  to  the  Read- 
 er's Candour  if  he  pleafes,  to  be  Eafie  in  his  Al- 
 lowances for  any  thing  elfe  that  he  may  meet 
 with  not  of  equal  Moment,  either  in  the  Author 
 or  the  Translator,  who  knows  himfelf  too  well 
 not  to  Plead  Guilty  beforehand  both  to  the  Com- 
 mon Failings  of  Humane  Nature,  and  perhaps  to 
 Uncommon  Overfights  arifing  from  Impatience  or 
 Heedleffnefs,  or  peculiar  Avocations.  All  he  wou'd 
 Urge  in  his  own  Favour  is  that  they  are  how- 
 ever Involuntary  and  not  Defigtid. 
 
 XII. 
 
 This  Author  has  had  Four  Editions  in  Greek. 
 and  Latin.  Firft  it  was  Publilh'd  by  Picas  in 
 8vo.  and  printed  by  Morelius.  Par.  iff 9.  Then 
 by  Palthenius  with  a  new  Translation  of  his  own 
 XL  Frankfort  1^94,  in  8vo.  again.  After  this  was 
 the  Paris  Edition  Reprinted  together  with  St. 
 Gregory  thaumaturges,  and  St.  Bafil  of  Sekuci  i 
 in  Folio,  Par.  162.2,.  But  the  Lair,  which  has 
 alfo  been  thought  the  moll:  Complete  and  Beau- 
 
 G  tiful 
 
82  The  Introduction. 
 
 tifiil  Edition  of  all  is  that  which  Dr.  Pritius 
 obliged  the  World  with  from  Lipfic,  i6p8,  1699. 
 containing  more  than  ever  was  Publifh'd  together 
 before,  both  thefe  Homilies  which  are  hereTran- 
 flated,  and  befides  them  his  Opufcula  which  were 
 fir  ft  Publifli'd  in  Quarto  by  PoJJinus  the  Jefuit^  in 
 his  Thefaurus  Afceticus  >  which  indeed,  as  they 
 take  up  the  greateft  room  in  that  Collection,  fo 
 were  they  thought  fo  exceeding  Valuable  by  the 
 Learned  Editor^  that  the  Publication  of  that  en- 
 tire Volume  was  purely  for  their  Sake,  as  he  has 
 particularly  taken  Care  to  Inform  the  Reader  in 
 his  Prokgo?nena. 
 
 2.  The  Latin  Editions  of  the  Homilies  in  the 
 Bibliotheca\  are  after  the  Verlion  of  Picus,  bating 
 one  or  two  very  fmall  things  in  the  Bibliotheca 
 Patrum  by  Combefis.  Of  the  other  Vcrfions  into 
 the  Modern  Languages,  the  German  is  the  only 
 one  I  have  ever  feen.  What  I  know  of  it  is,  that 
 the  Letter  is  very  Black,  and  that  I  underftand  it 
 not.  Here  and  there  I  could  guefs  fomething  at 
 the  Editor's  Meaning  in  the  Notes,  by  the  Scrip- 
 ture Texts  Alledg'd  in  Confirmation  of  our  Au- 
 thor's Doctrine.  By  them,  and  by  the  Prolegomena 
 which  a  Kind  Foreigner  Tranilated  for  my  Ufe 
 into  Latin  (for  which  I  here  own  myfelfOblig'd) 
 I  foon  perceiv'd,  that  my  own  Conjectures  were 
 Confirm'd  and  Supported  by  them,  with  which 
 I  was  fomething  pleas'd.  This  German  Verfjon 
 came  out  before  the  Greek  and  Latin  Edition  of 
 Dr.  Pritius^  whom  again  lalfo  own  my  felf  Ob- 
 lig'd  to  for  the  Advantage  I  have  made  of  his  Edi- 
 tion, as  appears  both  in  my  Notes  and.  in  this  Intro- 
 duction. The  Breaks  or  Paragraphs  in  Dr.  Pri- 
 tius exactly  Anfvver  to  thofe  of  the  German  Edi- 
 tion. He  thought  himfelf  Oblig'd  to  this  Con- 
 formity, which  I  have  not. 
 
 3.  As 
 
The  Introduction.  83 
 
 3.  As  to  the  Greek  Text,  that  of  the  very  firft 
 Edition  is  Abfolutcly  the  Belt.  But  next  to  thaq 
 that  of  Dr.  Pritius.  And  as  to  the  "tranjlations^ 
 that  of  Picas  is  to  me  beyond  the  reft.  Palthe- 
 niiis  is  more  Literal  and  Grammatical.  But  Picus^ 
 generally  fpeaking,  gives  us  the  Meanings  Senfc, 
 and  Mind  of  the  Author.  Dr.  Pritius  has  mend- 
 ed the  Verlion  of  P alt hem 'us  very  often  :  And 
 here  and  there,  tho'  but  Seldom,  P alt henius  feems 
 to  me  to  Excel  All. 
 
 4.  All  the  Latin  Translations  are  Sometimes 
 Falfe,  and  Sometimes  Defective,  wholly  leaving 
 out  what  ought  to  have  been  Tranflated :  Tho' 
 this  perhaps  may  be  the  Fault  of  the  Prefs,  rather 
 than  of  the  Tranflator. 
 
 f.  The  Punctuation  is  exacT:  in  No  Edition  that 
 I  know  of. 
 
 6.  Dr.  Pritius  complains,  that  he  had  No  Ma- 
 nufcript  to  Confult  and  Correcb  our  Author  by, 
 Poffibly  he  might  not  know  of  That  in  the  Li- 
 brary of  Dr.  Ifaac  FoJJius.  Or  if  he  did,  yet  pro- 
 bably he  might  not  Obtain  the  Favour  of  Per- 
 ufing  it.  For  my  own  part^  I  have  waited  above 
 thefe  two  Years  in  Expectation  of  fome  Colla- 
 tions from  it :  but  with  no  manner  of  Succefs, 
 However,  to  Return  to  Dr.  Pritius,  he  would 
 certainly  have  found  it  More  to  his  Advantage  to 
 have  Regarded  rather  the  Paris  Text  o£Morelius5 
 and  the  Verlion  by  Picus,  than  thofe  of  Palthe- 
 nius. 
 
 7  The  Beginning  of  the  Ttoirty-fevcnth  Ho- 
 mily, which  we  find  in  the  Folio  Edition,  is  want- 
 ing in  all  others.  The  Margin  indeed  of  this  Edi- 
 tion informs,  that  both  this  Beginning,  and  in- 
 deed the  whole  Homily,  is  taken  from  Marcus 
 Eremita,  and  is  to  be  met  with  in  the  Ribliotheca 
 Patrum  Gracorum,  Tom  i.  /».  871.  But  I  won- 
 der that  Dr.  Pritius^    when  designing  (o  Com- 
 
 G  2,  plet 
 
84  Tlje  Introduction. 
 
 plete  an  Edition  of  our  Author's  Works,  fhould 
 either  not  give  us  the  fame,  nor  any  Reafon  why 
 he  omitted  it. 
 
 8.  As  to  that  Reafon  which  they  give,  who 
 Advertize  and  k  Recommend  the  Edition  of  Dr. 
 Pritius,  why  he  made  ufe  only  of  Palthenius^  viz. 
 That  he  might  JJkvj  his  Happy  Talent  at  Criticifm, 
 Conjectures  and  Emendations,  it  is  very  far  from 
 Deferring  the  Excufe  of  his  Readers,  becaufe  in 
 feveral  places  the  very  Text  of  Picus  could  have 
 Aflifted  him  almofl  as  well  as  a  Manufcript. 
 
 p.  But  I  mull:  not  part  with  Dr.  Pritius  fo. 
 I  fhould  not  Forgive  my  felf,  mould  I  omit  to 
 Do  what  I  think  a  NeceiTary  Piece  of  Juftice  to 
 him  as  a  Critic.  His  Ingenuity  has  by  others  al- 
 ready been  Acknowledged.  But  what  I  chufe  to 
 Obferve  in  him  at  prefent  is,  that  Candour  and 
 Good  Nature  which  he  difcovers  in  the  very  Mo- 
 ments of  Cenfure.  He  Corrects  what  is  amifs  with- 
 out Infolence  or  Oftentation,  nay  in  Silence :  And 
 it  is  a  Pleafure  to  him  not  to  Carp,  but  to  Com- 
 mend. As  if  what  is  laid  down  by  the  Polite  Ge- 
 nius of  our  Age  and  Nation  for  the  Standard  of 
 True  Criticifm  was  uppermolt  in  his  Thoughts, 
 viz. 
 
 1  Nor  in  the  Critic  let  the  Man  be  Loft  ! 
 Good  Nature,  and  Good  Senfe  rnuft  ever  join. 
 To  Err  is  Humane ,  to  Forgive  Divine. 
 
 And  again, 
 
 In  All  you  Speaks  let  Truth  and  Candour Jhine. 
 
 For  my  own  part,  fo  far  as  my  Small  Share  of 
 Obfervation  will  allow  me  to  judge,  I  think  I 
 can  be  Pofitive  that  for  want  of  this  Genteel,  I 
 
 k  SzzAcia  Lip/iaca,    1698,  1699. 
 1  Mr.  Pope's  EiTay  on  Criticifm. 
 
 mould 
 
The  Introduction.  8y 
 
 fl  fmfti  in  recppcr,  many  a  Noble  Criti- 
 
 !  has  been  Loit. 
 
 XIII. 
 
 As  to  tl  -  .it  Englijli  Edition,    in  order  to 
 
 lomplete  as  I  could,  I  have  fir  it  Col- 
 lated the  Greek  and  Latin  Editions  hitherto  ex- 
 tant. 
 
 2.  B  elides  thefe,  have  I  Collated  withal  a 
 Greek  Manufcript  of  our  Author's  Homilies  in  the 
 Bodleian  Library.  This  Manufcript  was  Given  to 
 the  Univerfity  of  Oxford  hy  the  late  f  hancellor, 
 William  Earl  of  m  Pembroke^  at  the  Instigation  of 
 that  Eminent  Zealot  for  True  Religion  and  Sound 
 Learning,  Archbifhop  n  Laud.  That  Noble  Earl 
 Purchas'd  it  with  the  other  Manufcripts  of  that 
 Collection  from  Venice,  out  of  the  Library  of  the 
 Famous  Baroccius,  who  himfelf  had  it  firit  out  of 
 the  Eaft. 
 
 3.  This  Baroccian  Manufcript  of  our  Author 
 is,  for  ought  I  can  learn  to  the  contrary,  the  only 
 one  in  the  Kingdom.  There  is,  I  think,  no  Ma- 
 nufcript of  him  at  Vienna.  In  the  °  Vatican 
 probably  there  may  be  fome  Parchment  Manu- 
 fcript of  him.  There  is  indeed  a  Manufcript  of 
 the  Homilies  at  Venice  in  the  Library  of  p  Juftini- 
 an,  now  in  private  Hands,  as  we  are  Informed  by 
 Monfieur  p  Montfaulcon,  tho'  this  not  Antient. 
 
 4.  As  to  the  Age  of  our  Baroccian  Manufcript, 
 Dr.  Grabe,  as  well  as  I  remember,  reckon'd  it  to 
 
 be  not  much  above  200  Years  Old.  **  And  the  Cha-   in ,  ( 
 racier  appears  to  be  much  the  fame  with  that  of 
 the  Thirteenth  and  Fourteenth  4  Centuries. 
 
 m  See  the  Preface  to  the  Catalogus  Libb.  MSS.  in  Anglia. 
 
 n  See  his  Diary,  p.  44.  Jan.zG,   1628. 
 
 0  See  VoJJii Edit.  Rom.  Epbrtmt  Syri,  p.  241.  Schol. 
 
 p  r     .  .  D'mrium  Itahcum,   p.  434. 
 
 q  Montmulc.  Palaeogxaphia  Gr»caa  Lib.  iv.  Cap.  S5  0. 
 
 g  3  r .  If 
 
$6  The  Introduction. 
 
 f.  If  Picus  has  Printed  his  firrt  Edition  of  the 
 Homilies  exactly  according  to  the  Manufcripts  in 
 the  French  King's  Library,  N°.  220,   1682:   then 
 this  Baroccian  Manufcript  is  without  ali  queftion 
 beyond  them  Both.     For  tho'  the  Edition  of  Pi- 
 cus by  Morelius  comes  nearer!  to  the  Baroccian 
 Manufcript  of  any,    yet  does  it  evidently  want 
 feveral  Advantages  which  this  affords.    The  Text 
 of  the  Manufcript  here  is  much  more  Correct 
 than  even  that  of  Picus  by  Morelius.    And  more- 
 over, this  Manufcript  gives  us  very  near  Two  Hun- 
 dred Material  Emendations.      Several  Chafms  are 
 here  FilFd  up.     But  what  is  Remarkable  to  Sur- 
 prize is,  that  Two  Homilies,  viz.  the  'Thirteenth 
 and  Fourteenth,  which  before  were  Confus'd,  In- 
 coherent, and  even  downright  Nonfcnfe,   are  by 
 this  Manufcript  Reftor'd  and  Made  Eafie.     The 
 Fiftieth  Homily  is  Enlarg'd  by  about  a  Page  or 
 two  in  Octavo.      And  after  all,  there  follow  at 
 the  End  of  the  Fifty  Homilies  Seven  New  Plomi- 
 lies,  never  yet  Printed  in  any  Language,  nor  ever 
 Heard  of  elfewhere  either  in  Print  or  Manufcript. 
 They  have  been  thought  Genuine.     And  once,  I 
 own,  I  was  thinking  to  Tranflate  them.      But 
 with  the  Advice  of  better  Judges,  I  have  as  yet 
 Forborn  it.     It  feems  to  them  Improper  to  Pub- 
 lilh  any  Translation  of  a  Greek  Writer  which  has 
 never  feen  the  Light  in  the  OriginalTcxt.     And 
 to  Publifh  the  Greek  Text  in  this  Edition,  would 
 Swell  the  Book,  and  Enlarge  the  Price,  which  to 
 the  Unlearned  Reader  might  feem  atleafk  anUn- 
 pecefTary  Tax   and  Burthen,    even  in  Times   of 
 Peace.      I  could  wifh  with  all  my  Heart,  that 
 Dr.  Pritius  would  oblige  the  World  with  the 
 Greek  Text  (from  the Tranfcript  of  3em  which 
 was  fent  him  by  the  Worthy  Dr.  Hud/on  fome 
 Years  ago)  with  a  Vcrflon  of  his  own  -y    or  ra- 
 ther, that  l\e  would  Publifh  a  New  Edition  of  All 
 
 the 
 
The  Introduction.  87 
 
 the  Works  of  Macarius  in  Greek  and  Latin^  with 
 thefe  Seven  New  Homilies  -,  and  that  he  would 
 Print  the  Greek  Text  as  large  as  that  of  Morelius, 
 and  upon  better  Paper,  than  even  his  own  Beau- 
 tiful Edition.     Tho'  this  by  the  way. 
 
 6.  Neither  in  the  Baroccian  Maniifcript,  nor 
 in  the  fir  ft  Paris  Edition,  have  we  any  Contents  -, 
 unlefs  indeed  we  except  the  Forty-feventn  Homi- 
 ly, which  is  Infcrib'd  tSpj  t  -urctKau&v.  Palthe- 
 nius  is  the  Firft  Edition  that  has  'em,  tho'  whence 
 I  am  yet  to  Learn. 
 
 7.  In  this  Englijh  Translation,  I  have  generally 
 follow'd  the  Baroccian  Manufcript,  and  the  firft 
 Paris  Edition  for  my  Text ;  and  taken  what  elfe 
 I  thought  Beft  in  each  of  the  other  Editions.  I 
 have  neither  wholly  Overlook'd  the  Verfions  of 
 Picus,  or  Palthenius,  or  Dr.  Pritius's  Emendation 
 of  it  3  nor  even  of  Mr.  Ludolph,  in  the  Fragments 
 which  he  too  has  left  behind  him.  But  neither 
 have  I  fcrupuloufly  Regarded  any  one  of  them. 
 There  is  not  One  that  is  Equally  Good  and  Exact 
 throughout.  And  I  am  too  Senfible  of  my  own 
 Infirmities  to  Bear  hard  upon  anyone  of  them. 
 
 8.  I  have  not  Willingly  Miftaken  my  Author, 
 or  left  out  one  Angle  Difficulty  that  feem'd  to 
 want  an  Explanation.  Where  I  can  make  No- 
 thing of  him,  I  think  it  no  Disparagement  to 
 own  it.  It  has  been  my  Endeavour,  that  this 
 Englijh  Translation  mould  be  Faithful,  Plain, 
 Eafy  and  Short;  And  rather  Literal  (as  I  have 
 very  often  been  defir'd  to  be)  than  Paraphraftical. 
 The  Liberties  taken  by  Mr.  Ludolph  in  his  Frag- 
 ments, and  by  Dr.  Stanhope  in  his  Tranflation  of 
 Thomas  a  Kempis,  were  by  no  means  Allow'd  me. 
 And  if  I  have  Run  into  the  other  Extreme,  the 
 Beft  Apology  that  will  Befriend  me  is  that  Ve- 
 nerable one,  Human  urn  eft  Err  arc.  But  if  in  fomc 
 particular  Paflagcs,    the  Author's  Senfe  Sounds 
 
 G  4  <  any 
 
88  The  Introduction. 
 
 any  thing  Uncouth  -,  my  Apology  then,  I  think, 
 mud  bem  the  Words  of  my  Author  himfclf  upon 
 another  r  Occafion,  viz.  It  is  Neceffary  perhaps 
 for  the  'Truth  it  felf  to  undergo  the  Crofs^  that  it 
 may  be  Fruitful. 
 
 p.  Perfons  that  undertake  any  thing  of  this 
 kind,  little  think  beforehand  what  Difficulties. 
 and  Discouragements  they  muft  expect  to  Encoun- 
 ter. It  was  not  without  fome  Pleafure,  that  I 
 Obferv'd  not  many  Years  fince,  that  a  very { Great 
 Man  complains  upon  much  the  fame  Occafion 
 with  my  felf,  that  it  is  Hard  with  the  Help  of  the 
 Beft  Copies  to  Hit  the  True  Meaning  of  an  Author 
 that  wrote  fo  long  ago^  and  that  the  Copies  we  have 
 are  AllDefeciive.  For  I  mull:  own,  I  never  once 
 expected  the  Tenth  Part  of  the  Trouble,  which 
 to  my  Great  Surprize  I  really  found  in  this  Work, 
 and  which  Dr.  Grabe  indeed  at  fir  ft  told  me  I 
 fhould  meet  with.  Had  I  been  Senfible  of  it  my 
 felf,  I  doubt  I  fhould  hardly  ever  have  Submitted 
 to  the  Performance. 
 
 10.  Befides  the  Tranflation,  have  I  added  Ex- 
 planatory References,  from  Scripture,  Both  thofe 
 that  directly  and  immediately  Confirm  my  Au-> 
 thcr's  Doctrine  and  Manner  of  Exprefiion,  and 
 fuch  withal  as  he  alfo  feem'd,  to  the  Beft  of  my 
 Apprehenfion,  to  have  had  in  his  Eye,  whether 
 fo  directly  to  the  Point  or  not.  And  befides  thefe 
 have  I  added  other  Notes,  both  Critical  and  Ex* 
 placatory j  as  I  thought  Occafion  might  Require  5 
 which  it  had  been  very  Eafie  to  Increafe  both  the 
 Number  and  Dimenfions  of,  but  that  I  was  un- 
 willing to  Swell  the  Book. 
 
 r  Hom.  xv. 
 
 {  The  prefent  Archbifhop  of  Canterbury,  in  his  Preliminary 
 Diflertation,  to  his  iaft  Edition  of  the  Apoflolical  Fathers,  Ch.  j  z, 
 
 j  1.  The 
 
The  Introduction.  89 
 
 1 1 .  The  Length  of  our  Author's  Periods  have  I 
 very  often  Broke,  for  the  Reader's  Eufe  and  my 
 own.  And  Rich  various  Readings  in  the  Manu- 
 fcript  as  no  way  contribute  towards  Clearing  up 
 the  Author,  have  I  generally  wav'd.  For  what-  * 
 ever  place  they  might  have  in  a  Greek  Edition,  in 
 an  Englijlj  Veriion  they  mult  be  Impertinent. 
 
 12.  I  have  endeavour'd,  in  lhort,  upon  the 
 Whole  to  Behave  my  felf  like  a  True  Friend  to 
 my  Author  >  to  Reprefent  him  Fairly  and  to  the 
 beft  Advantage  -,  to  Vindicate  him  where  I  thought 
 there  was  room  for  it :  To  fpeak  out  all  at  once, 
 I  have  Treated  him  with  the  Civility  that  is  Due 
 to  a  Stranger,  and  I  hope  Kept  up  that  Refpect 
 throughout,  which  I  confefs  I  take  to  be  ever 
 as  Due  to  a  Primitive  Father  of  the  Church,  not- 
 with Handing  any  leffer  Deficiencies,  if  any  can 
 be  found,  which  are  properly  his  own. 
 
 1  3 .  My  Sole  Aim  has  been  to  Serve  the  Public, 
 and  the  Interefts  of  God's  Church.  If  I  have 
 Fail'd  in  my  Defign,  my  Intention  at  leaft  may,  I 
 hope,  be  Accepted  with  fome  Degree  of  Favour. 
 But  if  what  is  here  Done,  meets  with  Succefs, 
 the  whole  Benefit  of  it  muff,  be  Afcrib'd,  next 
 under  Providence,  to  fome  Worthy  Gentlemen, 
 both  Foreigners  and  Natives,  that  haveUrg'd  me 
 to  Perfue  the  Defign,  and  more  particularly  to  a 
 Worthy  Layman,  who  would  never  let  me  Reft 
 till  I  had  Finilh'd  it,  and  afterwards  Review 'd  it. 
 
 XIV. 
 
 I  mall  now  ufe  no  farther  Argument  or  Mo- 
 tive with  the  Reader  toPerufe  what  is  herePub- 
 lim'd,  than  thofe  Appofite  Words  of  my  Author 
 himfelf,  when  t  explaining  (in  his  Ufual  and  Fa- 
 
 'srocvlofr,  [ttlechocpveivei  f  4bWf'a$j  &c*  Apophthcg.  apud  Pritium, 
 
 miliar 
 
po  The  Introduction. 
 
 miliar  way  of  Illuftration)  the  Benefit  of  Conver- 
 fing  with  the  Fathers,  viz.  As  he  that  goes  into  a 
 Shop)  where  are  Ointments  and  Perfumes,  and  takes 
 a  few  'Turns  in  it,  thoy  he  neither  Buys  nor  Taftes 
 of  any  thing,  yet  does  he  Enjoy  the  Smell,  and  is 
 Perfum'd  thereby :  Even  fo  he  that  Converfes  with 
 the  Old  Fathers,  derives  a  Salutary  Infetlion  from 
 them.  They  fhew  him  True  Humility  -y  and  both 
 their  Difcourfes  and  Examples  are  of  Service,  even 
 as  a  Wall  and  Fence  againft  the  Incurfions  of  De- 
 mons. 
 
 2.  What  Grounds  our  Author  had  for  faying 
 This,  I  cannot  tell.  But  I  entirely  Acquiefce  in 
 it,  as  mod  Agreeable  to  the  nicefl  Scrutiny  I  have 
 ever  been  Able  to  make  into  Antiquity.  But  as 
 to  our  Author  himfelf,  fure  I  am  that  thofe  Two 
 or  Three  Friends  who  were  fo  Kind  as  to  Affift 
 me  in  CollflEring  both  the  Bodleian  Manufcript 
 and  the  Printed  Editions  ( for  which  I  here  Re- 
 turn them  my  Thanks)  have  every  one  of  them 
 at  times  exprefs'd  themfelves  exceedingly  in  his 
 Favour,  as  Really  Affe&ed  with  that  Serious  and 
 Sober  View  of  Genuine  Piety  which  runs  thro' 
 all  his  Writings.  And  yet  they  were  Perfons  very 
 far  from  Bigotry,  Such  as  had  no  great  Fondneis 
 either  for  Obfcurity,  Myfieries,  or  Allegories,  for 
 any  thing  Over- Spiritual,  or  even  for  the  Fathers, 
 more  than  needs  muft.  Another  Friend  has 
 own'd  himfelf  perfectly  Reconcil'd  to  my  Au- 
 thor, uponPerufing  the  Impartial  Account  given 
 of  him  in  this  Introduction. 
 
 3.  And  if  what  I  have  met  with  already  in 
 this  unexpected  manner  that  promifes  Succefs, 
 will  allow  me  farther  in  it,  I  am  willing  to  Hope, 
 that  not  only  among  the  Common  People  (upon 
 whom  I  have  frequently  been  Aflur'd  by  Gcntle- 
 
 V      men  that  know  the  World  Ten  times  Better 
 •X    than  ever  I  could  yet,  or  perhaps  ever  ihall)  but. 
 
 among 
 
The  Introduction.  91: 
 
 among  thofe  alio  of  an  Higher  Sphere,  Perfons 
 of  fortune^  of  a  Polite  Genius  and  Genteel  Tafte, 
 wh  1  hod  Nature  enough  to  Keep  under 
 
 the  Impatience  and  Fire  of  Youth  ;  and  Ingenuity 
 and  Generofity  fufficient  to  Difcover  what  is  Re- 
 i*ue  and  Importance  to  them  thro*  All  the 
 :ges  oi  Prejudice  and  Want 
 of  0  n  .mint.  To  fuch  as  thefe  X  Would  do  my 
 the  Favpur  to  recommend  that  Divinely 
 Courteous  and  Humane  Vdvice  of  the  Apoftle, 
 Be  not  Forgetful  to  F  rrtain  Strangers  ;  ef pcci-  Hcb.  xiiL  ^ 
 felly  corifidering  withal',  that  Surprizing  and  En-  2* 
 j  ig  Reafon  for  cue  Practice,  For  Hhereby  fome 
 have  entertained  Angels  unajvares.  That  my  Au- 
 thor is  Celebrated  in  the  Me 'no logies  of  the  Greek 
 Church,  as  an  Angel  in  the  Body  has  already  been 
 Obferv'd.  And  whether  the  Good  Influence  of 
 what  he  has  Left  in  Writing  may  not  Equal  that 
 of  ^Guardian  Angel,  let  Experience  fliew. 
 
 4.  I  prefcribe  nothing  to  the  Reader  towards 
 his  Reaping  Benefit  from  my  Author.  Let  him 
 take  what  Liberties  he  pleafes.  Contempt  and  /// 
 Manners  I  own  I  do  except,  as  always  out  of  the 
 Character.  If  he  has  no  mind  to  Perufe  him,  he 
 may  let  it  Alone.  There  is  no  Harm  Done  to 
 any  but  himfelf.  But  if  he  is  in  Earned,  and  a 
 True  Virtuofo  indeed,  his  very  Curiofity  may  En- 
 gage him  to  Give  this  Old  Father  fome  Pcrufal. 
 And  poflibly  the  very  Converting  with  him  (for 
 tho*  Dead,  he  yet  fpeaketh )  may  Warp  him  into  a 
 Good  Efteem  and  Liking  of  him  as  a  Valuable 
 Friend  at  lead,  that  Relents  Nothing,  is  Never 
 Peeviih,  but  will  Gladly  wait  any  time  to  Do 
 thofe  Good  Offices,  which  Living  and  Dead  were 
 ever  his  whole  and  Sole  Employment. 
 
 f .  Were  I  to  Illuiirate  now  after  our  Author's 
 Plain  and  Simple  Way,  the  Upfhot  of  the  Whole 
 ^vhich  is  here  ofrer'd  in  Great  Sincerity,  it  fhould 
 
 be 
 
9z 
 
 The  Introduction. 
 
 be  to  this  Effect.  As  he  who  takes  his  Horfe 
 and  Rides  Abroad,  never  matters  the  Water  or 
 Dirt,  nor  yet  the  Stony  Ways  he  now  and  then 
 may  meet  with,  provided  his  Ride  at  laft  will 
 bring  him  to  a  good  Air,  an  Open  Country,  Plea- 
 fant  Profpects,  Fine  Palaces,  and  Carpet  Ground  : 
 So  he  whole  Aim  is  Health,  Exercile,  and  Plea- 
 fure  both  to  Mind  and  Body,  will  never  be  Of- 
 fended with  his  Director,  becaufe  there  may  be 
 but  little  Ornament  or  Fafcination  in  the  Manner 
 his  Inftructions  are  Deliver' d  with.  The  Advan- 
 tage he  is  fure  to  Reap  at  laft  being  more  than 
 Equal  to  his  Utmoft  Expectations.  Nor  is  there 
 any  Danger  of  a  Difappointment,  but  on  the  Safe3 
 the  Happy,  and  Obliging  Side. 
 
 THE 
 
n 
 
 THE 
 
 Spiritual  Homilies 
 
 Of  our  Holy  Father 
 
 M  A  C  A  R  I  U  S, 
 
 THE 
 
 EGYPTIAN, 
 
 Full  of  very  Profitable  Inftru&ions  concerning 
 that  Verfeftion  which  is  Expe&ed  from 
 Christians,  and  which  they  ought 
 to  Endeavour  after. 
 
 Homily    L 
 
 An  Allegorical  Explication  of  the  Vijion 
 
 defer ib'd  in  the  Trophet*  Ezekiel.  achap.i, 
 
 andx. 
 
 HE  [  *  Blejfed']  Prophet  Ezekiel  hav- 
 ing feen  a  Villon  from b  God  and  Full  bChap.i.i. 
 or  Glory,  made  a  Relation  of  it,  and 
 committed  it  to  Writing,  a  Vifion 
 full  of  Myfteries  furpalTing  Utterance. 
 For  he  faw  in  a  Plain  the  Chariot  of  the  Cheru- 
 bims,  Four  fpiritual  living  Creatures :  c  Each  of 
 
 *  The  MS.  inferts  luxxcces&. 
 
 which 
 
 cChap.  i. 
 10. 
 x.  14. 
 
94  T%e  Spiritual  Homilies 
 
 which  had  Four  diflinct  Faces :  one  the  Face  o£ 
 a  Lion,  another  that  of  an  Eagle,   the   third  an 
 Oxe's  Face,  and  the  laft  the  Face  of  a  Man.  To 
 dChap.i.  6.  every  Face  there  were  d  Wings,  fo  that  there  were 
 ##  no  hinder  Parts   to   any  of  them,    nor  any 
 cChap.  x.  thing  Behind  at  all.  Their  -f  e  Backs  were  Full  of 
 I2-  Eyes,  and  their  Bellies  in  like  manner  were  thick 
 
 fet  with  Eyes :  Neither  was  there  any  one  Part 
 fChap.x.  about  them  at  all  Free  from  f  Eyes.  There  were 
 I2-  alfos  Wheels  to  every  Face,  a  *  Wheel  within  a 
 
 fc'i/'and  Wheel  And  the  h  Spirit  was  in  the  Wheels.  And 
 Chap.  i.  he  &w  as  it  were  the  i  Likenefs  of  a  Man,  and 
 20,  11.  under  his  Feet  as  it  were  a  Work  of  Sapphire. 
 1  CnaP-  *-  And  the  Chariot  bore  the  Cherubims,  and  the 
 i6*  living  Creatures  the  Lord  that  fat  upon  them. 
 
 R  Chap.  i.  Whitherfoever  they  wou'd  go,  it  was  k  flraight 
 I2-  Forward.     And  he  faw  under  each  Cherub  -f  as 
 
 'Chap,  i.  it  were  the1  Hand  of  a  Man  Supporting  and  Car- 
 rying. 
 
 8. 
 
 **  The  Manufeript  reads  d<,  uv  eivcu  vreyi  rtv)   %  cTrlS-tcc. 
 
 f  It  may  feem  Odd  at  firfl:  View  that  this  Author  fhou'd 
 lay  it  down  that  there  were  No  binder  Parts,  and  in  the  very 
 next  Words  mention  their  Backs.  But  it  is  to  be  confider'd, 
 that  t*  varcc  in  the  Greek  (for  which  the  Manufeript  reads  with 
 theLXX.  oi  vtoToi)  is  rendred  by  the  Vulgar  Latin,  not  as  it  is 
 in  our  Englijlj  Bibles  Backs,  but  Necks.  The  Hebrew  Word  SI 
 fignifies  that  part  of  a  Thing  which  is  eminent  or  uppermofl. 
 Belides  this  fame  Word  which  Ez,ek.  x.  2.  Our  Englijlj  Verfion 
 renders  Backs,  it  alio  renders  by  Rings,  Chap.  i.  18.  meaning 
 the  Rings  or  Rounds  of  the  Wheels.  Add  to  this  that  St.Jofoi 
 ipeaking  of  the  fame  Viiion,  as  he  faw  it  about  700  Years 
 after,  firft  affirms  that  the  living  Creatures  (as  &»  there 
 f  ou'd  be  rendred  and  not  Beafts)  were  Full  of  Eyes  indeed 
 Before  and  Behind,  Rev.  iv.  6.  e/u.7ro^S-ev  t£  oitu&ei  Buti>.  8. 
 he  Explains  himfelf  by  faying  again  that  they  were  Full  of 
 Eyes  y.vy,Xo6ev  *£  Hcra6et.  i.  e.  Round  about  and  within.  So  too 
 the  Vulvar  Latin  again,  viz..  Et  in  circuitu  &  intm  plena  funt  oculis. 
 
 *  In  all  the  printed  Copies  the  Words  are  t£«?  dc,  cv  ro^xv* 
 which  I  can't  reconcile  to  Senfe  or  Truth.  The  Manufeript 
 reads  with  mor*.-  Exactnefs  as  it  is  in  Ezekielr^^o^  cv  ro^x,ct>. 
 
 t  The  Manufeript  not  rm,  but  t£  xtgufieit*. 
 
 And 
 I 
 
a/MaCarius  the  Egyptian.         py 
 
 And  This  that  the  Prophet  faw  in  a  *  Real 
 Subfiftence  was  True  and  Certain.  But  the  thing 
 it  Signified,  or  Shadow'd  forth  before-hand,  was 
 fomething  different,  a  Matter  Myfterious  and  Di- 
 vine, that  very  Myftery  which  had  in  a  true 
 Scnfe  been  Hid  from  \_\Jges  and^  Generations, 
 but  was  made  Manifeft  at  the  Appearing  of 
 Chrift.  For  the  Myflery  which  he  faw  was 
 that  of  the  Humane  Soul  as  She  is  hereafter  to 
 Receive  her  Lord,  and  become  her  fclf  the  very 
 Throne  of  his  Glory.  For  the  Soul  that  is 
 thought  worthy  to  Partake  of  the  Spirit  of  his 
 Light,  and  is  Irradiated  by  the  Beauty  of  his  In- 
 effable Glory  (He  having  by  that  Spirit  Prepar'd 
 her  for  his  own  Seat  and  Habitation)  becomes 
 All  Light,  All  Face,  and  All  Eye :  neither  is  there 
 any  one  Part  in  her,  but  what  is  Full  of  thefe  fpi- 
 ritual  Eyes  of  Light.  That  is,  there  is  no  Part 
 in  herDarkned:  But  She  is  All  entirely  wrought 
 into  Light  and  Spirit,  and  is  all  over  Full  of 
 Eyes,  having  no  hinder  Part,  or  any  thing  Be- 
 hind 5  but  appears  to  be  altogether  Face,  by  rea- 
 fon  of  the  Inexpreflible  Beauty  of  the  Glory  of 
 the  Light  of  Chrilr.  that  Riaes  and  Sits  upon 
 her. 
 
 *  The  printed  Copies  read  c*  vktxth  in  anEcjia/ie:  But  the 
 Manufcript  09  -^n^ikcrc-t  which  may  either  allude  to  the  Apoftle's 
 Definition  of  Faith,  Heb.  xi.  i .  as  it  is  the  Sub/lance  of  Things 
 not  feen  by  the  outward  Eye  3  or  elfe  it  may  fignifie  the  Reality 
 of  the  Outward  Object.  For  if  we  Compare  this  i.  and  x. 
 Chapter  of  Ezekiel  with  other  parallel  Places,  zsTfai.vi.  Rev.  iv. 
 Ff.  civ.  1 — 7.  Col.  i.  16,  &c.  with  the  Jemjl)  Standards  and 
 Encampments,  and  with  the  other  Typical  Adumbrations  un- 
 der the  Law  both  in  the  Tabernacle  and  Temple,  and  Remem- 
 ber that  every  thing  There  was  made  according  to  the  Heaven- 
 ly  Patterns,  we  may  conclude  Thefe  to  be  the  Very  Archetypes 
 themfelves. 
 
 t  TheJVlanufcript  inferts  t«v  ouwtm  £  *Vo— — 
 
 And 
 
q<$  The  Spiritual  Ho  miles 
 
 And  as  the  Sun  is  altogether  of  one  Likenefs, 
 without  any  hinder  Part  or  Defect,  but  is  All 
 throughout  Bedeck'd  with  Light,  without  the 
 leaft  Variety  of  Parts  >  or  even  as  Fire  it  felf, 
 the  Light,  I  mean  of  the  Fire,  is  all  over  of  an 
 exact  Likenefs  with  it  felf,  and  admits  of  No  Dis- 
 tinction of  Firlt  or  Laft,  of  Greater  or  Lefs :  So 
 even  the  Soul  that  is  throughly  Illuminated  by 
 the  inexpreflible  Beauty  of  the  Glory  of  the 
 Light  of  the  Face  of  Chrifl,  and  partakes  of 
 the  Holy  Spirit  in  Perfection,  and  is  thought 
 worthy  to  become  the  Manfion  and  Throne  of 
 God,  becomes  All  Eye,  All  Light,  and  All  Face, 
 and  All  Glory,  and  All  Spirit,  Chrifl:  himfelf 
 who  Governs  and  Drives,  and  Carries  and  Sup- 
 ports her,  thus  Preparing  her,  and  thus  Gracing 
 and  Adorning  her  with  the  fpiritual  Beauty.  For 
 "Ezek.  I  the  Hand,  faith  m  the  Text,  of  a  Man  was  un- 
 8-  der  the  Cherub :  Becaufe  He  it  is  that  Rideth  in 
 
 — xt  8.    j^  anc|  £)irec~h  her  Way. 
 
 But  thefe  Four  living  Creatures  that  drew  the 
 Chariot  Reprefented  in  Type  the  Ruling  Powers 
 of  the  Soul.  For  as  the  Eagle  Reigns  over  the 
 Birds,  and  the  Lion  over  the  Beads  of  the  Field, 
 the  Oxe  over  the  tame  Kind,  and  Man  over  the 
 Creatures  in  general :  Thus  alfo  are  the  Superior 
 Rational  Powers  of  the  Soul  \  I  mean  the  Will, 
 the  Confcience,  the  Mind,  and  the  Love-Facul- 
 ty. For  by  thefe  the  Chariot  of  the  Soul  is  Go- 
 Vern'd,  and  upon  thefe  does  God  Reft. 
 
 But  another  way,  it  is  Applied  to  the  Church 
 of  the  Saints  in  Heaven.     And  as  it  is  there  faid 
 nEzek.  i.   that  the  living  Creatures  were  exceeding  nHigh, 
 18.  full  of  EyeS)  and  that  it  was  impofhble  for  any 
 
 one  to  Comprehend  the  Number  of  the  Eyes, 
 or  the  Height,  becaufe  the  Knowledge  of  thefe 
 Particulars  was  not  Given  j  and  as  to  Behold 
 and  Wonder  at  the  Stars  in  Heaven  was  Given 
 
 to 
 
a/Macarius  the  Egyptian.        97 
 
 to  all  Men,  but  to  Know  or  *  Comprehend  the 
 Number  of  them  was  not  Given ;  And  to  Enjoy 
 indeed  the  Products  of  the  Earth  was  Given  to  Alt 
 but  to  Know  their  Number  is  not  practicable 
 by  any :  So  may  I  affirm  too  of  the  Church  of 
 the  Saints  in  Heaven,  that  to  Enter  in  and  En- 
 joy it  is  Granted  to  All  that  will  but  ftrive  y  But 
 to  Know  and  Comprehend  the  Exact  Number 
 there,  is  Referv'd  for  God  Alone. 
 
 The  Rider  therefore  is  Carried  about  in  this 
 Chariot  and  Throne  of  living  Creatures  that  are 
 All  Eye,  or  in  other  words,  by  eveiy  particular 
 Soul  that  is  once  become  his  Throne  or  Seat, 
 and  is  perfect  Eye  and  Light,  he  having  Plac'd 
 himfelf  thereon,  and  Governing  it  with  the  Reins 
 of  the  Spirit,  and  Directing  her  in  the  Way,  as  He 
 fees  Bell.  For  as  the  fpiritual  living  Creatures 
 went  not  whither  they  were  willing  of  them- 
 felves,  but  at  the  Difcretion  and  Pleafure  6f  Hint 
 that  Sat  upon  them,  and  Directed  the  Way: 
 Thus  alfo  in  the  Cafe  before  us  does  the  fame 
 Perfon  Hold  the  Reins,  Drive  and  Conduct  the 
 Soul  by  his  Spirit.  Thus  do  they  even  take 
 their  Courfe  in  Heaven,  not  when  they  pleafe, 
 or  as  they  are  inclined  themfelves.  And  when 
 this  Body  is  thrown  off,  He  ftill  Manages  the 
 Reins,  and  Orders  every  Motion  of  the  Soul  in 
 the  Heavens,  inWifdom.  And  again  whenever 
 He  pleafeth,  He  cometh  into  the  Body,  and  into 
 the  Thoughts  of  the  Heart  y  and  when  He  pleafes, 
 into  the  Ends  of  the  Earth,  and  difcovers  to  her 
 Mylteries  without  a  Vail.  O  the  Noble,  and 
 Good,  and  Only  True  Charioteer !  But  thus  too 
 fhall  our  very  Bodies   alfo  be  Honour'd  in  the 
 
 *  The  MS.  inferts  tj  'j  ytwxnv  r  u&Qyjyi  $  x,ct}ciXcc*H9 
 ton  idoS-iiy  f£  rm  $  yr,<;  (fivlav  t»  fyj  *i&nXcw&<t  id o fry  -KeiT!* 
 
 H  Refur-. 
 
j>8  The  Spiritual  Homilies 
 
 Refurre&ion,  the  Soul  being  thus  Glorified,  and 
 mixing  with  the  Spirit  in  this  prefent  Life. 
 
 But  that  the  Souls  of  the  Righteous  become 
 an  Heavenly  Light,  the  Lord  himfelf  Exprefly 
 °  Matth.  v.  told  his  Apoftles  in  °  thofe  Words,  Ye  are  the  Light 
 *4-  of  the  World.     For  after  He  had  firft  wrought 
 
 PEphef.v.  them  into  P  Light,  He  ordain'd  that  the  World 
 8-  fhould  be  Enlightned  by  them.     Neither  do  Men 
 
 *  Matth.  v.  light  a  Candle,  faith  <i  he,  and  put  it  under  a  Bufhel, 
 '/>  1 6-    but  on  a  Candle  flick,  and  it  giveth  Light  to  All 
 that  are  in  the  Houfe.     Let  your  Light  fo  Shine  be- 
 fore Men,  that  is,  Hide  not  the  Gift  which  ye 
 have  receiv'd  from  Me,  but  do  ye  Give  alfo  to 
 them  that  have  a  willing  Mind.     And  again,  the 
 '  Matth.vi.  Light  of  the  Body  is  the  rEye  j  //  thine  Eye  be  Bright 
 n»  *3-     thy  whole  Body  is  Enlightned.     But  if  thine  Eye  be 
 Luke  xi.  evji9  ffoy  whole  Body  #  is  in  Darknefs.     If  there- 
 3*'         fore  the  Light  that  is  in  thee  be  Darknefs,  how 
 Great  is  that  Darknefs?  For  as  the  Eyes  are 
 Light  of  the  Body,   and  if  the  Eyes  are  well, 
 the  whole  Body  is  Enlightned  5  but  if  any  acci- 
 dent befals  them,    and  they  are  Darkned,   the 
 whole  Body  then  is  in  Darknefs :    So  too  were 
 the  Apoftles  appointed  to  be  the  Eyes  and  Light 
 of  the  whole  World.     Therefore  did  the  Lord 
 Say  to  them  in  his  Declaration,  If  ye  who  are 
 fEphef.vi.  the  Light  of  the  **  Body  will  but  f  Stand,   and 
 13.  not  turn  away,  lo  then  the  Entire  Body  of  the 
 
 World  is  Enlightned.  But  if  ye  who  are  the 
 Light  fhall  your  felves  be  Darkned,  how  Great 
 fVer.  12.  mult  that  Darknefs  be,  which  is  the  t  World? 
 The  Apoftles  therefore  being  Lights  themfelves, 
 ,  Adminiftred  the  Light  to  all  that  Believ'd,  hav- 
 ing Enlightned  their  Hearts  with  that  Heavenly 
 Light  of  the  Spirit  with  which  they  themfelves 
 alfo  were  Enlightned. 
 
 *  The  Manufcript  reads  e>/v. 
 
 **  The  Manufcript  for  koq-^h  reads  rap.*!©*'. 
 
 And 
 
a/Macarius  the  Egyptian."         99 
 
 And  being  Salt  themfelves  they  Seafon'd  and 
 Salted  every  Believing  Soul  with  the  Salt  of  the 
 Holy  Spirit.     For  the  Lord  told  ■  them,  Ye  are u  Matth.v, 
 the  Salt  of  the  Earthy    meaning  by  Earth  the1 3* 
 Souls  of  Good  Men.     For  to  the  Souls  of  Men 
 they  Inwardly  adminiftrcd  the  Heavenly  Salt  of  the 
 Spirit,  feafoning  them  and  working  them  Sound 
 and  Wholefome  from  their  Rank  Stench.   For  as 
 Flefh,  if  it  be  not  Salted,  Corrupts  and  is  Full 
 of  111  Savour,  infomuch  that  all  Men  turn  away 
 from  its  abominable  Scent  -y   and  Worms  creep 
 isto  the  corrupted  Fleih  and  there  Sub  fill  upon 
 the  Putrefaction,   Feed  upon  and  Lodge  them- 
 felves in  it  -y  But  whenever  Salt  is  thrown  upon 
 it,   the  Worms   that  had  been  Fed  there,  are 
 KhTd  and  Deuroy'd,  and  the  OrTenfive  Smell  is 
 at  an  end,  (For  it  is  the  Nature  of  Salt  to  be 
 Deftructive  of  Worms,   and  to  Remove  an  111 
 Smell : )  Juft  in  the  fame  manner  every  Soul  that 
 is  not  Seafon'd  with   the  Holy  Spirit,  and  par- 
 takes not  of  the  Heavenly  Salt,  that  is  to  fay  the 
 Power  of  God,  is  directly  turn'd  to  Putrefaction, 
 and  Impregnated  throughout  with  the  Bad  Sa- 
 vour of  Evil  Thoughts  in  great  i\.bundance,  in- 
 fomuch that   the  Face  of  God  is  Turn'd  away 
 from  the  Loathfome  Steams  of  the  Vain  Thoughts 
 of  Darknefs,   and  fuch  Vile  Affections  as  relide 
 in  fuch  a  Soul.     And   the  Evil  and  Deteflable 
 Worms,  which  are  the  Spirits  of  Wickednefs, 
 and  the  Powers  of  Darknefs  walk  up  and  down 
 in  it,    find  Pafture   and  Reception  there,    and 
 Crawl  about  and  Devour  <uid  Corrupt  it.   For  my 
 Wounds  Stink  v  and  are  Corrupt^  faith  the  Pfalmift. v  pfalm; 
 But  whenever    the  Soul  mall  Fly  to  God  andxxxviii.^; 
 Believe,  and  Afk  for  the  Salt  of  Life,  the  Good 
 and  Loving  Spirit,   then  indeed  that  Heavenly 
 Salt,  when  it  is  come,  Kills  outright  thofe  Noi- 
 fome  Worms,  and  takes  away  the  111  Savour,  and 
 H  z  Cleanfcs 
 
ioo  The  Spiritual  Homilies 
 
 Cleanfes  her  by  the  Efficacy  of  its  Power.    And 
 
 being  thus  made  Whole  and  Sound  by  this  True 
 
 Salt,  She  is  let  apart  for  theUfe  and  Service  of  her 
 
 Heavenly  Mafler.     For  for  this  very  reafon  did 
 
 God  ufing  a  Figure,  Command  in  the  Law  that 
 
 w  Lev.  ii.  w  every  Sacrifice  Jbould  be  Salted  with  Salt. 
 
 l3-     ,  And  therefore  ought  it  firft  to  be  Slain  by  the 
 
 Mark.  ix.  priefl-  ancJ  £)ie?   ancj   after  Jt  [s  Qut  jn  pieces?   to 
 
 ^'  be  Salted :  Then  is  it  to  be  Laid  upon  the  Fire.  For 
 unlefs  the  Prieft  firft  Kill  the  Lamb  that  it  Die, 
 it  is  never  Salted :  Neither  is  it  brought  to  the 
 Lord  for  a  Burnt-Offering.  So  too  ought  our 
 Soul  that  comes  to  Chrift  the  True  High  Prieft, 
 to  be  Slain  by  Him,  and  to  Die  to  its  own  Senfe 
 and  mod  Corrupt  Life  to  which  it  Liv'd  before, 
 that  is,  to  Sin  -,  and  the  Depravity  of  the  Affec- 
 tions, as  its  Life,  ought  to  Depart  out  of  it. 
 For  as  the  Body,  when  the  Soul  is  gone  out  of 
 it,  is  Dead,  and  Lives  no  longer  to  that  Life  it 
 liv'd  before,  neither  Hears,  nor  Walks :  So  when 
 Chrift  [_*Qur~]  Heavenly  High  Prieft  mall  by 
 the  Grace  of  his  Might  Slay  our  Soul,  and  make 
 it  Die  to  the  World,  it  Dies  to  that  Life  of 
 Wickednefs  it  was  Alive  to,  and  no  longer  ei- 
 ther Hears,  or  Speaks,  or  Maintains  any  Com- 
 merce in  the  Darknefs  of  Sin  -y  becaufe  the  De- 
 ,  pravity  of  her  Affections,  as  her  Life  and  Soul, 
 is  by  Means  of  Grace,  gone  out.  And  the  A- 
 *  Gal.  vi.  poftle  crieth  out  faying,  the  x  World  is  Crucified 
 [*4«  unto  Me,  and  I  unto  the  World.     For  the  Soul 
 
 which  Still  lives  in  the  World,  and  in  the  Dark- 
 nefs of  Sin,  and  is  not  Divorc'd  by  Death  from 
 it,  but  ftill  retains  the  Life  of  Wickednefs  with- 
 in it  fclf,  that  is,  the  Energy  of  the  Darknefs  of 
 the  Affections  of  Sin,  and  isCherim'd  by  it,  Be- 
 longs not  to  the  Body  of  Chrift,  Belongs  not  to 
 the  Body  of  Light  :  But  is  indeed  the  Body  of 
 *  The  Manufcript  here  inferts  np*u 
 
 Darknefs, 
 
a/Macarius  the  Egyptian.       ioi: 
 
 Darknefs,  and  ftill  Sides  with  the  Faction  of 
 Darknefs.  As  again  on  the  other  hand  thcvthat 
 have  the  Life  of  Light,  that  is,  the  Power  of  the 
 Holy  Ghoit,  Belong  to  the  Light.    , 
 
 But  fome  Body  will  Afk  me,  How  is  it  that 
 you  call  the  Soul  the  Body  of  Darknefs,  when 
 at  the  fame  time  it  Sprung  not  from  it  ? 
 
 Here  then  Attend  and  take  me  Right,  As  the 
 Garment  or  Coat  you  have  on,  another  Made, 
 and  you  wear  it  -,  it  is  another  likewife  that  Built 
 and  'Made  the  Houfe,  and  you  that  Live  in  it : 
 After  the  fame  Manner  was  Jdam^  when  he  had 
 Tranfgrefs'd   the  Commandment  of  trod,   and 
 Hearkned  to  the  wicked   Serpent,    Expos'd  to 
 Sale*  and  he  Sold  himfelf  to  >'  the  Devil.     And y Rom. 
 the  wicked  One  cloth'd  hirnfclf  with  the  Soul™-1 4- 
 (that  Noble  Creature  which  God  made  after  his 
 own  Image)  as  the  Apoftle  alfo  z  fpeaks,  Having* Coin. ; 
 put  off  Principalities  and  Powers  Pie  'Triumphed  h~- 
 over  them   in  his  Crofs.     For  This  alfo  was  the 
 Reafon  of  Our  Lord's  Coming,  that  He  might 
 Gift  them  out,  and  Recover  Man,  his  own  Houfe 
 and  Temple  to  Himfelf.     It   is  therefore  upon 
 this  Account   that   the  Soul  is  call'd  the  Body 
 of  the  Darknefs  of  Wicked nefs,  fo  long  as  the 
 Darknefs  of  Sin  remains  in  it,  becaufe  there    it 
 lives  in  the  wicked  World  of  Darknefs,  and  there 
 is  Held  faff,  even  as  St.  Paul  alfo  fpeaks,  calling 
 it  the  a  Body  of  Sin,   and  the  Body  of  Death,3  Rom. vi. 
 viz.   that   the  Body   of   Sin  might  be  Deftroy'd.6- 
 And  again,  <who  JJoall  Deliver  me  from  the  Body  of 
 this  b  Death  ?   So  likewife  on  the  other    hand  b— .vii.24. 
 the  Soul  that  hath  Believ'd  in  God,  and  is  Re- 
 deem'd  from  Sin,  and  is  Mortified  to  the  Life 
 of  Darknefs,   and   hath  Receiv'd  the  Light  of 
 God's  Holy  Spirit,  as  its  c  Life,  and  hath  liv'd  c  j0hn  j. 
 from  that  Principle,  continues  in  it  for  the  fu-4- 
 ture,  becaufe  it  is  there  Held  fait  by  the  Light  - 
 
 H  3  of 
 
102  The  Spiritual  Homilies 
 
 of  the  Godhead.  For  the  Soul  in  it  felf  is  neither 
 of  the  Nature  of  the  Godhead,  nor  of  the  Nature 
 of  Darknefs :  But  is  a  Creature  Intellectual,  and 
 Beautiful,  and  Great,  and  Wonderful,  and  a  No- 
 ble Likenefs  and  Image  of  God.  And  it  was  thro' 
 the  Tranfgreffion  that  the  Obliquity  of  the  Af- 
 fections of  Darknefs  gain'd  Entrance  into  it. 
 
 It  remains  then  that  which  foever  the  Soul 
 mixes  with,  the  fame  is  it  United  to  in  every 
 Motion  of  the  Will.  Whether  therefore  it  has 
 the  Light  of  God  within  it  felf,  and  liveth  there- 
 in in  all  Vertue,  it  Belongeth  to  the  Light  of 
 Reft :  Or  if  it  has  the  Darknefs  of  Sin,  it  Inhe- 
 rits Condemnation.  For  the  Soul  that  is  deiirous 
 to  live  with  God  in  Reft  and  Light  Eternal, 
 ought  to  Come,  as  was  faid  before,  to  Chrift 
 the  True  High  Prieft  to  be  Slain  and  become 
 Dead  to  the  World,  and  to  its  former  Life  of 
 the  Darknefs  of  Wicked nefs,  and  be  Remov'd 
 to  another  Life  and  Education  altogether  Divine. 
 
 As  a  Perfon  fuppofe  that  is  Dead  in  a  City, 
 neither  Hears  the  Voice  of  them  that  Inhabit  it, 
 nor  their  Talk,nor  any  Sounds  whatever  >  but  is  to 
 all  Intents  and  Purpofes  Dead,  and  is  Difpos'd 
 of  in  fome  other  Place,  where  No  Voices  and 
 Cries  of  that  City  come :  Thus  alfo  the  Soul, 
 after  it  is  once  Slain  and  Dead  in  that  City  of  Cor- 
 rupt Affections,  where  it  lives  at  Prefent  and 
 Converfes,  Hears  no  more  within  it  felf  the  Voice 
 of  the  Reafonings  of  Darknefs  j  the  Chatt  and 
 Clamour  of  the  Vain  Janglings  and  Buftle  of 
 the  Spirits  of  Darknefs  is  no  longer  Heard  >  but 
 the  Soul  is  Tranflated  into  the  City  of  Goodnefs 
 and  Peace,  into  the  City  of  the  Light  of  the 
 Godhead,  and  there  it  Lives  and  Hears,  and  there 
 is  it  wholly  Taken  up,  and  Talks,  and  Reafons, 
 and  there  does  it  work  the  Works  that  are  Spi- 
 ritual and  Worthy  of  God. 
 
 Let 
 
o/Macarivs  the  Egyptian.       103 
 
 Let  us  therefore  Pray  that  we  too  may  be 
 Slain  by  his  Power  and  become  Dead  to  the 
 World  of  the  Wickednefs  of  Darknefs,  and  that 
 the  Spirit  of  Sin  may  be  Kill'd  in  us,  and  we 
 put  on  and  receive  the  Life  of  the  Heavenly  Spi- 
 rit, and  be  Tranflated  from  the  Evil  State  of 
 Darknefs  into  the  Light  of  Chrift,  and  be  Re- 
 frefh'd  in  Life  to  all  Ages. 
 
 For  as  in  a  Race  the  Chariots  Run,  and  that 
 which  gets  the  Start  of  the  other  is  a  Clog,  and 
 Check,  and  Hindrance  to  the  other,  that  it  can't 
 make  any  Progrefs  and  Reach  the  Goal  firfl :  So 
 do  the  Reafonings  of  the  Soul  and  of  Sin  Run 
 in  Man.  If  indeed  the  Thought  of  Sin  happens 
 to  get  Firfl,  it  Hampers,  Detains,  [  *  and  Stops'] 
 and  Hinders  the  Soul,  that  it  mould  not  Come 
 near  to  God  and  carry  off  the  Victory  from  it. 
 But  where  the  Lord  himfelf  gets  up,  and  takes 
 the  Reins  of  the  Soul  into  his  Hands,  that  Per- 
 fon  never  fails  of  Victory,  becaufe  He  fkilfully 
 Governs  and  Directs  the  Chariot  of  the  Soul  in- 
 to an  Heavenly  and  Divine  Senfe  at  all  Times. 
 For  neither  doth  He  War  againft.  Sin,  but  as 
 He  hath  Ever  the  Supreme  Authority  and  Power 
 lodg'd  in  Himfelf,  He  works  himfelf  the  Vic- 
 tory. 
 
 The  Cherubims  then  are  driven  not  whither 
 they  are  inclin'd  of  themfelves  to  go,  but  the 
 Way  which  He  that  is  got  into  the  Seat  and 
 Holds  the  Reins,  Directs.  And  which  way  fo- 
 ever  He  is  willing,  there  it  is  they  go,  and  He 
 Carries  them.  For  there  was^  faith  the  Text, 
 under  them  the  Hand  of  a  Man.  The  Holy  Souls 
 are  Led  and  Directed  in  their  Way  by  the  Spi- 
 rit of  Chrift,  Guiding  them  where  He  pleafes. 
 When  He  is  willing,  it  lies  in  Heavenly  Contem- 
 
 *x  The  Manufcript  inferts  $  oivxKo-r^ei. 
 
 H  4  plationsj 
 
1 04  The  Spiritual  Homilies 
 
 plations  3  when  He  has  a  Mind,  it  is  in  the 
 Body  5  where  his  Pleafure  is,  there  do  They  wait 
 upon  him. 
 
 For  as  the  Wings  of  that  which  Flies,  ferve 
 it  for  Feet,  fo  does  the  Heavenly  Light  of  the 
 Spirit  take  up  the  Wings  of  the  Thoughts  that 
 are  worthy  of  the  Soul,  Directing  the  Way  and 
 Ordering  the  Reins  as  it  fees  Beft. 
 
 Do  thou,  therefore,  whenever  thou  hearefl 
 thefe  Things,  look  well  to  thy  felf,  whether 
 thou  art  in  Deed  and  Truth  poflefs'd  of  them  in 
 thy  own  Soul.  For  they  are  not  mere  Words 
 of  Courfe,  but  the  very"  Work  of  Truth  per- 
 form'd  in  thy  Soul.  And  if  thou  art  not  pof- 
 fefs'd  of  it,  but  art  in  Want  of  fo  Great  Spiri- 
 tual Goods,  thououghteft  to  have  continual  Grief 
 and  Sorrow  of  Heart  and  Anxiety,  as  one  Sepa- 
 rated hitherto  by  Death  from  the  Kingdom. 
 And  as  one  that  is  Wounded,  Cry  to  the  Lord 
 without  Intermiflion,  and  Aik  in  Faith,  that 
 He  wou'd  make  Thee  too  Worthy  of  this  True 
 Life. 
 
 For  as  God  who  made  this  Body,  Beflow'd 
 No  fuch  Grant  upon  it,  as  that  from  its  own  Na- 
 ture, or  from  the  Body  it  felf  it  mould  Live  and 
 be  Supplied  with  Meat  and  Drink,  and  Clothing 
 and  Shoes,  but  allow'd  it  to  have  the  univerfal 
 Supply  of  Life  from  without,  having  made  the 
 Body  quite  naked  of  it  felf  ^  and  without  the 
 Things  which  are  External  to  the  Body  it  is 
 Impoflible  it  fhou'd  Live  at  all,  that  is  without 
 Meat,  and  Drink,  and  Clothing  >  But  if  it  pre- 
 fumes  to  Subfift  only  upon  its  own  Nature,  ta- 
 king Nothing  to'  it  from  without,  it  Corrupts 
 and  Dies:  The  fame  too  is  the  Cafe  of  that  Soul 
 which  is  deftitute  of  the  Divine  Light,  but 
 Made  after  the  Image  of  God.  For  He  has 
 been  pleas'd  fo  to  Order  the  manner  of  its  At- 
 taining 
 
a/Macarius  the  Egyptian.        ioy 
 
 taining  to  Everlafling  Life,  that  not  from  its 
 own  proper  Nature,  but  from  his  Divine  Na- 
 ture, from  his  own  Spirit,  from  his  own  Light 
 it  is  maintain'd  in  Spiritual  Meat  and  Drink  and 
 the  Heavenly  Clothing,  which  are  in  very  Deed 
 the  Life  of  the  Soul. 
 
 Wherefore  as  the  Life  that  is  in  the  Body,  as 
 hath  been  faid  alread),  is  not  from  it  felf,  but 
 from  without,  that  is,  from  the  Earth,  and  with- 
 out the  Supplies  which  are  External  it  is  impof- 
 fible  it  fhou'd  Live :  So  is  it  equally  ImpoiTible 
 for  the  Soul,  unlefs  in  this  prefent  Life  it  fhou'd 
 be  Begotten  again  into  that  Land  of  fche  Living, 
 and  there  be  Spiritually  Nourim'd,  and  Shoot  up 
 before  the  Lord  in  a  Spiritual  Growth,  and  be 
 Cloth'd  from  the  Godhead  with  the  Robes  of  the 
 Heavenly  Beauty  that  exceed  all  Deicriptionj 
 Without  that  Food  it  is  impollible  for  it  to  Live 
 of  it  felf  with  any  Comfort  and  Satisfaction.  For 
 the  Divine  Nature  contains  in  it  the  very  Bread 
 of  Life,  (which  faith  /  am  the  Bread  d  of  Life)  and d  John  vi 
 the  Living e  JVater^  and  the  Wine  which  f  Cheareth  f  ? 
 the  Heart  of  Man^  and  the  Oyl  §  of  Gladnefs^  and  f^J1 
 the  whole  Variety  of  the  Food  of  the  Heavenly  ,^.  ' 
 Spirit,and  the  Heavenly  Robes  of  Light,which  are g  xlv.  7. 
 or  God.  In  thefe  doth  the  Eternal  Life  of  the 
 Soul  confift.  Wo  to  the  Body,  when  it  fhall 
 Stand  upon  the  Bottom  of  its  own  Nature,  bc- 
 caufe  it  Corrupts  and  Dies!  And  wo  to  the 
 Soul,  if  that  mall  Prefume  upon  the  Strength 
 of  its  Nature,  and  Truft  to  Nothing,  but  its 
 own  Works,  not  having  the  h  Feilowlhip  of  the  *  x  John  u 
 Divine  Spirit,  becauie  it  Dies  of  Courfe,  not  3. 
 being  thought  worthy  of  the  {  Eternal  Life  of*  j0hn 
 the  Godhead.  xvii.  3. 
 
 For  as  in  the  Cafe  of  Pqrfcns  that  are  Sick, 
 when  once  the  Body  is  incapable  of  Taking  in 
 what  fliould  Nourim  it,  All  Hopes  of  them  are 
 
 given 
 
 IV.  10. 
 civ. 
 
106  The  Spiritual  Homilies 
 
 given  over,  and  they  are  All  in  Tears  that  are 
 near  Friends  and  Relations,  and  any  thing  Dear : 
 So  too  does  God  himfelf  and  the  Holy  Angels 
 Mourn  over  thofe  Souls  that  are  not  Nourifti'd 
 with  the  Heavenly  Food  of  the  Spirit,  and  have 
 not  Liv'd  above  Corruption.  But  thefe  Things, 
 I  tell  you  once  more,  are  not  mere  Empty 
 Sounds :  But  the  Work  of  the  Spiritual  Life, 
 the  Work  of  Truth  AccomplinYd  in  the  Soul 
 that  is  Faithful  and  Worthy  of  it. 
 
 If  therefore  thou  art  Become  the  Throne  of 
 God,  and  the  Heavenly  Charioteer  hath  Seated 
 Himfelf  upon  thee,  and  thy  Soul  is  become  all 
 over  a  Spiritual  Eye  and  Light  throughout  >  and 
 if  thou  haft  been  Nourifh'd  with  that  Food  of 
 the  Spirit,  and  haft  been  made  to  Drink  of  the 
 Living  Water,  and  if  thou  art  Cloth'd  with  the 
 Garments  of  the  Light  not  to  be  Exprefs'd  $  if 
 thy  inward  Man  is  EftabliuYd  in  the  Experience 
 and  Full  Aflurance  of  all  thefe  Matters,  Lo,  then 
 thou  Liveft  indeed,  even  the  Life  which  is  truly 
 Eternal :  thy  Soul  being  from  this  very  Moment 
 at  Reft  with  the  Lord  3  Lo,  thou  art  in  actual 
 PofTeftion,  and  haft  Received  thefe  Things  from 
 the  Lord  in  Truth,  that  thou  mighteft  live  the 
 True  Life.     But  if  thou  art  confcious  to  thy 
 felf  of  Nothing  of  all  this,  Lament,  and  Grieve, 
 and  Mourn,  becaufe  as  yet  thou  haft  not  had  any 
 Share  of  the  Spiritual  and  Eternal  Riches,  nei- 
 ther haft  at  all  Received  the  True  Life. 
 
 Be  in  Pain  therefore  upon  the  account  of  thy 
 Poverty,  Intreating  the  Lord  Night  and  Day, 
 k  Luke  becaufe  thou  art  Sunk  into  the  Calamitous  k  Po- 
 xiv.  21.  verty  of  Sin.  But  wou'd  to  God  that  any  one 
 xv.  17.  had  a  quick  Senfe  of  this  Pain  by  reafon  of  this 
 Rev.  in.  tjiejr  want  J  And  that  we  might  not  live  on  in 
 'Tcor.iv.  Security  as  if  we  were  *  Full!  Becaufe  he  that 
 8.       "is  Troubled  in  good  Earneft,   and  Seeketh  and 
 
 Prayeth 
 
a/Macarius  the  Egyptian.       107 
 
 Prayeth  to  the  Lord  without  ceafing,  mall  foon 
 Obtain  Redemption  and  the  Heavenly  Riches, 
 as  the  Lord  hath  faid  in  the  Parable  he  put  forth 
 with  relation  to  the  Unjuft  Judge  and  the  Widow, 
 How  m  much  more  Jhall  God  Avenge  them  that m  Luke 
 Cry  to  Him  Night  and  Day  ?  I  tell  you  of  a  'Truth  xviii-  7»  8. 
 that  He  will  Avenge  them  Speedily.  To  whom 
 be  Glory  and  Power  for  Ages !  Amen. 
 
 Homily  II. 
 
 Concerning  the  Kingdom  of  T)arknefs,  that 
 is j  Sin  5  and  that  God  Alone  is  Able  to 
 take  away  Sin  from  us,  and  to  'Deliver 
 us  out  of  the  Bondage  of  the  Wicked 
 Ruler. 
 
 HE*  Kingdom  of  Darknefs,  that  wick- a Compare 
 ed a  Ruler,  having  led  Man  Captive  from  John  xv*- 
 the  Beginning,hath  So  Befet  and  Cloath'd  %'££% 
 the  Soul  with  the  Power  of  Darknefs,  2; 
 as  if  \  it  were  a  Man.     And  let  them  make  him 
 a  King   (faith  he)  and  Put  on  him  the  Apparel 
 Royals   and  let  him  wear  the  Royal  Robes  from 
 Head  to  Foot.     Thus  did  the  wicked  Ruler  cloath 
 the  Soul,  even  the  Entire  Subflance  of  it  with 
 
 *  Chrift  in  Scripture  is  call'd  the  Refurreciion,  and  the  Life,  and 
 as  St.  Cyprian  think s3  the  Kingdom  of  God.  Accordingly  to- 
 wards the  End  of  this  Homily  He  is  call'd  by  our  Author  the 
 Kingdom  of  Light  and  the  Heavenly  Image,  and  in  oppofition  to 
 this  is  the  Devil  here  call'd  The  Kingdom  of  Darknefs  and  the 
 Wicked  Ruler 
 
 f  The  Manu/cript  reads  *'$  Hi  £  ifgpsfr. 
 
 Sin, 
 
lo8  The  Spiritual  Homilies 
 
 Sin,  and  Polluted  it  all  over,  and  he  brought  it 
 an  entire  Captive  into  his  own  Kingdom  -y  *  He 
 left  no  one  Member  of  it  free  from  himfelf^ 
 neither  the  Thoughts,  nor  the  Mind,  nor  the 
 Body,  but  Put  her  on  the  Purple  f  Robe  of 
 Darknefs.  For  as  in  the  Body  No  Single  Part 
 or  Member  Suffers,  but  the  whole  throughout 
 is  liable  to  Suffer  in  common  :  So  too  has  the 
 Entire    Soul    fuffer'd     under    the    Impreffions 
 
 *  i  John  v.  of  Evil  and  of  Sin.     The  b  wicked  One   hath 
 !l&  therefore  cloath'd  the  whole  Soul,  which  is  the 
 
 main  Part   or  Branch  of  the  Humane  Nature', 
 
 with  his  own  Malice,   that  is,   with  Sin,    and 
 
 thus  was  the  Body  made  liable  to  Sufferings  and 
 
 Corruption. 
 
 eEphef.         For  when  the  Apoftle  fays,  c  Put  off  the  Old \ 
 
 iv.  2i,  22.  ][fafy  he  means  the  Entire  Perfon,  having  Eyes  an- 
 
 §      *  U1*  iwering  to  Eyes,Head  to  Head,Ears  to  Ears,Hands 
 
 to  Hands,  and  Feet  to  Feet.     For  the  wicked 
 
 One  hath  Polluted  the  whole  Man,   Soul  and 
 
 Body,  and  Rent  them  afunder,  and  hath  put  on' 
 
 him  the  Old  Man  which  is  Polluted,  Unclean, 
 
 *  Rom.     at  Enmity  with  God,  and  not  d  Subject  to  God's 
 viii.  7.      Law,   even  Sin  it  felf,   that  for  the, future  he 
 
 might  not  fee  as  he  wou'd  himfelf,  but  Look 
 eMatth.v.  with  an  e  Evil  Eye,  and  Hear  with  an  f  Evil  Ear, 
 *8.  have  his  §  Feet  Swift  to  do  Mifchief,  and  h  Hands 
 
 2  Pet.  ii. 
 
 14.  *  The  Manufcript  omits  •£. 
 
 f  Jer.  vi.        -}-  As  Chriftians  are  made  Kings  by  Chrift,   Rev.  i.  6.   So  are 
 
 10.  Sinners  when  arriv'd  to  Perfection  and  Maturity,  made  Kings 
 
 sProv.  i.    according  to  our  Author  by  the  Devil.     Purple  is  a  Badge  of 
 
 16'  Royalty.     And    the  Confummate  Chrifuan   is    call'd  Hom.  xxv. 
 
 Rom.  iii.    the'  Royal  Purple,  as  the  Sinner  here  is  clad  with  the  Purple  Robe 
 
 15*.  of  Darknefs.    The  Cbrifiian  perhaps  is  call'd  the  Royal  Purple 
 
 h  Pf.xxvi.by  this  Author  to  fhew  that  his  Privilege  as  King  arifes  from 
 
 10.  the  Blood  of  Chrifl  cleaning  him  from  all  Sin.     As  on  the  other 
 
 hand  the  Sinner's  Purple  Robe  may  allude  .to  and  be  owing  to 
 
 the  Blond  of  the  Saints  Spilt  by  the  Devils  in  his  Agents,  who 
 
 was  a  Murderer  from    the  Beginning.     Compare  John  iv.  44. 
 
 with  Revelation  xvii.  4,  6.     1  John  iii.  ijv    If.  i.  18. 
 
 that 
 
a/Macarius  the  Egyptian.       109 
 
 that   work  Iniquity,    and   an  J  Heart  deviling  5Pf.MiU« 
 wicked  Things. 
 
 Let  us  therefore  Befeech  God,  that  He  wou'd 
 Divert  us  of  the  Old  Man,  becaufe  He  alone  is 
 Able  to  take  away  Sin  from  us,  they  being 
 Stronger  than  Us,  that  have  taken  us  Captive 
 and  Detain  us  Prifoners  in  their  own  Kingdom. 
 But  He  hath  Promis'd  to  Refcue  us  from  this 
 *  Sore  Bondage.  For  as  when  the  Sun  Shines 
 and  the  Wind  Blows,  the  Sun  indeed  hath  a 
 diftind  Body  and  Nature  of  his  own,  and  the 
 Wind  likewxife  another  Body  and  Nature  pecu- 
 liar to  it  felf}  and  yet  no  Man  is  able  to  make 
 an  actual  Separation  of  the  Wind  from  the  Sun, 
 unlefs  k  God  alone  fhall  make  the  Wind  to  Ceafe,  kMark  i>: 
 that  it  Blow  no  longer:  Even  fo  is  Sin  Blended  S9>  4f« 
 with  the  Soul,  and  yet  Both  retain  diftinftly 
 what  is  peculiar  to  their  Nature.  It  is  impofii- 
 ble  therefore  to  Separate  the  Soul  from  Sin,  un- 
 lefs God  make  a  Calm,  and  put  a  Stop  to  this 
 Evil  Wind,  which  dwelleth  in  the  Soul  and 
 Body. 
 
 And  again,  as  a  Man  that  Sees  a  Bird  Flying 
 and  has  a  Mind  alio  to  Fly  himfelf,  when  not 
 having  Wings  it  is  impofrible  he  fhou'd  Fly  : 
 Juil  fo  is  it  in  a  Man's  Power  to  be  Willing  indeed 
 that  he  were  Pure,  and  without  Blame,  and  with- 
 out Spot,  and  that  there  were  No  Malice  in 
 his  Nature  -,  but  that  he  cou'd  be  Always  with 
 God  :  But  he  has  not  wherewithal  to  Com- 
 pafs  it.  He  is  willing  it  is  true  to  Fly  up  into 
 the  Divine  Air,  and  into  the  Liberty  of  the 
 Holy  Spirit:  But  unlefs  he  can  Receive  Wings 
 for  his  Purpofe,  he  can  never  do  it. 
 
 cfore  Befeech  God  that  he  wou'd 
 gs  of  the  l  DovC)  his  Holy  Spi-  ■  p£  \Vm  $% 
 
 UP-    IK    fhp 
 
 *  The  Manufcript  here  inferts  iucxfc 
 
 rit, 
 
no         The  Spiritual  Homilies 
 
 rit,  that  fo  we  may  Fly  to  Him  and  be  at  Reft, 
 and  that  He  wou'd  Separate  the  Evil  #  Wind 
 and  caufe  it  to  Ceafe  from  us  both  in  Soul  and 
 Body,  the  very  Sin  that  dwelleth  in  the  Mem- 
 bers of  our  Soul  and  Body.  For  He  only  is  Able  to 
 m  John  i.  bring  it  to  pafs.  For  behold^  faith  m  the  Text, 
 20.  the  Lamb  of  God  that  taketh  away  the  Sin  of  the 
 
 World.  He  alone  it  is  that  hath  Shew'd  this 
 Mercy  to  that  part  of  Mankind  that  Believe  in 
 Him,  that  they  are  Redeemed  from  Sin.  And 
 n  P£  xi#  j  t  for  thofe  that  n  wait  for  Him,  and  Hope  in 
 ^3*.  Him,  and  Seek  after  Him,  does  He  work  this 
 unfpeakable  Salvation. 
 
 As  in  a  dark  and  cloudy  Night  a  Boifterous 
 
 Wind  Blows,  and  Stirs,  and  Searches,  and  Shakes 
 
 every  Plant  and  Seed :  So  Man  alfo,  when  once 
 
 he  is   fain  under   the  Power  of  the  Night  of 
 
 °Ephef.ii.  Darknefs,  the  °  Devil,  and  is  in  the  midft  of  the 
 
 2.  Night  and  Darknefs,  is  Ruffled,   and  Shock'd, 
 
 vi.  1 2.     and  Tofs'd  about  by  the  dreadful  Wind  of  Sin  that 
 
 Blows.     It  moreover  Searches  his  whole  Nature, 
 
 his  Soul,  his  Thoughts,  and  Mind.     And  all  the 
 
 Members  of  his  Body  Share  in  the  Commotion, 
 
 and  Nothing  is  left  free  from  it,  neither  is  there 
 
 the  leaft  Member  either  of  Soul  or  Body,  but 
 
 *  Rom.     what  Suffers  from  the  p  Sin  that  dwelleth  in  us. 
 
 vii. i -], 1 8.  There   is  alfo  anlwering  in  Oppofition  to  this, 
 
 the  Day  of  Light  and  the  Divine  Wind  of  the 
 
 ,  John  xx.  Holy  Spirit,  that  1  Breaths  upon  Souls  and  Re- 
 
 22.  frefhes  them  that  are  in  the  Day  of  the  Divine 
 
 iii.  8.      Light ;  and   pierces  thro'  the  whole  Subflance 
 
 of  the  Soul  and    its  Thoughts,  -f  and  withal 
 
 *  Angels  in  general  are  call'd  Wmds,  Pf.  civ.  4.  and  the  Evil 
 Wind  here  may  be  one  of  the  Spirits  of  Vengeance,  Eccl.  xxxix. 
 zS.  Such  as  Job  complains  of  Ch.  xxx.  if,  21.  and  Suffer'd 
 from  at  fir  ft,  Ch.  i.  9. 
 
 f  The  printed  Copies  here  add  fe}  ttxtuv  t^v  ' -  -  ,  whiclr 
 Sounding  like  Tautology  I  have  with  the  Manufcript  left  it 
 out. 
 
 I  gently 
 
of  M  a  c  a  r  i  u  s  the  Egyptian,       1 1 1 
 
 gently  Fans  and  Refrefhes  all  the  Members  of 
 the  Body  with  Divine  and  InexprefTible  Reft. 
 This  the  Apoftle  *  plainly  laid  down  in  thofe 
 r  Words,  But  we  are  not  Children  of  the  Nighty  iThef.v. 
 nor  of  Darknefs :  For  ye  are  All  the  Children  off* 
 Light  and  Children  of  the  Day.     And  as  there  in 
 the  State  of  Error  the  Old  Man  flung  off  the 
 Perfect  Man,   and  wears  the  f  Raiment   of  the f  P£  cix. 
 Kingdom  of  Darknefs,   the  Garment  of  Blaf-  J7»  i8-. 
 phemy,   of  Infidelity,    of  Irreverence,  of  Vain 
 Glory,  of  Pride,  of  Covetoufnefs,  of  Concupis- 
 cence, and  likewife  all  the  other  ragged  Appur- 
 tenances of  the  Kingdom  of  Darknefs,  that  are 
 Impure  and  DenTd.     So  again  here  as  many  as 
 have  put  off  the  Old  and  Earthly  Man,  and  as 
 many  as  Jefus  hath  Uncloth'd  of  all  the  Attire 
 of  the  Kingdom  of  Darknefs,  they  have  put  on 
 the  New  and  Heavenly  Man  Jefus  Chrift  with 
 every  Feature  and  Member  anfwering  again  to 
 the  Natural,  Eyes  to  Eyes,  Ears  to  Ears,  Head 
 to  Head,  that  the  whole  Perfon  may  be  Pure, 
 -f  Bearing  t  the  Heavenly  Image.  « i  Cor.'xv: 
 
 The  Lord  hath  alfo  put  on  them  the  Raiment  49- 
 of  the  Kingdom  of  Light  furpaffing  all  Defcrjp- 
 tion,  the  Garments  of  Faith,  of  Hope,  of  Love, 
 of  Joy,  of  Peace,  ofGoodnefs,  of  Kindnefs,  and 
 all  the  other  Robes  withal  of  Light  and  Life, 
 the  Divine,  Living  Robes  of  that  Reft  which 
 is  Unfpeakable ;  that  as  God  Himfelf  is  Love, 
 and  Joy,  and  Peace,  and  Kindnefs,  andGoodnefs, 
 fo  may  the  New  Man  be  thro'  Grace. 
 
 And  as  the  Kingdom  of  Darknefs  and  Sin  are 
 Hid  in  the  Soul  until  the  Day  of  the  Reiurrec- 
 tion,  at  which  time  the  very  Bodies  alfo  of  Sin- 
 ners mall   be  Cover'd  over  with  the  Darknefs 
 
 *  The  Manufcript  here  inferts  faxZq. 
 f  The  Manufcript  omits  the  ^  which  is  in  printed  Copies. 
 
 which 
 
112  The  Spiritual  HomIles 
 
 which  lies  Hid  at  prefent  in  the  Soul :  Thus  al- 
 fo doth  the  Kingdom  of  Light  and  the  Heaven- 
 ly Image  Jefus  Chrifl  myftically  Enlighten  the 
 Soul  at  prefent,  and  Reign  in  the  Soul  of  the 
 Saints ;  but  being  Hid  from  the  Eyes  of  Men, 
 Chrift  is  truly  Seen  only  by  the  Eyes  of  the  Soul, 
 till  the  Day  of  the  Refurrection,  at  which  time 
 » If.  iv.  j-.  the  Body  it  felf  alfo  ihall  beuCover'd  and  Glori- 
 fied by  the  Light  of  the  Lord,  which  is  at  this 
 prefent  within  Man  in  his  Soul,  that  the  Body 
 alfo  may  Reign  together  with  the  Soul,  which 
 even  now  receives  the  Kingdom  of  Chrifl^  is 
 actually  RefrenYd  andEnlightned  with  the  Light, 
 Eternal.  Glory  be  to  his  Mercies  and  Tender 
 Compaffion,  for  that  He  hath  Pity  on  his  Ser- 
 vants, and  Enlightneth,  and  Delivereth  them  out 
 of  the  Kingdom  of  Darknefs,  and  vouchfafes  his 
 own  Light  to  them,  and  his  own  Kingdom :  To 
 whom  be  Glory  and  Power,  for  Ages !  Amen. 
 
 Homily  III. 
 
 That  Brethren  ought  to  Live  with  one  ano- 
 ther in  Sincerity  y  in  Simplicity,  and  Love, 
 and  to  Struggle  and  Fight  with  their  in* 
 ward  Thoughts. 
 
 to  Converfe  together  in 
 
 Rethren  ought 
 
 much  Love,  whether  they  Pray,  or  Read 
 the  Scriptures,  or  do  any  kind  of  Work, 
 that  they  may  have  a  Foundation  of  mu- 
 tual Love  for  each  other  >  and  thus  their  Incli- 
 nations cannot  fail  of  being  Acceptable,  and  both 
 
 thofe 
 
p/Macarius  the  Egyptian.      113 
 
 thofe  that  Pray,  and  thofe  that  Read,  and  they 
 alio  that  Work  may  All  by  living  thus  together 
 in  Sincerity  and  Simplicity  be  mutually  Benefi- 
 cial to  each  other.  For  why  elfe  is  it  a  written, a  Matth. 
 Thy  Will  be  Done  as  in  Heaven,  even  fo  in  Earthy  10. 
 but  that  as  in  Heaven  the  Angels  meet  together 
 and  live  in  perfect  Agreement  of  Mind,  in  Peace 
 and  Love,  and  there  is  no  fuch  Thing  among 
 them  as  Pride  or  Envy  >  but  they  Converfe  with 
 one  another  in  Love  and  Sincerity :  So  fhou'd 
 they  alfo  that  are  Brethren  cany  themfelves  to  each 
 other?  It  happens  that  there  are  Thirty  it  may 
 be  that  live  under  the  fame  Roof,  for  whom  it 
 is  impoflible  to  continue  a  whole  Day  and  Night 
 together,  but  fome  of  them  indeed  give  them- 
 felves to  Prayer  for  Six  Hours,  and  they  have  then 
 an  Inclination  to  Read  -y  but  Others  are  very  ready 
 to  Serve,  Others  again  are  Bulled  in  downright 
 Work.  The  Brethren  therefore  ought,  what- 
 ever it  is  they  are  about,  to  carry  it  to  each  other 
 with  Love  and  Chearfulnefs.  Let  both  him  that 
 Works  fay  thus  concerning  him  that  Prays,  The 
 Treafure  that  my  Brother  gets,  being  Common,  £ 
 alfo  have  a  Share  in.  And  let  him  that  gives 
 himfelf  to  Prayer  fay  thus  of  him  that  Reads, 
 Whatever  Benefit  my  brother  gains  by  Readings 
 it  tends  to  my  Advantage.  And  again  let  him 
 too  that  is  at  Work  fay  alfo  This,  Whatever  the 
 Service  is  that  I  am  doing,  it  is  for  the  common 
 Good.  For  as  the  Members  of  the  Body  being 
 b  many  are  One  Body,  and  are  mutually  aflifting b  Rom. 
 to  each  other,  and  yet  every  one  difcharges  itsXIJ;4>r-., 
 proper  Function,  but  the  Eye  fees  for  the  whole  I^lf* 
 Body,  and  the  Hand  Works  for  all  the  Mem- 
 bers, and  the  Foot  Walks  about  and  Supports 
 them  all,  and  another  yet  Suffers  with  them  All : 
 Thus  let  the  Brethren  alfo  be  together.  And 
 let  neither   him  that  Prays  c  judge  him  thatcR°m. 
 
 I  Works, xiv-4>  I0< 
 
io. 
 
 114         The  Spiritual  Homilies 
 
 Works,  for  not  Praying,  nor  he  that  Works  find 
 fault  with  him  that  Prays  with  this  Complaint 
 in  his  Mouth,  viz.  He  lies  by,  and  I  do  ail  the 
 Work.  Neither  let  him  that  ferves  at  all 
 cenfiire  another ;  but  let  every  one,  whatever 
 it  is  he  does,  do  it  to  the  Glory  of  God.  Let 
 him  that  Reads  receive  him  that  Prays  with 
 Affection  and  Complacency,  with  this  Reflection 
 in  his  Mind,  viz.  tie  Remembers  me  in  his 
 Prayers.  And  let  him  that  Prays  conclude  thus 
 of  him  that  Works,  viz.  What  he  Does,  is 
 for  the  common  Benefit  of  the  Society.  And 
 Cor.  i.  thus  may  this  great  d  Agreement  in  what  they 
 fpeak,  and  great  Peace,  and  Harmony  keep  them 
 faft  in  the  Bond  of  Peace  among  themfelves,  and 
 make  them  live  together  in  Sincerity  and  Simpli- 
 city and  the  Favour  of  God.  But  the  Princi- 
 e  L}?ke  pal  Thing  of  all  is  that  of  *  continual e  Prayer. 
 *™j*  J:  But  ftill  there  is  one  Thing  yet  farther  requifitey 
 I7  e '  '  that  a  Man  fhou'd  have  a  f  Treafure  in  his  Soul, 
 f  If.xxxiii.  and  the  §  Life,  which  is  the  Lord,  in  his  Mind  > 
 6-  that  whether  he  Works,  or  Prays,  or  Reads,  he 
 
 Matth.      may  yet  have  that  for  a  PofTeffion  which  h  pafTeth 
 
 Xlll.  44-  J    J  1    *      1       *  1  TT     1         f      *     * 
 
 xii<  JJ      not  away,  which  is  the  Holy  Spirit. 
 sjohni.4.      But  fome  there  are  that  roundly  Aver,   that 
 b  Prov.     the  Lord  requires  nothing  more  of  Men  than  the 
 viii.  18.    pruits  which  are  Vifible,  but  that  God  himfelf 
 Rectifies  the  Things  which  lie  ConceaPd. 
 
 But  in  Fact  it  is  not  fo.  But  as  a  Man  is 
 Guarded  in  his  outward  Perfon,  fo  ought  he  al- 
 fo  in  his  Thoughts,  to  maintain  a  direct  Fight 
 and  War.  For  the  Lord  requires  it  of  thee  that 
 thou  fhouldft  be  Angry  with  thy  felf,  and  Com- 
 bat with  thy  own  Mind,  never  Confent  or  be 
 Reeoncil'd  to  Evil  Thoughts.  What  is  ftill  be- 
 hind, viz.  to  Pluck  up  Sin  by  the  Roots  and 
 
 *  The  Manufcript  reads  -sr^a-Ket^l't^a-ic,  omitting  the  word 
 xcttaj.f  which  is  found  in  the  Printed  Copies,  after  ar^'j. 
 
 the 
 
of  Mac arius  the  Egyptian*        11^ 
 
 the  Evil  that  is  Prefent  with  us,  this  is  no  way 
 to   be  done  with   Succefs   but   by  the  [  Divine !  p£  K-  i,fj 
 Power.     It  neither  is   permitted,    nor  yet  is  it  J0* 
 poffible  for  Man  to  Root  out  Sin  by  his  own  )ohnxv'?' 
 Power.     To  Wreftle  againll  it  and  make  Refi- 
 nance, to  Give  and  Receive  Blows  is  in  your 
 own  Power :  But  to  Root  Sin  out  is  the  Prero- 
 gative of  God.     For  were  you  able  to  do  This, 
 what  Need  was   there  of  the  Lord's  Coming? 
 For  as  it  is  impracticable  that  the  Eye  fliou'd  See 
 without  Light,  or  to  Speak  without  a  Tongue, 
 or  to  Hear  without  Ears,    or  to  Walk  without 
 Feet,  or  to  Work  without  Hana\s :    So  neither 
 is  it  poflible  for  any  #  one  to  be  k  Sav'd  or  to  En-  fc  Matth.  L 
 ter  *  into  the  Kingdom  of  Heaven  without  Jeius.    «- 
 
 But  if  you  fay  to  me,  I  five  all  outward  Ap-  Johnx17- 
 pearances,  I  neither  Fornicate,  nor  Commit  Adul-  Heb.  vi. 
 tery,  neither  am  I  Covetous,   my  Character  in  20. 
 general  for  Uprightnefs  is  Clear :  You  are  much 
 in  the  wrong  as  to  this  particular,  for  imagining 
 you  have  done  All  that  is  Requir'd.     There  are 
 not  barely  three  Kinds  of  Sins,  that  a  Man  ought 
 to  Guard  againft,   but  the  Number  is  Infinite. 
 Arrogance,  Irreverence, Infidelity,  Hatred,  Envy, 
 Deceit  and  Hypocrify,  whence  are  they?  And 
 are  you  not  Oblig'd  to  Fight  and  Struggle  with 
 thefe  in  your  Secret  Thoughts? 
 
 Suppofe  a  Thief  fhou'd  be  actually  in  your 
 Houle,  the  Confequence  of  that  is,  that  he  creates 
 you  Trouble,  and  will  not  give  you  one  Mo- 
 ment's Eafe  'y  but  withal  you  too  begin  to  make 
 fome  Refinance  and  Return  Blow  for  Blow: 
 And  the  fame  Obligation  lies  upon  the  Soul  to 
 Reilfl,  to  Strike  again,  and  to  Repel  Force  with 
 Force.  And  what  follows  upon  this?  Why  by 
 Fighting  thus  again,  and  undergoing  the  Pain 
 and  Trouble  of  it,  thy  Will  begins  at  laft  to  get 
 
 *  The  Manufcript  for  Ivwcttra*  reads  tfVy*3  «fo 
 
 I  i  the 
 
IV.    I 
 
 xv.  z6. 
 
 116  The  Spiritual  Homilies 
 
 the  Better,  it  has  a  Fall,  but  it  alfo  Recovers  of 
 it.  Again,  Sin  worfteth  thee  in  Ten  or  Twenty 
 Conflicts,-  Overcomes  the  Soul,  and  lays  it  Flat : 
 But  the  Soul  in  time,  in  one  Engagement  Ob- 
 tains the  Victory  over  Sin.  Again,  if  the  Soul 
 but  perfevere,  and  no  way  Flag,  it  begins  to  be 
 an  Overmatch,  to  See  thro'  the  Enemy,  and  to 
 Carry  off  the  Trophies  of  Victory  from  Sin. 
 But  even  here  too  if  we  make  a  ftricTt  Enquiry, 
 Ephef.  Sin  (till  is  too  hard  for  Man,  till  he  is  m  Come 
 to  a  Perfect  Man  indeed,  unto  the  Meafure  of 
 his  St at lire ■,  and  perfectly  Overcomes  Death.  For 
 i  Cor.  [t  is  n  Written,  the  Laft  Enemy  that  JJoall  be  De- 
 flrotfd^  is  Death.     And  thus  will  Men  have  the 
 
 °— TW6>  Superiority  over  the  Devil,  and  be   his  °  Con- 
 
 ^"'  qiierors. 
 
 But  if,  as  we  faid  before,  any  one  lays,  I  am 
 No  Fornicator,  nor  Adulterer,  neither  am  I  Cove- 
 tous, I  Lack  Nothing  -y  thus  far  I  grant  he  may 
 have  Fought  againft  three  Parties,  but  withal  I 
 mull  tell  him  that  there  are  Twenty  more  inRe- 
 fervc,  which  Sin  has  in  Readinefs  to  Oppofe  his 
 Soul,  which  he  never  yet  ventur'd  upon,  but 
 he  was  Worried.  He  ought  therefore  to  Fight 
 againft  them  All  and  Engage  every  one.  For 
 the  Mind,  as  I  have  laid  more  than  once  already, 
 is  it  felf  the  Adverfary,  and  the  Strength  it  has 
 againft  Sin  is  much  upon  the  Level,  fo  far  as  to 
 Contradict  aud  Withftand  the  Thoughts  fuggeft- 
 ed  to  it. 
 
 But  if  you  fay  that  the  Adverfe  Force  is 
 Stronger,  and  that  Sin  has  altogether  the  Domi- 
 nion over  Man  •,  you  make  God  Unrighteous  in 
 Condemning  the  Humane  Nature  for  Obeying 
 Satan,  when  yet  He  is  the  *  Stronger,  and  Forces 
 the  other  to  Subjection  by  a  kind  of  Xrreilftible? 
 Power.  Thou,  "O  God, "haft,  it  is  true,  made 
 *  The  Manufcript  reads  \%v^%^u 
 
 Him 
 
o/Macarius  the  Egyptian.       117 
 
 Him  Greater  and  Stronger  than  the  Soul,   but 
 
 in  the  End  Thou  wilt  p  Regard  me !  f  VC.  iii.  4, 
 
 Suppofe  that  one  in  the  Vigour  of  Youth 
 fliou'd  Engage  a  Child  in  fingle  Combat,  and 
 the  Child  lhou'd  be  Worried  -,  is  He  Con- 
 demn'd  ?  For  what  *  Reafon  ?  Becaufe  He  was 
 Worfted  ?  This  is  very  Unjuft.  Hence  do  we 
 pronounce  the  Mind  both  an  Adverfary  and  an 
 equal  Match  into  the  Bargain.  And  fuch  a  Soul 
 as  will  but  feek  after  it,  finds  Help  and  Succour, 
 and  is  vouchfaf'd  Redemption  too.  For  there  is 
 No  Strife  or  Combat,  but  where  the  Strength 
 of  both  Parties  is  upon  a  Level.  Let  us  give 
 Glory  to  the  Father,  and  to  the  Son,  and  to  the 
 Holy  Spirit  for  ever !  Amen. 
 
 Homily  IV. 
 
 Chriftians  ought  to  go  over  the  Courfe  of 
 their  Race  in  this  World  with  Care  and 
 ExacJnefs,  that  they  may  attain  to  the 
 Heavenly  Applaufes  from  God  and  Angels. 
 
 HEY  that  are  deflrous  to  Lead  the  Life 
 
 of  a  Chrifbnn  with  any  Great  Exactnefs, 
 
 the  very  firit  thing  they  are  obliged  to 
 
 take  Care  of  with   all   "their  Might  is 
 
 that  leading  Power  in  the  Soul  by  which  wc 
 
 *  The  Manufcript  for  h&rt  reads  h»li%  for  which  Reafon 
 I  have  rendred  the  PafTage  by  Interrogations,  as  Beft  fuiting 
 then  with  the  Original,  especially  if  after  <*W/<  we  fubjoin 
 on,  which  Words  may  eafily  be  contracted  by  Miflake  into 
 
 OiOTI, 
 
 I  3  Under** 
 
Ii 8  The  Spiritual  Homilies 
 
 Underftand  and  Difcern  Things,    that    having 
 once  attain'd   to   an  Exact  Adjuftment  of  the 
 nice  Difference  between  Good  and   Evil,    and 
 ever  diftinguifhing   the  Things   that  arc   intro- 
 duc'd  into,  and  contrary  to  Nature,  our  Conver- 
 fation  in  the  World  may  always  be  Upright  and 
 Inoffenfive  ->  that  fo  making  ufe  of  this  difcern- 
 ine;  Power,  we  may  keep  our  felvesfree  from  any 
 *  Engagement  and  Covenant  with  the  Suggeftions 
 of  Sin,    and  being  Rewarded   with   the  Hea- 
 venly Gift  for  fo  doing,  may  become  Worthy  of 
 the  Lord.     Let  us  take  an  Illuftration  of  the 
 Matter  from  what  we  meet  with  in  this  vifible 
 Frame  of  Things.     For  the  Body  bears  a  fair 
 Refemblance   to   the  Soul,   and  the  Things  of 
 the  Body  to  thofe  \  of  the  Soul,  and  the  Things 
 which  are  Seen  to  the  Things  which  are  Hid. 
 For  as  the  Body  has  the  Eye  for  its  Guide,  and 
 this  fame  Guide  by  its  Sight  Conducts  the  Body 
 into  the  ftrait  Road  >  *  and  do  you  but  fuppofe 
 a  Man  to   be   making   his  Way  thro'  Marfhy 
 Grounds,   where   he   meets  with    noticing    but 
 Thorns  and  Bogs,  Fire  is  alfo  breaking  out,  and 
 Swords  are  {tuck  upright  in  one  Place,  and  both 
 Precipices  and  frequent  Waters  meet  him  in  ano- 
 ther ,  this  being  fuppos'd,    the  Active,  Careful, 
 and  f  nimble  Traveller,  having  his  Eye  for  his 
 Guide,  goes  over  all  thofe  difficult  Places  with 
 the  utmoft  Care  imaginable,  holding  up  his  Gar- 
 ment clofe  to  the  belt  of  his  Power  on  all  Sides 
 
 *  TheFol.  andP;w.  Edit,  with  the  Yrancfort  reads  ccruvdoU- 
 foi'  the Lipjic  Edit.  ctTuvMetroi,  and  the  Manufcript  drMJoia- 
 rot  which  is  but  little  different.  * 
 
 f  The  Manufcript  reads  t?s  4/vX^ 
 
 *  Both  Picus  and  Tdthenius  obferve  an  Abruptnefs  in  this 
 Place,  which  they  are  willing  to  think  a  Sufpeniion  of  the 
 Senfe,  rather  than  a  Real  Defect. 
 
 f  The  Manufcript  reads.,  djurKl®: 
 
 that 
 
a/Macarius  the  Egyptian.       119 
 
 that  io  it  may  efcape  bring  Rent  by  the  Shrubs 
 and  Thorns,  or  being  Bemir'd  in  the  Bogs,  or 
 g  Cut  by  any  one  of  the  Swords ;  and  his 
 Eye  Conducts  his  whole  Body  Safe,  as  being 
 indeed  its  Light,  fo  as  neither  to  be  Batter'd  to 
 pieces  againtt  the  Precipices,  nor  Drown'd  by 
 the  Waters,  nor  receive  any  manner  of  Damage 
 from  any  Difficulty  that  Threatens  him.  He  that 
 thus  *  Brifkly  and  yet  Warily  pafles  on  with  all 
 poflible  Sobriety  with  his  Garment  tuck'd  up 
 Clofe  about  him,  keeping  in  the  (trait  Path  his 
 Eye  directs  him  to,  both  keeps  himfelf  from 
 Harm,  and  preferves  the  Garment  hdhas  on,  from 
 being  either  Burnt  or  Rent.  Whereas,  if  any 
 one  that  pafles  thorough  fuch  Places  as  thefe,  is 
 Idle,  and  Slothful,  and  Supine,  and  Heavy,  and 
 Unactive,  his  Veil  fluttering  about  every  man- 
 ner of  way  is  Rent,  by  the  Shrubs  and  Thorns, 
 or  elfe  Burnt  by  the  Fire,  becaufe  he  does  not 
 keep  up  his  Garment  tight  on  all  Sides  with  the 
 Courage  of  a  Man  >  or  elfe  it  is  Cut  by  the  Swords 
 that  are  ftuck  in  the  Ground,  or  it  is  Bemir'd 
 in  fome  Bog ;  and  to  fay  ail  at  once,  he  quickly 
 Spoils  his  Fine  and  New  Vert,  merely  for.  want 
 of  Care,  with  Negligence,  and  downright  Lazi- 
 nefs.  And  not  only  fo,  but  unlels  he  keeps  a 
 watchful  and  fteady  Eye  upon  his  Way,  he  will 
 Fall  himfelf  into  a  Pit,  or  be  Drown'd  in  the 
 Waters. 
 
 After  the  very  fame  manner  the  Soul  alfo 
 which  wears  the  Fine  Garment  of  the  Body  as 
 its  Veil:,  and  is  endued  with  a  Difcerning  Fa- 
 culty that  Directs  the  entire  Soul  together  with 
 the  Body  in  its  Progrefs  thro'  the  Defcrts  and 
 Thorns  of  Life,  and  thro'  the  Mire,  and  Flame, 
 and  Precipices,  that  is,  thro'  FleiTily  Appetites, 
 
 *  The  Manufcript  rcruis  yoeyZc,  *£  vwi-c7>. 
 
 1 4  thro1 
 
no  The  Spiritual  Homilies 
 
 thro' the  Pleafures,  and  the  other  Abfurd  Fooleries 
 of  this  prefent  Time,  ought  every  way  with  So- 
 briety, Courage,  Induftry  and  Application,  to 
 Gird  and  Preferve  her  felf,  and  her  Garment  of 
 the  Body,  that  it  be  not  Rent  in  the  Briers  and 
 Thorns  of  the  World,  of  Cares,  Supinenefs, 
 and  Earthly  Diftra&ions ,  and  that  it  be  not 
 Burnt  up  with  the  Fire  of  Concupifcence :  That 
 is,  fhe  keeping  her  felf  cloath'd  with  her  Garment, 
 turns  away  her  Eye  from  Beholding  Wickednefs  -, 
 ihe  likewife  turns  away  her  Ear  from  Hearing 
 Slanders  -y  her  Tongue  from  fpeaking  Vanity  > 
 her  Hands  and  Feet  from  Evil  Undertakings.  For 
 the  Soul  certainly  has  a  Will  to  Turn  away  and 
 Hinder  the  refpe&ive  Members  of  the  Body  from 
 abominable  Sights,  from  Hearing  wicked  and  un- 
 chaft  Difcourfe,  from  Speaking  alfo  as  no  way  be- 
 comes us,  and  from  worldly  and  finful  Devices. 
 
 The  Soul  doth  alfo  Turn  her  felf  away  from 
 wicked  Refveries,  keeping  her  Heart  fo,  that  none 
 of  her  Thoughts  can  be  Hurried  away  in  the 
 Spirit  of  the  World.  And  by  thus  Struggling 
 and  tiling  her  Endeavours,  and  yet  diligently  Curb- 
 ing in  on  all  Hands  the  Members  of  the  Body 
 from  Things  (infill,  me  Prefervcs  her  Noble  Veir, 
 that  of  the  Body  from  Rents,  and  Burns,  and 
 Spots.  And  ihe  mail  her  felf  by  Vertue  of  an 
 upright  Will  enabling  her  to  Know,  Under- 
 Hand  and  Difcern,  or  to  fay  all  at  once,  thro' 
 the  Power  of  the  Lord  be  Preferv'd  entire,  me  do- 
 ing in  the  mean  time  all  me  can  to  Curb  her  felf  in, 
 and  Turning  clean  away  from  all  worldly  Concu- 
 pifcence. And  thus  doth  ilie  find  Help  from  the 
 Lord,  that  fo  me  may  in  very  Deed  be  Preferv'd 
 from  the  foremention'd  Evils.  For  when  once  the 
 Lord  fhall  obferve  any  one  Bravely  turning  his  Back 
 upon  the  Plcafures  of  this  Life,  together  with 
 .     its    grofs  Intanglements    and  Perplexities,    the 
 
 Earthly 
 
a/Macarius  the  Egyptian.       m 
 
 Earthly  Clogs,  and  Refllefs  Workings  of  Vain 
 Thoughts,  He  then  vouchfafes  him  the  fpecial 
 Afliftance  of  his  Grace,  Preferving  that  Soul  from 
 Falling,  that  pafTes  fo  Nobly  thro'  the  pre- 
 fent  Evil  World  $  and  being  Succour'd  by  him, 
 hath  gone  over  the  Stage  of  this  prefent  Life, 
 and  FininYd  his  Courfe  with  Succefs. 
 
 But  if  any  one  thro'  Sloth  and  Backward nefs 
 continues  on  his  Courfe  without  Due  Care,  and 
 of  himfelf  doth  not  Abhor  every  worldly  Luft, 
 nor  Seek  after  God  with  a  Full  Defire :   he  is 
 Driven  upon  the  Thorns  and  Thickets  of  this 
 World,  and  the  Garment  of  his  Bddy  is  Burnt 
 outright  in  the  Fire  of  Concupifcence  j   he  is 
 withal  Bemir'd  in  the  Sink  of  Pleafures  >  and  by 
 this  means  is  the  Soul  Depriv'd  in  the  Day  of 
 Judgment  of  that a  Boldnefs  it  ought  to  have,  as  a  i  Jofo 
 not  having  been  able  to  keep  its  Garment  freeiv-  r7« 
 from  Spots,  but  utterly  Rotted  it  with  the  De- 
 ceits  of  this   prefent   Time,  and   for  that  very  ' 
 reafon  it  is  b   Sentenced   to  be  Caft  out   of  thebMatth. 
 Kingdom.     For  what  fhall  God   do  with  himXX11,  Eh 
 that  voluntarily  gives  himfelf  up  to  the  World, 
 and  is  Deceived  by  the  Pleafures  of  it,  or  drawn 
 away  with  the  Hurry  of  Earthly  Diffractions  ? 
 For  the  Man,  upon  whom  he  bellows  the  Suc- 
 cours of  his  Grace,  is  he  who  Divorces  himfelf 
 from  grofs  Pleafures  and  his  c  former  accuflom'd c  Eph.  w. 
 Behaviour,  and  at  all  times  forcibly  Urges  his  Mind 12- 
 towards  the  Lord,   both  Denying  himfelf,  and 
 a  Seeking  after  the  Lord  only:  This  is  the  Per-  dAdh  xvii. 
 fon  that  God  takes   into  his  fpecial  Care,  that  27- 
 keeps  himfelf  difentangled  every  Way  from  the 
 Snares  and  Nets  of  the  Matter  of  this  World, 
 that  works  out  his  Salvation  with  e  Fear  and  Trem- e  Phil.  ii. 
 Ming  -,   that  with  the  utmofr.  Heed  pafTes  clean  l  *• 
 thorough   all  the  Snares  and  Toils,   and  Lufts 
 "of  this  World ,   both  Seeking  after  the  Lord 
 
 for 
 
I2z  The  Spiritual  Homilies 
 
 for  his  Afliftance,  and  Hoping  in  his  Mercy  to  be 
 fav'd  thro'  Grace. 
 
 For  behold  the  Five  Wife  and  Sober  Virgins 
 that   Haften'd   that  which  was   a    Stranger  to 
 their  Natures,   that  took  Oil  in  the  VelFel  of 
 their  Hearts,   that  is,   the  Grace  of  the  Spirit 
 fMatth.     from  Above,   they  had  Power  to  f  enter  with 
 xxv.  i  o.    the  Bridegroom  into  the  heavenly  Chamber.  But 
 the  others  which  were  Foolifh,    that  continued 
 in  their  own  Nature,   neither  kept  thcmfelves 
 Sober,  neither  were  they  Solicitous  to  take  the 
 tpf.xlv.7.8  Oil  of  Gladnefs  in  their  VefTels,  as  Perfons  Hill 
 in  the  Flefh,  but  they  were  overwhelmed  as  it 
 were  with  a  deep  Sleep  thro'  Negligence,  and 
 Idlenefs,  and  Sloth,  and  Ignorance,  or  even  thro' 
 an  imaginary  Opinion  of    their  Righteoufnefs  : 
 For  which  reafon  they  were  alfo  Excluded  from 
 the  Chamber  of  the  Kingdom,  not  having  been 
 able  to  Pleafe  the  Heavenly  Bridegroom.     For 
 being  kept  faft  with  the  Chain  of  this  World, 
 and  an  earthly  Kind  of  Love,  they  gave  not  up 
 their  entire  Love  to  the  Heavenly  Bridegroom, 
 fc  Matth.    neither  h  took  they  Oil.  For  the  Souls  that  Seek 
 xxv.  3.     what  is  Foreign  to  their  Nature,  the  Sanctifica- 
 tion  of  the  Spirit,  Engage  their  whole  Affection 
 to  the  Lord,  and  there  it  is  they  Walk,  and  there 
 do  they  Pray,  and  there  are  their  Thoughts  em- 
 ploy 'd,   Rejecting  all    things  elfe.     Wherefore 
 they  are  alfo  thought  Worthy  to  Receive  the 
 *  Oil  of  the  Heavenly  Grace.     And  thus  they 
 can  pafs  thro'  this  Life  without  Falling,  rendring 
 thcmfelves  perfectly  well  pleafing  to  the  Spiritual 
 Bridegroom.     Whereas  thofe  Souls  that  continue 
 
 *  By  the  Oil  of  the  Heavenly  Grace  here,  and  the  Oil  of 
 Gladnefs  before,  feems  to  be  meant  that  Fulnefs  of  Divine 
 Grace  which  is  peculiar  to  the  Gofpel,  and  alone  enables  us  to 
 do  our  Duty  with  Eafe  and  Chearfulnefs.  Compare  1  John 
 zir  27.  John  i.  1 6. 
 
 on 
 
a/MaCarius  the  Egyptian.       113 
 
 on  in  their  own  Nature  Grovel  inthei  ^noughts 
 upon  the  Earth,  their  Reafonings  are  upon  *"  the 
 Earth,  and  upon  the  Earth  it  is  that  their  Mind 
 has  its  Converfation  and  in  their  own  Opinion 
 truly  they  take  themfelves  to  belong  to  the  Bride- 
 groom, and  to  be  Adom'd  with  the  Righteouf- 
 nefs  of  the  Flefh.  But  yet  they  are  not  Born  of  the 
 Spirit  from  Above,  as  not  having  Received  the 
 Oil  of  Gladnefs. 
 
 For  the  Five  #  Rational  Senfes  of  the  Soul,  if 
 once  they  come  to  receive  the  Grace  which  is 
 from  Above ;  and  the  SancTiification  of  the  Spi- 
 rit, are  in  Truth  the  Wife  Virgins,  that  have 
 received  the  Wifdom  of  Grace  which  is  from 
 Above.  But  if  they  continue  only  in  their  own 
 Nature,  they  are  found  to  beFoolifh,  and  plain- 
 ly difcover'd  to  be  the  Children  of  the  World  j 
 for  they  have  not  put  off  the  Spirit  of  the  World, 
 notwithftanding  that  in  their  own  Conceit  they 
 take  themfelves  to  be  by  the  Goodlincfs  of  their 
 Difcourfe  and  Demure  Appearance,  the  very 
 Spoufes  of  the  Bridegroom.  For  as  thofe  Souls 
 that  wholly  and  entirely  i  Adhere  to  -\  the  Lord,  'l  P£  tncffl, 
 are  there  in  Thought,  and  there  Pray,  and  there  i8,ln  ixx' 
 Walk,  and  there  Burn  with  Defire  after  the  Love 
 of  the  Lord :  So  on  the  other  hand  the  Souls 
 that  are  #  Bound  down  in  the  Love  of  the 
 World,  it  is  their  Defire  to  have  their  Converla- 
 
 *  The  Author  chuiing  to  fpeak  of  the  inner  Man  in  way 
 of  Refemblance  to  the  outward,  I  thought  this  literal  Tran- 
 ilation  more  proper,  than  the  common  Veriion ;  by  Rathwl 
 Senfes  here  meaning  only  thofe  of  the  Inward  or  Intelic&ual 
 Regenerate  Man,  not  merely  of  the  Rational  Soul. 
 
 f  The  Francfort  and  Folio  Edition,  and  even  Dr.  P;v>/'///s, 
 read  r.y^V  But  the  Manufcript  and  Paris  of  Morel.  Ed* 
 read  kv^Jiu'. 
 
 *  The  Manufcript  reads  d'eterou,  and  not  cc9hg-xs  as  it  is 
 in  all  the  printed  Copies. 
 
 tion 
 
124  The  Spiritual  Homilies 
 
 tion  upon  the  Earth  5  there  they  Walk,  and  there 
 Employ  their  Thoughts  -y  there  does  their  Mind 
 take  up  its  entire  Abode.  For  which  Reafon 
 neither  can  they  be  Turn'd  to  the  Good  Wif- 
 dom  of  the  Spirit,  which  is  a  kind  of  Stranger 
 to  our  Nature,  I  mean  the  Heavenly  Grace, 
 which  is  necefFary  to  become  an  Ingredient  and 
 to  be  wrought  up  with  our  Nature,  that  we 
 might  be  Enabled  to  enter  together  with  the 
 Lord  into  the  Heavenly  Bridech amber,  and  ob- 
 tain everlafting  Salvation. 
 
 For  thro'  the  Difobedience  of  the  Firft  Man 
 have  we  receiv'd  into  our  felves,  that  Corrup- 
 tion of  our  Affections,  which  is  Foreign  to  our 
 Nature,  and  which  however  Eflablifh'd  by  long 
 Cuftom  and  Prefcription  as  it  were  into  Nature, 
 ought   to  be  driven  out  again  by  that  proper 
 *Matth.    k  Gueft  of  our  Nature,  the  Heavenly  Gift  of 
 ~xv-  ST-    the  Spirit,  and  we  be  Reftor'd  to   our  original 
 State  of  Purity.     And  unlefs  we    mall  obtain 
 that  Love  of  the  Spirit  which  is  from  Heaven 
 by   continual  Petitions,   and    Supplication,  and 
 Faith,  and  Prayer,  and  an  Averfion  to  the  World, 
 and   our  Nature  cleave  to  this  Love,  which  is 
 1 1  John    the  Lord  ]  himfelf,   and  be   Sanctified  by  that 
 iv.  16.      Love  of  the  Spirit,  having  been  defil'd  by  Sin, 
 and  we  perfevere  to  the  End  Blamelels,  living 
 "  Luke  i.  m  ftri&ly  in  all  the  Commandments  of  the  Lord, 
 6.  we  mall  never  be  able  to  Obtain  the  Heavenly 
 
 Kingdom. 
 
 *  But  I  have  a  Mind  to  difcourfe  this  Point 
 with  a  fort  of  Subtilty  and  Depth  to  the 
 Beit  of  my  prefent  Abilities.     Hear  therefore 
 
 *  This  concerning  the  Bodies  of  Angels  is  the  firft  of 
 thofe  Paflages  that  have  been  cenfur'd  in  our  Author,  as  Er- 
 roneous. But  I  refer  the  Reader  to  my  Introduftion,  (Ob- 
 jeftion  I.)  for  Satisfa&ion  as  to  this  particular.  See  p.  37. 
 
 and 
 
of  Macarius  the  Egyptian.       ny 
 
 and  Attend.  God,  who  is  Infinite,  and  whom 
 no  Man  can  approach  unto,  and  Uncreated,  hath 
 thro'  his  immenfe  and  inconceivable  Goodnefs 
 taken  to  himfelf  a  Body,  and  as  I  may  fo  fay, 
 has  Abridged  himfelf  of  that  n  InacceJJible^  Glory^  o ,  Tim 
 that  fo  He  might  be  in  a  Capacity  of  being vi.  16.* 
 United  with  his  vifible  Creatures,  fuch  as  the 
 Souls  I  mean  of  Saints  and  Angels,  that  they 
 too  might  be  Enabled  to  partake  of  the  Life 
 of  the  Godhead.  For  every  one  of  them  is  in 
 its  o\yn  Nature  Body ,  be  it  Angel,  Soul,  or 
 Devil.  For  how  Fine  foever  they  may  be,  yet 
 at  the  fame  time  in  Subflance,  Form  and  Image, 
 according  to  the  Subtilty  of  their  Nature  they 
 are  Thin  Bodies  flill,  as  this  Body  of  ours  is  in 
 Subflance  Grofs.  Thus  alfo  the  Soul  being  of 
 fo  fubtile  a  Nature  hath  taken  to  it  felf  an  Eye 
 by  which  it  fees,  an  Ear  by  which  it  Hears, 
 likewife  a  Tongue  by  which  it  fpeaks,  an  Hand, 
 and  to  fay  all  at  once,  an  entire  Body  with  its 
 feveral  Members,  and  having  taken  this  is  Blend- 
 ed with  it,  and  by  it  Performs  all  the  Offices  of 
 Life. 
 
 After  the  very  fame  manner  hath  God,  who 
 is  Immenfe  and  furpafling  all  Conception  °  Lef-°Heb.ii.j 
 fen'd  himfelf,  out  of  mere  Goodnefs,  and  put 
 on  the  Members  of  this  Body,  and  withheld 
 himfelf  from  the  Glory  that  is  not  to  be  Ap- 
 proach'd,  and  being  Transform'd  thro'  Clemency 
 and  Love  to  Man,  makes  himfelf  a  Body,  and  mixes 
 with  it,  and  takes  to  Him  the  Souls  that  are  Holy 
 and  well-pleafing,  and  Faithful,  and  becomes 
 One  Spirit  with  them  according  to  the  faying  of 
 p  St.  Paul,  Soul  in  Soul,  and  Subflance  in  Sub-  p  i  Cor.vi 
 ilancc,  that  the  Soul  may  live  in  *  pcrfecl: Unity,  17- 
 
 and 
 
 *  All  the  printed  Copies  read  cv  T?  hotvAi,  and  accordingly 
 render  it  in  Novitate.     But  that  Nevenefs  of  Life  we  are  caii'd  to 
 
tl6  The  Spiritual  Homilies 
 
 and  be  made  to  Tafte  of  the  Life  which  is  Im- 
 mortal, and  become  partaker  of  the  Glory 
 which  is  Incorruptible,  the  Soul  I  mean  that  is 
 worthy,  and  well-pleailng  in  his  Sight.  For  if 
 He  made  fuch  a  viiible  Creature  with  fo  Great  a 
 degree  of  Excellence  and  Variety  to  come  into 
 
 .    Being  out  of  things  that  were  <i  not,  and  that 
 mom.  iv.  had  nQ  Being  before  it  was  thus  Made .  He  ha(j 
 
 withal   a   Mind,   and    with  Eafe  He  made  of 
 
 * .     the  things  that  were  not,  Subilances  Grofs  and 
 
 Hard,  fuch  as  the  Earth  I  mean,  Mountains  and 
 
 Trees ;  (you  plainly  fee  what  Hardnefs  there  is 
 
 in  Nature.)   And  again  the  *  Middle  Waters  5 
 
 rGen.  i.    And  out  °**  tnem  did  ^c  command  the  r  Fowls 
 
 20.  '       to  be  brought  forth  >  And  laltly  the  Finer  Parts 
 
 of  the  Creation,  the  Fire  and  the  Winds,  and 
 
 whatever  elie  by  reafon  of  its  exceeding  Subtilty 
 
 efcapes  the  Sight  of  the  Eye  of  the  Body. 
 
 How  hath  the  Art  of  the  manifold  Wifdom 
 of  God,  which  is  Infinite  and  furpaffing  all  De- 
 fcription,  made  out  of  thofe  things  which  were 
 not,  the  GrofTer,  and  more  fubtile  and  delicate 
 Bodies  to  Subiifi  by  his  Will?  But  how  much 
 more  doth  He  who  is  juft  as  He  will  and  what 
 He  pleafes  to  be,  thro'  his  unfpeakable  Kind- 
 nefs,  and  inconceivable  Goodnefs  Transform  and 
 Diminiiri  Himfelf,  and  make  Himfelf  Like  to 
 us,  Embodying  Himfelf  fc;  far  as  He  was  capa- 
 
 .  in  the  Gofpel  being  always  *  Kotivorqs  and  not  v earns  I  chufe 
 A        '    '  to  read  with  the  Manufcript  c*  r»f  Ivortft,  in  Unity,  as  agree- 
 4*    .  ing  alfo  beft  with  the  Senfe  of  St.  Paul  and  our  Author,  tho* 
 
 — ' v11,     '    at  the  fame  time  in  the  Margin  of  the  Manufcript  we  are  di- 
 rected to  read  veor-^t. 
 
 *  By  fierce  v$*lcct  middle  Waters,  I  fuppofe  our  Author 
 might  mean,  the  Waters  that  run  between  the  Hills,  Sec.  they 
 being  fo  defcrib'd  by  the  Pfalmift,'  Tfal.  civ.  i  o.  And  fo  they 
 may  be  call'd  in  ContradifHndHon  to  the  Waters  above  the 
 Firmament  and  thofe  of  the  Abyfs  Below,  Gen.  i.  6,  7,  o. 
 
 ble- 
 
a/Macarius  the  Egyptian.        127 
 
 ble  in  Holy,  and  Worthy,  Faithful  Souls :  That 
 Co  He  who  is  in  himfelf  Invisible  may  f  be  feen r  l  J°hn  u 
 by  them,  and  He  who  is  above  all  Touch  may  lmmm3* 
 be  c  Felt  and  Handled  in  Proportion  to  the  *  re- <  A#s  xvif< 
 fin'd  State  of  the  Soul,  and  they  may  u  Tafte  of  27. 
 his  Sweetnefs,  and  make  the  a6hial  Experiment u  1  Pet-  «•' 
 for  themfelves  of  the  Goodnefs  of  the  Light  of|}-xix     , 
 his  unutterable  Pleafure.     When  He  pleafes,  HeHeb.vi.j-.' 
 becomes  a  Fire  Burning  up  every  Sinful  AfFe&ion 
 introduced  into  the  Soul.     For  our  God,  fays  the 
 w  Apoflle,  is  a  Confuming  Fire.  When  He  pleafes, w  Heb.  *& 
 He  becomes  a  Reft  furpaffing  all  Expreflion  and  29'  ,comr 
 Utterance,  that  the  Soul  may  be  Reftcfh'd  with^™. 
 the  Reft  of  the  Godhead.     When  He  pleafes,  24. 
 He  becomes  Joy  and  Peace,  Cherifhing  and  Em- i*  3. 
 bracing  her. 
 
 Now  if  God  is  alfo  willing  to  make  Himfelf 
 like  one  of  his  Creatures  for  the  Gladnefs  and 
 Joy  of  his  intellectual  Creatures,  fuch  as  the  City 
 of  Light,  Jerufalem   or   the   Heavenly  Mount 
 Si  on,  He  is  Able  to  do  all  things  as  he  will,  ac- 
 cording as  it  is  x  faid,  But  ye  are  come  unto  Mount x  Heb.  xii. 
 Sion,   and  unto  the  City  of  the  living  God,  the  lz: 
 Heavenly  Jerufalem.     All   things   are  Eafie  and 
 Void  of  Difficulty  to  Him,  who  is  Transform'd 
 into  whatever  he  pleafes  for  the  Sake  of  his  Wor- 
 thy and  Faithful  Souls.     Let  any  but  duly  ftrive 
 to  be  well-pleafing  to  Him,  and  he  mail  Really, 
 Experimentally  and   Scnfibly  Behold  the  Good 
 Things  of  Heaven,  the  unfpeakable  Delights  and 
 immenfe  Riches  of  the  Godhead,  which  >'  Eye  hath  *  i  Cor.  ii. 
 not  feen,  -nor  Ear  heard,  and  which  have  not  En-  °- 
 tred  into  the  Heart  of  Man:  Even  the  Spirit  of 
 
 *  By  Xenons  here  I  under/land  not  the  Natural  Finenefs 
 either  of  the  Soul  or  its  Vehicle,  but  that  Delicacy  of  Per- 
 ception in  it,  which  arifes  from  Purity  of  Heart,  and  is  ra- 
 ther a  Moral  than  Natural  Perfection. 
 
 the 
 
J28  The  Spiritual  Homilies 
 
 the  Lord  which  ferves  for  the  Reft  of  Holy 
 Souls,  their  Rejoicing,  their  Delight,  and  Eter- 
 nal Life.     For  the  Lord  Embodies  himfelf  that 
 he  may  become  their  Meat  and  Drink,   as  it  is 
 *  john  vi.  written  in  the  2  Gofpel,  He  that  eateth  this  Bread, 
 jti.        ■ [ball  Live  for  ever-,   that  He  may  Refrefh   the 
 Soul  in  fuch  a  way  as  is  not  to  be  Exprefs'd,  and 
 Fill  it  with  fpiritual  Gladnefs.     For,  faith  he,  I 
 am  the  Bread  of  Life :  In  like  manner  alfo  doth 
 he  become  the  Drink  of  the  Heavenly  Spring  as 
 « John  iv.  he  a  faith,  He  that  drinketh  of  this  Water  that 
 '14.  I  jh all  give  him,  it  Jball  be  in  him  a  Well  of  Wa- 
 
 ter [fringing  up  into  everlafting  Life.     And  we  all, 
 b  1  Cor.  x. b  fays  the  Apoflle,  have  been  made  to  drink  the 
 [ame  [fir  it  ua  I  Drink. 
 
 Thus  did  He  appear  to  every  one  of  the  Holy 
 Fathers, as  he  pleas'd,and  thought Beft  fof  them; 
 cHeb.i.  1.  after  one  c  manner  to  Abraham,  after  another  to 
 I[aac,  after  a  third  to  Jacob  -y  in  a  different  way 
 to  Noah,  to  Daniel,  to  David,  to  Solomon,  to 
 E[aias,  and  to  every  one  of  the  Holy  Prophets  * 
 after  one  manner  to  Elias,  after  another  to  Mo[es. 
 And  it  is  my  Opinion  that  Mo[es  all  the  Time  he 
 was  in  the  Mount  during  that  Fall:  of  the  Forty 
 Days,  was  admitted  into  that  fpiritual  Table,  was 
 Entertain'd  with  the  Delights  it  afforded,  and  En- 
 joy'd  them.  He  appear'd  therefore  to  every  one 
 of  the  Saints  in  particular,  as  he  thought  fit, 
 for  their  Refrefhment  and  Salvation ,  and  to  lead 
 them  into  the  Knowledge  of  God.  For  all 
 things  are  Eafle  to  Him,  that  He  inclines  to,  and 
 Dimi milling  himfelf  at  pleafure,  He  Embodies 
 himfelf,  and  is  Transform'd  when  Beheld  by 
 thofe  that  love  Him,  in  that  Glorious  Light 
 which  is  not  to  be  Approach'd,  being  manifefted 
 to  his  Saints  in  his  Great  and  InexprcffibleLove 
 according  to  his  Power.  For  the  Soul  that  is 
 thought  worthy  in  the  Abundance  of  Defire  and 
 
 Expecta- 
 
a/Macarius  the  Egyptian.       129 
 
 Expectation,  and  Faith,  and  Love,  to  Receive 
 that  Power  from  on  High,  the  Heavenly  Love 
 of  the  Spirit,  and  hath  receiv'd  the  Heavenly- 
 Fire  of  the  Life  that  is  Immortal,  is  verily  dil- 
 engag'd  from  all  worldly  Love,  and  perfectly  at 
 liberty  from  every  Bond  of  Sin. 
 
 For  as  Iron,  or  Lead^  or  Gold,  or  Silver, 
 when  calf,  into  the  Fire  is  Freed  from  that  Hard 
 Confiitency  that  is  natural  to  it,  being  chang'd 
 into  Softnefs,  and  fo  long  as  it  continues  in  the 
 Fire,  is  frill  difiblv'd  and  gone  off  from  its  native 
 Hardnefs,  through  the  ftrong  Heat  of  the  Fire  * 
 After  the  Self-fame  Manner  the  Soitl  that  has 
 Renounc'd  the  World,  and  Fix'd  its  Defire  only 
 upon  the  Lord,  in  great  Seeking  of  Soul,  and 
 Labour,  and  Conflict,  and  keepeth  up  a  con- 
 stant Expectation  of  Him  in  Faith  and  Hope  5 
 and  hath  once  receiv'd  that  Heavenly  Fire  of 
 the  Godhead,  and  of  the  Love  of  the  Spirit,  is 
 then  of  a  truth  Difentangled  from  all  Love  of 
 the  World,  and  fetFree  from  all  the  Corruption 
 of  the  Affections  >  it  turns  all  things  out  of  it 
 felf,  and  it  is  chang'd  from  its  natural  Habit 
 and  the  Hardnefs  of  Sin,  and  Efteems  all  things 
 Superfluous,  purely  Acquiefcing  in  a  fervent  and 
 unfpeakable  Love  for  that  Heavenly  Bridegroom 
 alone,  whom  it  has  Receiv'd. 
 
 But  I  tell  thee,  that   thefe  very  Brethren  fo 
 much  Defir'd  by  him,  whom  his  Eye  is  upon,  if 
 they  drawback  from  that  Love,  He  too  isTurn'd 
 away,  as  I  may  fay,  from  Them.     For  that  very 
 thing  is  the  Soul's  Life  and  Refrefhment,  namely, 
 the  hidden  and  unfpeakable  d  Communion  of  the d  Cantai< 
 Heavenly  King.     For  if  the  Love  of  that  Fel-  3» 
 lowfhip  which  is  in  the  Fleih  caufes  a  Separa- 
 tion e  from  Father,  Mother,  and  Brethren  3  and c  Gen.  ii 
 all  things   befides  are  thought  Foreign  to   the'~;" 
 married  Couple  3  and  if  there  be  any  Referve  o£ L£*T 
 
 K  Afreftion 
 
130  The  Spiritual  Homilies 
 
 Ephef.v.   Affection,  it  is  at  a  di  fiance  at  befl:  Whereas 
 31-  the  Full  Bent  of  its  Inclination  is  kept  for  her 
 
 that  Cohabits  with  him.  For  for  this  Caufey 
 faith  the  Scripture,  Jhatt  a  Man  leave  Father  and 
 Mother,  and  pall  cleave  to  his  Wife,  and  thefe 
 Two  JJoall  be  One  Flejh.  If  therefore  the  Love 
 which  is  of  the  Flefh,  Sets  one  thus  at  liberty 
 from  all  Love  befides:  How  much  more  mail 
 they,  as  many  as  have  been  thought  worthy  truly 
 to  partake  of  that  Holy  Spirit  who  is  the  Hea- 
 venly and  Indifputable  Object  of  our  Love,  come 
 entirely  off  from  the  Love  of  the  World  ->  and 
 all  things  elfe  appear  to  them  as  impertinent  Su- 
 perfluities, in  that  they  have  been  perfectly  Over- 
 c  me  with  an  Heavenly  Defire,  and  United  to  the 
 Illapfe  of  it  ?  There  are  their  Defires,  there  are 
 their  Thoughts  employ'd,  there  do  they  Live, 
 there  do  their  Thoughts  Rove  up  and  down, 
 there  is  the  Mind  continually  taken  up,  being 
 Overcome  with  Divine  and  Heavenly  Love,  and 
 Spiritual  Defire. 
 
 What  remains  then,   Beloved  Brethren,   but 
 that  having  fuch  Good  things  laid  before  us,  and 
 f2Cor.vii.lb  Great  f  Promifes  being  made  us  by  the  Lord, 
 1  •  we  Throw  off  all  Impediments  from  us,Renounce 
 
 all  Love  of  the  World,  and  give  our  felves  wholly 
 up  to  that  Only  Good  with  Seeking  and  Defire, 
 that  fo  we  may  Obtain  that  unfpeakable  Love  of 
 the  Spirit,  which  the  Bleffed  Paul  hath  Exhort- 
 ed us  to  Haflen  our  Endeavours  after,   faying, 
 *  1  Cor.     8  Follow  after  Charity,  that  we  may  be  in  a  Ca- 
 xiv.  1.      pacity  to  be  thought  worthy  of  being  Chang'd 
 h  Kzekiel    from  our  own  h  Hardnefs  by  the  Hand  of  the 
 xxxvi.  2tf.moflHigh,  and  may  come  to  the  fpiritual  Sweet- 
 nefs  and  Reft,  having  been  wounded  with  the 
 Love  of  the  Divine  Spirit.     For  the  Lord  bears 
 an  exceeding  friendly  Affection  for  Man,  wait- 
 ing with  Companion  for  the  time  when  we  mall 
 
 entirely 
 
a/Macarius  the  Egyptian.      131 
 
 entirely  Turn  to  him,  Refcuing  our  (elves  from 
 all  things  that  are  contrary  to  us.  For  tho' 
 even  we  tnro'  tne  Abundance  of  Ignorance,  and 
 Childifhnefs,  and  the  wrong  Byafs  of  Corruption 
 arc  Turn'd  away  from  Life,  and  Multiply  Im- 
 pediments upon  our  felvcs,  having  no  Mind  to 
 Repent  in  good  Earned  :  Yet  is  He  touch'd 
 with  Abundance  of  Companion  for  us,  fuffering 
 long,  till  we  Return  and  Come  to  Him,  and 
 are  Enlightned  in  our  Inward  Man,  that  our 
 Faces  may  not  be  Cover'd  over  with  Shame 
 at  the  Day  of  Judgment. 
 
 But  if  this  feems  to  us  to  be  everl  Difficulty 
 thro'  the  Trouble   there  is   in   the  Practice  of 
 Vertue,  but  more  efpecially  thro'  the  Suggeftion 
 andCounfel  of  the  Adverfory,  lo  his  Bowels  yern, 
 and  He  beareth  long,  expecting  our  Converflon  > 
 and  tho'  we  Sin,  He  holds  his  Hand,  waiting  for 
 our  Repentance  $  and  He  is  not  Afriam'd  to  Re- 
 ceive us  again  when  we  Fall,    as  the  Prophet 
 hath  faid,  l  Shall  they  Fall,  and  not  Arife^  foal  I  He *  Jer.  viii*1 
 turn  away ,  and  not  Return  ?  Only  let  us  be  k  So-  4- 
 her,  having  a  good  Mind  in  PoiTeflion,   and  let  g  l    et'  v' 
 us  Return  immediately  and  directly,  feekingAf-   * 
 fiftance  from  Him,  and  He  for  his  Part  is  Ready 
 to  Save  us.     For  He  Accepts  this  warm  Effort 
 of  our  Will  towards  Him,  the  All  of  that  Abili- 
 ty we  have,  and  the  Faith  and  Forwardnefs  that 
 proceeds    from    a   *  Good   Purpofe  $    but   the 
 whole  Regulation  of  it,  He  worketh  in  us  Him- 
 felf 
 
 Let  us  therefore,  Beloved,  ufe  our  Endeavours, 
 as  the  Children  of  God,  having  put  off  allPre- 
 pofTeilion,  and  CarelefTnefs,  and  Sloth,  to  be  Brave 
 and  Readv  to  Follow  after  Him,  never  adjourn- 
 ing from  Day  to   Day,  as  Undermin'd  by   Sin* 
 
 *  The  Manufcript  reads  t*v  c^k  srgwgf*!**  «?«££$, 
 
 K  x  For 
 
x\i         The  Spiritual  Homilies 
 
 For  we  know  not  the  Time  of  our  Departure 
 out  of  the  Body.  The  Promifes  made  to  us 
 Chriftians  are  Great  and  beyond  Expreflion  -,  in- 
 fo much  that  all  the  Glory  and  Beauty  of  Hea- 
 ven and  Earth,  with  all  the  remaining  Furniture 
 and  Variety,  Riches,  Splendour  and  Delight  of 
 the  Viiible  Creation,  bear  no  Proportion  to 
 the  Faith  and  Treafure  of  one  flngle  Soul. 
 
 How  then  fhall  we  ftand  out  againft  fuch  ex- 
 traordinary Invitations  and  Promifes,  and  not  be 
 willing  to  Come  entirely  to  Him,  and  Devote 
 our  felves  to  Him,  having  formally  Denied,  ac- 
 cording to  the  Gofpel,  together  with  all  things 
 1  Luk  xiv.  elfe,  even  our  own  ]  Life,  and  to  Love  Him  on- 
 26'  ly,  and  to  admit  of  neither  Rival  nor  Partner 
 
 with  him  ?  But  behold,  notwithftanding  all  thefe 
 things,  and  the  Great  Glory  that  has  been  Given, 
 the  many  Difpenfations  or  the  Lord  there  have 
 been  from  the  Times  of  the  Fathers,  and  the  Pro- 
 phets -,  the  many  Promifes  that  have  been  made  j 
 and    the   many  Exhortations  Given  ;    and  the 
 Great  and  Tender  Companions  of  our  Lord  and 
 Matter  from   the  Beginning   towards  us  -,    And 
 m  Rom.  v.  lattly,  notwithftanding  his  m  inexpreflible  Good- 
 7>  8.        nefs  to  us  at  his  Coining,  Demonttrated  by  his 
 John  xv.  Suffering  upon  the  Crofs,  to  Convert  and  n  Tran- 
 
 "Coli  n.^ate  us  into  L^e:  Yet  do  we  ^  re^e  toDe" 
 John  v. 3  part  from  our  own  Will  and  from  the  Love  of 
 24.  the  World,  and  from  Engagements  and  Habits 
 
 which  are  Evil.  This  therefore  is  a  Demonttra- 
 tion,  that  we  have  but  very  little  Faith,  or  ra- 
 ther none  at  all.  And  yet  after  ail,  Lo  *  He 
 continues  to  be  Kind,  Cherifhing  and  Preferring 
 us  Invifibly,  not  delivering  us  over  according  to 
 our  Sins,  for  ever  to  the  Power  of  Evil,  nor 
 yet  fuffering  us  to  Periih  by  the  Deceitfulnefs  of 
 
 *  The  Manufcript  for  uutu?    reads  cu/tv,  contrary  to  al1 
 the  printed  Copies. 
 
 the 
 
o/Macakivs  the  Egyptian.       133 
 
 the  World,  but  thro'  his  Great  Kindncfs  and 
 Long-fuffering,  Looking  down  upon  us,  expect- 
 ing when  it  will  be  that  we  Turn  to  Him. 
 
 But  I  am  very  much  afraid  the  Words  of  the 
 Apoftle  may  come  to  be  Verified  upon  us  fome 
 time  or  other,  (that  live  together  in  an  unanimous 
 Contempt  of  All,  and  are  drawn  afide  by  our 
 old  Prejudices)    in  which  he  °  fays,  Or  defpifefb0  Rom.  ii. 
 thou  the  Riches  of  his  Goodnefs,  and  Forbearance,  4- 
 and  Long-fuffering,  not  knowing  that  the  Goodnefs 
 of  God  leadeth  thee  to  Repentance  ?  But  if  to  this 
 Long-fuffering,   and  Kindnefs,   and  Forbearance 
 we  make  no  Return  but  that  of  further  Sins,  and 
 thro'  our  CarelefTnefs  and  Contempt  ihall  Pur- 
 chafe  for  our  felves  yet  Greater  Judgments,  that 
 Orach  p  alfo  will  be  Fulfill'd,  But  after  thy  Hard-  pRom.  ii. 
 nefs  and  Impenitent  Heart,  freafureft  up  to  thy  felff- 
 JVrath  againft  the  Day  of  Wrath,  and  Revelation 
 of  the  Righteous  Judgment  of  God.     For  God  has 
 carried  himfelf  with  relation  to  Mankind  with 
 Great  Goodnefs  beyond  ExprefMon,    and  with 
 Long-fuffering  not  to  be  defcrib'd,  defiring  only 
 that  we  will  be  willing  to  °i  Recover  our  felvcs,q  iTim.ii, 
 and  make  it  our  Bufinefs  to  Turn  to  him  with-  -6- 
 out  the  leaft  Referve,  that  we  may  be  in  a  Ca- 
 pacity to  Obtain  Salvation. 
 
 But  if  you  are   defirous  to  Know  the  Long- 
 fuffering  and  Great  Goodnefs  of  God  your  felf, 
 we  may  Learn  it  fufficiently  from   the  Infpir'd 
 Writings.     Look  there  upon  Ifrael,  of  -whom  are 
 r  the  Fathers,  to  whom  the Promifes  were  directed,' Rom.  ix. 
 of  whom  Chrift  came  after  the  FlefJj,  to  whom  be-  4>  f- 
 long  the  Services  of  God,  and  the  Covenant  -,  How 
 Great  Sins  were  they  Guilty  of?  How  often  had 
 they  Relaps'd?  And  yet  He  call  them  not  r  oflFfP£xcnr. 
 for  ever,    but  for  a  Proper  feafon,  Gave  them  '4« 
 up  to  Chaftifemcnts   for   an   Advantage,   being 
 willing  to  Soften  the  Hardnefs  of  their  Hearts 
 
 K  3  thro' 
 
X$4  T%e  Spiritual  Ho  mil  its 
 
 thro'  Affii&ion,   He  Turn'd,   He  Admonifh'd, 
 He  fent  Prophets   to  them.      And   how"  many 
 times    did  He  fhew  himfelf  Long-fuffering  to 
 them  that  actually  Sinn'd  againft  him  and  Pro- 
 vok'd  him  ?  And  thofe  that  Turn'd  to  him  He 
 Luke  xv.  Receiv'd  t  with  Joy  >  and  when  even  after  that 
 *°>22>2$»they  Revolted  again,  He  Forfook  'em  not,  but 
 *'  ilill  Invited  them  by  his  Prophets  to  Return  to 
 
 him.  And  many  a  time  when  they  had  Revolt- 
 ed, He  very  gladly  Embrac'd  them  and  Receiv'd 
 them  Gracioufly,  till  at  laft  they  were  Found  in 
 that  Great  Apoflacy  of  all,  and"  had  laid  violent 
 Hands  upon  their  own  Lord,  whom  thro'  the 
 Traditions  of  the  Fathers  and  Holy  Prophets 
 they  Expefted  for  their  Deliverer,  and  Sayiour, 
 and  King,   and  Prophet.     For  when  Tie  came, 
 
 *  John  i.  they  u  Received  him  not :  But  on  the  contrary,  af- 
 -z1,  ter  they  had  offer'd  Him  many  great  Indignities, 
 
 they  at  laft  PuninYd  him  with  Death  upon  the 
 Crofs.  And  in  this  Great  Offence  and  Tranf- 
 cendent  Sin,  their  Sins  which  they  had  SwclPd 
 above  the  ufual  Standard  were  Fill'd  up ;  and  fo 
 they  were  Caft  off  for  Good  and  All,  the  Holy 
 Spirit  having  departed^  from  them,  when  the 
 Vail  of  the  Temple  was  Rent.  And  thus  their 
 very  Temple,  after  it  was  given  up  to   the  Gen- 
 
 *  Matth.  tiles,  was  thrown  down,  and  made  w  De folate,  ac- 
 jexm.  38,  cording  to  the  Lord's  exprefs  x  Denunciation, 
 Kriyit     There  Jh all  not  be  Left  here  one  Stone  upon  ano* 
 
 ther,  that  pall  not  be  Thrown  down.  Thus  were  they 
 finally  Deliver'd  over  to  the  Gentiles,  and  were 
 Scatter'd  throughout  the  whole  Earth  by  thofe 
 Kings  that  had  taken  them  Captive,  and  were 
 ftri&ly  enjoin'd  never  to  Return  more  to  their 
 own  proper  Habitations. 
 
 Thus  therefore,  even  at  this  very  Day,  God  be- 
 ing Kind  and  Good  to  every  one  of  us,  Suffers 
 Jong  j  Beholding  how  many  Sins  every  one  com- 
 
 mits^ 
 
of  Mac arius  the  Egyptian.       13  j 
 
 mits,and  yet  keeps  Silence,  waiting  for  the  Time 
 when  he  ihall  Repent,  and  come  off  from  Sin- 
 ning on  any  farther,    and  Receiving  him  with 
 Great  Love  and  Joy  that  Turns  from  Sin.     For 
 fo  He  y  faith,  There  is  Joy  over  one  Sinner  that?Lvkexy, 
 repentethy  And  z  again,  It  is  not  the  Will  of  my\°' 
 Father  that  one  of  the  leaf  of 'the fe  little  ones  Jho/id\Mnrtth 
 Periflj.     But  if  any  one  under  the  Great  Kind- 
 nefs  and  Long-fuffering  of  God  thus  attending 
 him,    who   forbears   to  proceed    to   immediate 
 Vengeance  for  every  particular  Offence,  as  it  is 
 committed,   whether  Secret,   or  Manifeit,    but 
 Beholds  and  keeps  Silence,  and  as  itSvere  wait- 
 ing for  his  Repentance ,  if  any  one,  I  fay,  that 
 is  advanced  to  a  great  degree  of  Contempt,  jldds 
 a  Sin  to  Sin^  Backs  Sloth  with  Sloth,  and  Piles  "I£xnc.i. 
 up  Offences  upon  Offences,  he  Fills  the*  Bounds 
 of  his  Sins,  and  cometh  in  the  end  to  fome  Ini- 
 quity of  that  Magnitude,   that  from  it  he   can 
 never  Efcape  more,  but  is  Broken  b  to  Pieces,  and  bMatth. 
 being  for  ever  Deliver'd  over  to  the  wicked  one,  xxi-  44. 
 Perifhes.  \£ xxx' 
 
 Thus  it  befel  Sodom.     For  they  by  Sinning  I4# 
 Greatly,  and  never  Returning,  fplit  at  lair  upon 
 that  wicked  Device  of  theirs  about  the  c  An- c  Gen.  xix. 
 gels,  being  Bent  upon  Knowing  them  as  Men,  fo  f* 
 that  they  were  no  longer  capable  of  Repentance, 
 but  were  finally  Rejected.     For  they  Fill'd  up 
 the  meafure  of  their  Sins,  and  even  Exceeded  it  : 
 Wherefore   they  thro'   the  Divine  d  Vengeance  djude  7. 
 were  Deftroy'd  by  Fire.     Thus  did  it  alio  hap- 
 pen in  the  Days  of  Noah^  by  committing  many 
 Offences,  and  never  Repenting,  they  Fell  into 
 fo  Great  Crimes,  that  in  the  End  the  whole  Earth 
 
 *  The  Expreffion  is  fbmething  peculiar,  but  the  Author 
 feems  to  illuftrate  by  it  the  Swellings  and  Ozerjbw'mg  of 
 Sin,  from  that  of  the  Sea.  Compare  Jeremy  li.  f,  with  Job 
 xxviii.  1 1 ,  meaning  only,  the  Meafure  of  Iniquity, 
 
 K  4  was 
 
I $6  The  Spiritual  Homilies 
 
 was  Deftroy'd.  Thus  in  the  Cafe  of  the  Egyp- 
 tians-y  they  had  been  Great  Sinners,  and  had 
 Sinn'd  againft  the  People  of  God  $  God  us'd 
 them  with  Clemency,  fo  as  not  to  Inflict  fuch 
 Plagues  as  fTiou'd  Confume  them  utterly  ,  but 
 for  their  C halt ifement,  and  Convcrfion,  and  Re- 
 pentance, He  inflicted  on  them  the  fmall  Stripes 
 of  his  Scourges,  Bearing  with  them  Long,  and 
 6  2  Pet.  iii.  waiting  that  they  might  e  Repent:  But  they  ha- 
 9*  ving  committed  very  many  Sins  againft  the  Peo- 
 
 ple of  God,  and  then  turning  to  God,  and  after- 
 wards Repenting  of  that  Converfion,  and  Settling 
 in  the  Old  Infidelity  of  a  corrupt  Will,  and  Ha- 
 railing  again  the  People  of  God,  did  at  lad, 
 when  God  by  many  Wonders  had  brought  his 
 People  out  of  Egypt  by  the  Hand  otMofes,  Great- 
 ly Offend  in  Perilling  after  the  People  of  God. 
 Wherefore  alio  the  Divine  Vengeance  Confum'd 
 and  made  an  End  of  them  Utterly,  and  Over- 
 wheim'd  them  in  the  Waters,  having  Judg'd  them 
 as  Unworthy  of  this  prefent  Life. 
 
 In  like  manner,  as  was  faid  before,  Ifrael  com- 
 mitting many  Offences  and  Sins,  flaying  the  Pro- 
 phets of  God,  and  doing  many  other  wicked 
 things,  becaufe  God  was  Long-fuffering,  holding 
 his  Peace,  and  waiting  for  their  Repentance,  they 
 Sinn'd  at  the  laft  to  that  degree,  that  however 
 contrite,  they  cou'd  never  Rife  from  it.  For 
 they  laid  their  Hands  upon  the  Dignity  and  Cha- 
 racter of  the  Lord.  For  which  reafon  they  were 
 alfo  Forfakcn  and  Rejected  for  ever,  and  the 
 Gift  of  Prophecy,  the  Priefthood,  and  the  Ser- 
 vice of  God  were  Taken  from  them,  and  Given  to 
 the  Gentiles  that  had  Embrac'd  the  Faith,  as  the 
 f  Matth.  Lord  exprefly  f  fays,  the  Kingdom  of  God  fi all  be 
 *xi-  43-     taken  from  #  you,   and  fi all  be  Given  to  a  Na- 
 
 *  Dr,  Tritius  and  the  Manufcript  read  v/uit, 
 
 tiom 
 
a/Macarius  the  Egyptian.       137 
 
 tiori  bringing  forth  the  Fruits  of  it.  For  till  then 
 did  God  bear  with  them,  and  was  Long-fufTering, 
 and  withdrew  not  his  Companions  from  them. 
 But  beeaufe  they  had  FilPd  up  the  Meafure  of 
 their  Sins,  and  exceedingly  Abounded,  in  laying 
 Hands  upon  the  Dignity  and  Character  of  the 
 Lord,  they  were  finally  Defertcd  of  God. 
 
 But  thefe  Matters,  Beloved,  have  we  difcours'd 
 of  more  at  large,  making  it  to  appear  from  Scrip- 
 ture Sentiments,  that  we  ought  to  Turn  with- 
 out the  lead  Delay,  andHaften  to  the  Lord  who 
 exercifes  Clemency,  and  waiteth  for  us  to  come 
 perfectly  off  from  All  Wickednefsf  and  Sinful 
 PreporTerTion ,  and  with  much  Joy  Receiveth 
 them  that  turn  to  Him  >  that  our  Contempt  may 
 not  Encreafe  upon  us  from  Day  to  Day,  and 
 our  Sins  being  Heap'd  up  may  not  Multiply  up- 
 on us,  and  we  upon  this  very  account  Bring 
 down  the  Wrath  of  God  upon  our  felvcs.  Let 
 us  therefore  make  it  our  Bufinefs  to  come  to 
 God,  being  converted  with  a  True  Heart,  not 
 Defpairing  of  Salvation  (for  that  were  of  it  felf 
 a  flagrant  Inftance  of  the  Malice  and  s  Subtilty  %  i  Cor. 
 of  the  Serpent)  upon  the  Remembrance  of  Sinsxi-  3- 
 Pari,  that  lead  a  Man  into  Defpondency,  and 
 Want  of  Spirit,  and  Negligence,  and  downright 
 Inactivity,  fo  that  he  cannot  by  Turning  and 
 Coming  to  the  Lord,  obtain  Salvation  thro'  the 
 exceeding  h  Kindnefs  of  the  Lord,  which  is  reach'd  »>  Titus  Hi 
 out  to  all  Mankind.  4. 
 
 But  if  it  appears  to  us  as  a  Difficult  and  Im- 
 poffible  Thing  to  Turn  from  a  Multitude  of 
 bins,  as  having  taken  firft  PofTeflion  of  us,  (which, 
 as  we  faid  before,  is  the  Suggeition  of  Wickcd- 
 nefs  and  an  Hindrance  to  our  Salvation : )  let  us 
 call  to  mind,  and  conflderhow  *  our  Lord,  when 
 Converting  with  Mankind,  by  his  Good nefsRe- 
 
 *  The  Manufcript  inferrs  here  if^h  ' 
 
 ftor'd 
 
Xll.  2. 
 
 138  The  Spiritual  Homilies 
 
 ilor'd  the  Blind  to  their  Sight,  Cur'd  the  Sick 
 of  the  Palfie,  Heal'd  every  kind  of  Difcafe, 
 Rais'd  the  Dead  that  were  gone  down  into  Cor- 
 ruption and  Oblivion,  made  the  Deaf  to  Hear, 
 Calf  out  a  Legion  of  Devils  out  of  one  fingle 
 Man,  and  Recover'd  him  to  his  right  Mind  that 
 was  fo   far  gone  with  a  Frenzy:    How.  much 
 
 1  Pf.  xxiii.  more  will  He  not  {  Convert  the  Soul  that  turns 
 
 3-  to  Him,  and  Petitions  Him  for  Mercy,  and  ftands 
 
 in  Need  of  his  Help,  and  bring  it  into  the 
 chearful  State  of  Freedom  from  Paffions,  in- 
 to    an  Eftablimment  of  every  Vertue,    and  a 
 
 fRom.  k  Renovation  of  the  Mind,  and  Reflore  it  to 
 Health,  intellectual  Sight  and  Peace  of  Thought, 
 from  the  Blindnefs,  and  Deafnefs,  and  Deadnefs 
 of  Infidelity,  and  Ignorance,  and  Want  of  Fear, 
 bringing  it  back  to  the  Wifdom  of  Vertue  and 
 Purity  of  Heart  ?  For  He  that  made  the  Body, 
 himfelf  alfo  made  the  Soul.  And  as  when  He 
 convers'd  on  Earth,  to  all  thofe  that  came  and 
 
 "Matth.  fought  to  Him  for  l  Help  and  to  be  HeaVd^  He 
 liberally  Granted  of  his  Goodnefs  whatever  their 
 Wants  were,  as  being  the  Good  and  Only  Phy- 
 fician :  Even  fo  is  the  Cafe  exactly  the  fame  in 
 Spirituals. 
 
 For  if  He  was  mov'd  with  fo  much  Compaf- 
 fion,  towards  Bodies  which  diflblve  and  die,  and 
 Readily  and  Kindly  did  for  every  one  what  he  Re- 
 quefled :  How  much  more  to  an  Immortal  Soul, 
 that  is  Subject  neither  to  DifTolution  nor 'Cor- 
 ruption, yet  labours  under  the  Difeafe  of  Igno- 
 rance, and  Malice,  and  of  Infidelity  and  Want 
 of  Fear,  and  the  other  Affections  of  Sin*  but 
 cometh  notwithstanding  to  the  Lord,  Seeking 
 to  Him  for  Help  with  an  Eye  to  his  #  Mercy, 
 
 *  The  printed  Copies  read  all  of  'em  ««  ™  ctonS  'eXs©*, 
 which  certainly  fhou'd  be  ccu'tv*  Conf.  Manufcript 
 
 and 
 
 xv.  25- 
 Mark  ix 
 
of  Mac ari us  the  Egyptian.       139 
 
 and  defiring  to  Receive  from  Him  the  Grace  of 
 his  Spirit  for  its  Redemption,  Salvation,  and  De- 
 livery from  all  Malice  and  every  corrupt  Affec- 
 tion will  He  not  fooner  and  more  readily  Grant 
 the  Redemption  of  Healmg,agreeably  to  *  his  own 
 m  \Vord,How  much  rather  will  the  Heavenly  Father™  L.uke 
 Avenge  them  that  cry  Day  and  Night  to  hi?n  ?  And 
 he  goes  on  faying,  Verily  n  I  fay  unto  you,   thatnVc{.z. 
 He  will  Avenge  them  fpcedily.     And  again  He  ex- 
 horts in  another  °  piace,  Afk,  and  it  floall  be  Gi-  °  Matth. 
 ven  you.     For  every  one  that  ajketh,  Receiveth,vn'7>^' 
 and  he  that  Seeketh,   Findeth,  and  to  him  that 
 Knocketh,  it  floall  be  Opened.     And* a  little  P  far-PVer-  Ir- 
 ther  he  Subjoins,  How  much  more  J> hall  your  Hca-  ^JJlSL 
 vcnly  Father  give  his  Holy  Spirit  to  them  that  AJkx-u  I3. 
 Him?  9  Verily  I  fay  unto  you,  tho'  He  will  not*  Luke  xL 
 give  him  becaufe  he  is  his  Friend,  yet  becaufe  of  his  8- 
 Importunity  He  will  Rife  and  Give  him  as  much 
 as  he  hath  need  of. 
 
 By  all  thefe  Inilru&ions  therefore  hath  He  Ad- 
 moniuYd  us  to  Beg  of  Him  the  Gift  of  Grace 
 with  Boldnefs,  without  IntermiiTion,  and  with- 
 out Fainting.  For  it  was  for  the  Sake  of  r  Sin-r.  Matth. 
 ners  that  He  came  into  the  World,  that  Helx"  1$' 
 might  f  Turn  them  to  Himfelf,  and  Heal  them 
 that  Believe  on  Him.  Only  let  us  withdraw 
 our  felves  from  our  Evil  PrepofTeflions  to  the 
 Beft  of  our  Power,  and  Hate  all  Evil  Devices, 
 and  the  Deceits  of  the  World,  and  Reject  all 
 wicked  and  vain  Thoughts,  and  ever  Cleave  to 
 Him  to  the  utmoft  of  our  Power :  And  He  is 
 Ready  to  Supply  us  with  his  Help.  For  there- 
 fore is  He  Merciful,  and  Quickening,  and  Heal- 
 
 *  The  Manufcript  reads  oJt£,  and  not  cwrov,  as  it  is  in  the 
 printed  Copies. 
 
 f  The  printed  Copies  read  jjnr* e ■■laci,  but  the  Manufcript 
 
 ing 
 
140  The  Spiritual  Homilies 
 
 ing  the  Diforders  that  were  Incurable,  and  work- 
 ing Redemption  for  them  that  call  upon  Him, 
 and  Turn  unto  Him,  and  who,  as  far  they  are  able, 
 of  mere  Will  and  Choice  withdraw  from  all 
 worldly  Love,  and  take  off  their  Mind  from  the 
 Earth,  and  Hang  upon  Him  with  Application 
 and  Deflre.  To  iuch  a  Soul  as  this  doth  God 
 vouchfafe  his  Help,  which  looks  upon  all  things 
 elfe  as  Superfluous,  and  Acquiefces  in  Nothing  that 
 this  World  affords  >  but  expects  to  be  Refrefh'd 
 and  to  Rejoice  in  the  Reft  of  his  Benignity. 
 And  thus  having  thro'  fo  much  Faith  attain'd  to 
 fHeb.vi.  the  Heavenly  f  Gift,  and  made  her  Deflre  toAc- 
 4'  quiefce   in  the   Full  Aflurance  of  Hope  thro' 
 
 Grace,  and  for  the  time  to  come  adminiftring  to 
 the  Holy  Spirit  uniformly  and  conftantly,  and 
 daily  advancing  in  Goodnefs,  and  continuing  in 
 the  way  of  Right eoufnefs,  and  to  the  very  Laft 
 holding  out  Inflexible,  and  Difengag'd  from  the 
 Side  of  Malice,  and  in  no  wife  Grieving  the 
 Grace  beftow'd  upon  it,  it  is  thought  worthy  to 
 Partake  of  Eternal  Salvation  with  all  the  Saints, 
 as  being  indeed  a  joint  Partaker  and  Companion 
 in  the  Race  of  Holinefs  thro'  the  Imitation  of 
 them  during  her  Converfation  in  the  World. 
 Amen  ! 
 
 Homily 
 
a/Macarius  the  Egyptian,       141 
 
 Homily  V. 
 
 There  is  a  wide  "Difference  between  Chris- 
 tians, and  the  Men  of  this  World.  For 
 thefe  having  the  Spirit  of  the  World  are 
 Bound  in  Heart  and  Mind  with  Earthly 
 Chains.  But  They  are  defirous  of  the 
 Love  of  the  Heavenly  Father ',  placing  in 
 the  Abundance  of  their  T^efire  Him  only 
 before  their  Eyes. 
 
 IWgH-E  World  of  Chriftians,  and  their  way 
 Tig  of  Life,  and  their  Mind,  and  Difcourfe, 
 £^^1  and  Practice,  is  one  thing  :  and  that  of  the 
 Men  of  this  World,  both  as  to  Manner, 
 Sentiment,  Difcourfe,  and  Practice,  quite  and 
 clean  Another.  They  are  One  thing,  and  thefe 
 Another  -y  and  the  Difference  between  Thefe  and 
 Them  is  very  wide.  For  they  that  are  the  In- 
 habitants of  the  Earth,  and  the  Children  of  -this 
 World,  are  like  to  Wheat  that  is  Caff,  into  the 
 Sieve  of  this  Earth,  being  Tofs'd  to  and  fro  by 
 the  Unfettled  Reafonings  of  this  World,  and  in 
 the  troubled  Sea  of  Earthly  affairs,  Defires,  and 
 Variety  of  grofs  Imaginations,  while  Satan  in 
 this  Sieve,  (that  is,  of  earthly  Concerns,)  is  Sifting 
 the  whole  Sinful  Race  of  Men  ever  fince  the 
 Fall  of  Adam,  who  tranfgrefs'd  the  Command 
 of  God,  and  came  under  the  Dominion  of  the 
 Prince  of  Wickednefs,  (He  having  receiv'd  the 
 Power  over  him)  and  ever  after  is  actually  Sift- 
 ing all  the  Sons  of  this  Life  with  the  endleis  Pro- 
 jects of  Deceit  and  Diilraction,  and  Throwing 
 them  againu  the  Sieve  of  this  Earth. 
 
 For 
 
i^z         The  Spiritual  Homilies 
 
 For  as  in  a  Sieve  the  Corn  is  knock'd  againrl 
 the  Sides  by  him  that  Sifts,  and  continually  Shaken 
 and  Turnu  in  it:  So  by  means  of  earthly  Cares 
 and  Diftraftions  does  the  Prince  of  Wickednefs 
 keep  fall  Hold  of  all  Mankind,   and   by  them 
 Tofs  about,  and  Dillurb  and  Shake  them,  and 
 make  them  Hit  againft  vain  Imaginations,  and  fil- 
 thy Lulls,  inceflantly  leading  Captive,  and  Hur- 
 rying, and  Infnaring  the  Sinful  Race-of  Adam^ 
 as  the  Lord  foretold  to  the  Apoilles,  that  the 
 wicked  one  wou'd  certainly  Rife  up  againll  them, 
 •Luke      Satan7   faith  a  he,    hath  defied  to  Sift  you  as 
 xxii.  31,  fflheat^   but  I  have  Prafd  to  my  Father ',   that 
 32#  your  Faith  fail  not.     For  the  Word  that   was 
 
 fpoken  to  Cain  by  his  Maker,  and  the  Sentence 
 publickly  Pafs'd  upon  him,  (viz.  Thou  jhalt  go 
 Mourning  and  Tremblings  and  be  Tofs'd  about  up- 
 on the  Earth)  is  a  Type  and  Image  of  all  Sinners 
 as  to  their  Inward  State.  For  thus  was  the  Race 
 of  Adam,  having  once  Fain  from  the  Command- 
 ment, and  become  Sinful,  PofTefs'd  of  that  Image 
 in  the  Hidden  Man,  being  Tofs'd  about  with  the 
 incelfant  Suggeflions  of  Fear  and  Dread,  and 
 every  kind  of  Dillurbance,  with  Lulls  and  Plea- 
 ,  b  John  xiv.  fares  in  great  variety  of  b  every  Kind,  the  Prince 
 3°-  of  this  World  actually  Toffing  to  and  fro  the 
 
 Soul  that  is  not  Born  of  God  y  and  varioully 
 Diflurbing  the  Thoughts  of  Mankind,  as  Corn 
 that  is  continually  Shifted  about  in  a  Sieve  y  and 
 Shaking  and  Enfnaring  them  All  in  worldly  De- 
 ceits, and  the  Lulls  of  the  Fleiri,  and  Fears  and 
 Troubles. 
 
 For  the  Lord,  when  Shewing  them  that  follow 
 
 the  Deceits  and  Will  of  the  wicked  one  in  every 
 
 Motion  of  it,  that  they  bear  the  Image  of  Cain's 
 
 Wickednefs,  told  them  in  way  of  Reproof,  You 
 
 •johnviii.  w*//  do  c  the  Lufts  of  the  Father.   He  was  a  Mur~ 
 
 44.  derer  from  the  Beginnings   and  Abode  not  in  the 
 
 Truth, 
 
a/Macarius  the  Egyptian.       143 
 
 Truth*     So  that  the  whole  Sinful  Race  of  Adam 
 carries  about  this  Hidden  Condemnation  within 
 them,  viz.    Groaning  and  Trembling  floall  ye  be. 
 Shaken  in  the  Sieve  of  the  Earth  by  Satan  Sifting 
 you  in  Pcrfon.     For  as  from  one  Adam  the  whole 
 Race  of  Mankind   was  Spread  over  the  Earth :  Gen.  ix] 
 So  one  certain  Taint  in  the  Affections  was  de-  19- 
 riv'd  down  into  the  Sinful  Stock  of  Men  ;  and 
 the  Prince  of  Malice  is  fufficiently  Able  to  Sift 
 them  All  in  reftlefs,   and  grofs,   and  vain,  and 
 troublefome   Reflexions.     For   as  one   and  the 
 fame  Wind   is  enough   to  Stir  and   Shake    all 
 Plants  and  Seeds  whatever  ->  or,  as  the  common 
 Darknefs  of  the  Night  is  fpread  over  the  whole 
 habitable  Earth :  Thus  the  Prince  of  Wicked- 
 nefs,  being  in  fome  fort  the  intellectual  Darknefs 
 of  Sin  and  Death,  and  an  hidden  and  bluilering 
 fort  of  Wind,   Toffeth  to  and  fro  all  the  Race  of 
 Men  upon  Earth,  and  d  carries  them  about  withdEph,iV; 
 unfettled  Thoughts,  and  Enticing  the  Hearts  of  J4* 
 Men  with  the  Lufts  of e  the  World^  He  fills  every e  i  John 
 Soul  with  the  Darknefs  of  Ignorance,  Blindnefs, »•. l6- 
 and  Oblivion,   if  it  is  not  Born  from  Above, Tltus  "• 
 and  in  Mind  and  Heart  is  not  pafs'd  into  another 
 World,  according  as  it  is  laid,  f  But  our  Convey- f  Phil,  HI 
 fat  ion  is  in  Heaven.  20« 
 
 For  in  this  do  True  Chriftians  differ  from  the 
 whole  Race  of  Mankind  befides,  and  the  Dis- 
 tance between  Both  is,  as  we  faid  before,  very 
 Wide,  forafmuch  as  they  have  their  Heart  and 
 Mind  conftantly  taken  up  with  the  Thoughts 
 of  Heaven,  and  thro'  the  Prefence  and  Partici- 
 pation of  the  Holy  Spirit  do  Behold,  as  in  a 
 Glafs,  the  Good  Things  which  are  Eternal,  by 
 being  Born  of  God  from  Above,  and  being 
 thought  worthy  to  become  the  Children  of  God 
 in  Truth  and  Power,  and  being  Arriv'd  thro' 
 many  Conflicts,  and  Labours,  and  Periods,  to  a 
 
 Settled 
 
X44  T7°e  Spiritual  Homilies 
 
 Settled  and  Fix'd  State,  and  an  Exemption  from 
 Trouble/and  perfect  Reft,  never  Sifted  more,  nor* 
 made  to  Fluctuate  inUnfettled  and  VainThoughts. 
 Herein  are  they  Greater  and  Better  than  the 
 World,  by  reafon  that  their  Mind,  and  the  De- 
 fire  of  their  Soul,  are  in  the  Peace  of  Chriil,  and 
 the  Love  of  the  Spirit,  as  even  the  Lord  when 
 *  "John  v.  difcourfing  of  thefe  Matters  hath  laid,  8  that  they 
 24.  have  pafs'd  from  Death  to  Life.     Wherefore  the 
 
 Alteration  peculiar  to  Chriftians  doth  not  confift 
 in  any  outward  Fafhions  or  Refemb lances,  as  the 
 many  imagine,  that  herein  lies  the  Difference  and 
 Diftinction  between  the  *  World  and  Them,  viz. 
 in  the  ##  Fafhions  and  Figures  of  them.     And  lo 
 in  Mind  and  Thought  they  are  like  the  World^ 
 experiencing  the  fame  Commotion  and  Unfettled-1 
 nets  of   Thought,   and  Want   of  Faith,    and 
 Confuflon,  and  Diforder  and  Fear  with  all  Man- 
 kind. And  indeed  in  Shew  and  Appearance,  and 
 fome  outward  Punctilio's  of  Behaviour  they  do 
 Differ  from  the  World :    But  in  the  Heart  and 
 Mind  they  are  Bound  with  Earthly  Bands,  not 
 being  poffeis'd  of  the  Reft  which  is  of  God  and 
 the  Heavenly  Peace  of  the  Spirit  in  the  Heart  5 
 becaufe  -j"  they  fought  it  not  of  God,   and  had 
 not  Faith  to  be  made  worthy  of  them. 
 ..       For  it  is  in  the  h  Renovation  of  the  Mind,  and 
 '  the  i  Peace  of  the  Thoughts,  and  the  k  Love  of 
 ''Phil.iv.y.the  Lord,  the  Heavenly  Love,   that  the  l  New 
 *Eph.iii.  Creature  of  the  Chriftians  differences  them  from 
 *9-  all  Men  befides.     Wherefore  alfo  the  Coming  of 
 
 *Cor-f-t\1G  Lord  proceeded  upon  this  View,   that  He 
 might  make  them   that   truly  Believe  on  him 
 
 *  The  Manufcript  here  inferts  tS  nos-px,  which  was  want- 
 ing in  all  the  printed  Copies, 
 
 **  The  Manufcript  both  here  and  above  rea  ds  xvpetrt. 
 
 t  The  Manufcript  omits  the*»;  which  is  in  the  printel 
 Copies. 
 
 worthy 
 
vf  M  a  c  a  r  i  u  s  the  Egyptian.        145- 
 
 Worthy  of  thofe  Spiritual  good  Things.  For 
 the  Giory,  and  the  Beauty,  and  the  Heavenly 
 Rjches  of  Chriftians  are  Inexpreflibie,  and  Pur- 
 chas'd  only  with  Labour  and  Pains,  and  I  rials, 
 and  Many  Conflicts.  But  the  Whole  is  o\\  -ng 
 to  the  Grace  of  God. 
 
 For  if  the  Sight  of  even  an  Earthly  King  is 
 Defired  by  all  Men,  and  every  Inhabitant  in  the 
 City  of  the  King  has  a  longing  Mind  if  it  be  but 
 to  See  his  Beauty,  or  the  Finery  of  his  Robes,  or 
 the  Glory  of  his  Purple,  the  Beauty  of  his  vari- 
 ous Pearls,  and  the  Graceful  Luitxe  of  the  Dia- 
 dem, the  Auguftnefs  of  his  Noble  Retinue  (unlefs 
 we  except  thofe  Perfons  that  are  Spiritual,  who 
 look  upon  them  All  as  Nothing,  thro'  their 
 having  Experimentally  known  another  Heavenly 
 and  Incorporeal  Glory,  and  been  Wounded  with 
 a  different  unfpeakable m  Beauty,  and  Partaker  of™  p^  xIv* 
 
 another  Sort  of  Riches,    and  had  their  #  Senfes J^vii  ±: 
 
 n  Awaken  V/  in  the  Inward  Man,  and  actually  par-  «  Heb.  v. 
 taking  of  another  Spirit.)  If,  I  fay,  the  -J-  Men  14* 
 of  this  World,  who  have  the  Spirit  of  the 
 World,  are  in  earned  verydefirous  to  Behold  an 
 Earthly  King,  with  nothing  but  his  Whole 
 Splendour  and  Glory.  (For  as  his  Portion  is 
 Greater  in  thefe  vilible  Goods  than  that  of  other 
 Men,  Co  is  it  a  Glorious  and  Defirable  thing  in 
 the  Eyes  of  all  to  have  but  the  Sight  of  Him  ; 
 infomuch  that  every  one  Secretly  wi&es  with 
 himfelf,  Woiid  to  'God  Somebody  wou'd  3ej}ow 
 that  Glory^  Grace^  and  Splendow  upon  Me  ! 
 Pronouncing  the  Prince  Happy,  tho*  he  is 
 one  like  himfelf,  of  the  Earth,  of  the  like  Paf- 
 fions,  and  Mortal  withal,  but  yet  Envied  for 
 that  Becoming  Grace  and  Glory  he  is  Set  offwith 
 
 *  The  Manufcript  for  \Ac%  reads  &&■{&%. 
 t  The  Manufcript  for  *v  reads  oi. 
 
 L  for 
 
i^6  The  Spiritual  Homilies 
 
 for  a  Seafon ;)  If  then,  I  fay,  the  Carnal  part  of 
 Mankind  arefo  defirous  of  the  Glory  of  an  Earth- 
 ly King  j    How  much  more   are   thofe   upon 
 
 °Pf.  Ixxii.  whom  that  °  Dew  of  the  Spirit  of  Life,   even 
 ?•       of  the  Godhead    hath   drop'd,    and   wounded 
 
 K  xlv.  8.  tiiejr  fjearts  with  a  Divine  Love  for  Chrift  the 
 Heavenly  King,  Bound  fait  to  that  Beauty, 
 and  the  unfpeakable  Glory,  and  incorrup- 
 tible Grace,  and  the  Inconceivable  Riches  of 
 Chriit  the  True  and  Eternal  King,  with  the  De- 
 lire  and  Longing  after  whom  they  are  Captiva- 
 ted, turning  wholly  and  entirely  to  Him,  and 
 defiring  to  obtain  thofe  Unfpeakable  good  things, 
 which  thro'  the  Spirit  they  actually  Behold  as  in 
 a  Glafs  already  ->  and  for  whofe  Sake  they  Efteem 
 all  the  Beauties,  and  Graces,  and  Glories,  and 
 Honours,  and  Riches  of  Kings  and  Princes  as 
 juft  Nothing  at  all? 
 
 For  they  are  Wounded  with  the  Divine  Beau- 
 ty, and  the  Life  of  the  Heavenly  Immortality 
 hasdropt  into  their  Souls.  For  which  realbn  alfo 
 their  Delire  is  towards  that  Love  of  the  Heaven- 
 ly King,  and  Placing  Him  only  before  their 
 Eyes  in  the  Abundance  of  their  Affection,  they 
 for  his  Sake  difengage  themfelves  from  all  Love 
 of  the  World,  and  draw  back  from  every  Earth- 
 ly Clog,  that  fo  they  may  be  able  Ever  to  Re- 
 tain in  their  Hearts  that  Only  Delire.  And 
 what  that  is  we  ought  to  Pofiefs,   the  Apoftle 
 
 « 2  Cor.  v.  tells  us  in  thefe  Words,    *  For  we  know,  that  if 
 i.       our  Earthly  Houfe  of.thisl'abermch  were  diffok?d$ 
 we  have  a  Building  of  God,  an  Houfe  not  made 
 with  Hands,  Eternal  in  the  Heavens. 
 
 Every  one  therefore  ought  to  ftrive,  and  be 
 diligent  in  every  Kind  of  Vertue,  and  to  Believe 
 that  thereby  we  fhall  pofleis  that  Houfe.  For 
 if  the  Houfe  of  the  Body  be  Diflblv'd,  we  have 
 no  other  Houfe  for  the  Soul  to  Turn  in  to.     If 
 
 jo 
 
of  Mac aiuus  the  Egyptian.       147 
 
 fo  be,  (faith  the  r  Apoftle)    that   being  cktbW—**  3. 
 we  fall  not  be  found  Naked,    that  is,  depriv'd  of 
 the  Communion  and  Participation  of  the  Holy 
 Spirit,    in   which  alone   it   is   that    the  Faith- 
 ful Soul  can  find  Reft.     For  for  this  very  Rcafon 
 do  they  that  are  Chriftians  in  Truth  and  Power, 
 take  Courage  and  Rejoice  at  their  Departure  out 
 of  the f  Flcfh,  becaufe  they  have  that  Houfe  which f  " cor.xvt 
 Is  not  made  with  Hands,    which  Houfe  is   the      *0, 
 Power  of  the  Spirit  that  dwelleth  in  them.    And 
 therefore   if   the    Houfe   of  the  Body   be   de- 
 ftroy'd,  they  are  in  no  Fear  >    for  they  have  the 
 
 Heavenly  Houfe  of  the  Spirit,    and  vt  hat  t  Glory' xv; 
 
 which  is  Incorruptible.   Which  Glory,  in  the  Day   42>  43* 
 of  the  Refurrection,    will  Build  up  and  Glorify 
 even  the  Houfe  of  the  Body,    as    the  Apoftle 
 v  fpeaks,  He  that  raised  up  Chrift  from  the  Dead,  vRom.viii. 
 fall  alfo  Quicken  your  Mortal  Bodies  by  his  Spi-       1 l ' 
 rit  that  dwelleth  in  you.      And  again,  u  That  theuiCov.iv. 
 Life  alfo  of  Jefus  might  be  Manifefled  in  the  Mor-       IO- 
 tal  Body.     And  that,   fays  he,  *  Mortality  might™— Y'4' 
 be  Swallowed  up  of  Life. 
 
 Let  us  therefore  Strive,  by  Faith  and  a  vertu- 
 ous  Converfation,  henceforward  to  be  pofTeis'd 
 of  that  Cloathing,  that  when  we  Refume  the 
 Body,  we  may  not  be  found  Naked,  and  there 
 be  Nothing  wanting  which  may  Glorify  our 
 FleiTi  in  that  Day.  For  every  one,  fo  far  as  he 
 hath  been  thought  worthy  by  Faith  and  Dili- 
 gence to  be  made  Partaker  of  the  Holy  Spirit, 
 in  the  fame  Proportion  fhall  his  Body  alfo  be  Glo- 
 rified in  that  Day.  For  that  which  the  Soul 
 hath  Trcafur'd  up  within  in  this  prefent  Life,  fhall 
 then  be  Reveal'd  and  made  Manifeft  outwardly 
 in  the  Body. 
 
 For  as  the  Trees  that  have  got  over  the  Win- 
 ter, do  by  an  invifible  Power  from  both  the  Sun 
 and  the  Winds  chcriihing  them,  put  forth  from 
 
 L   z  within, 
 
148  The  Spiritual  Homilies 
 
 within,  and  moot  out  Leaves,  and  Flowers,  and 
 Fruits,  as  their  Cloathing :  And  in  like  manner 
 as  the  Flowers  of  the  Grafs  come  out  of  the  Bo- 
 foms  of  the  Earth,  and  the  Earth  is  Cover'd  and 
 Cloath'd,  and  the  Grafs  is  as  the  Lilies,  concern- 
 
 *  Matt.  vi.  ing  which  the  Lord  hath  faidj  x  that  not  even 
 z9-  Solomon  in  all  his  Glory  was  Arrafd  like  one  of 
 thefe.  (For  all  thefe  are  Rude  Sketches,  and 
 Types,  and  Images  of  Chriftians  in  the  Refur- 
 rection  :•)  So  to  all  Souls  that  are  Lovers  of  God, 
 that  is,  to  all  true  Chriftians,  the  firft  Month  is 
 Xanthicus,  which  is  call'd  April,  which  is  the 
 Day  of  theRefurre&ionj  and  thro'  the  Power  of 
 
 y  M  '  iv.  the  y  Sun  of  Right eoufnefs  there  fhooteth  out  from 
 2*       within  the  Glory  of  the  Holy  Spirit  Covering 
 
 ■  ifa.  iv.  5.  and  2  Defending  the  Bodies  of  the  Saints,  which 
 Glory  they  had  before  within  Hidden  in  *  their 
 Souls.  For  whatever  (the  Soul)  hath  at  prefent, 
 the  fame  cometh  forth  at  that  time  outwardly  in 
 the  Body. 
 
 This  Month  then,  I  fay,  is  the  Firft  of  the 
 Months  of  the  Year.  This  bringeth  joy  to  the 
 whole  Creation  >  ThisCloaths  the  Naked  Trees, 
 Opening  the  Earth  -y  This  bringeth  -f  fonh  Joy 
 to  all  Living  Creatures ;  This  Difcovers  a  Chear- 
 ful  Smile  to  All  -,  This  is  the  firft  Month  of  the 
 Chriftians,  Xanthicus by  Name,  which  is  the  Sea- 
 ion  of  the  Refl!',  eel  ion,  wherein  their  Bodies 
 fhall  be  Glorined,  by  that  unfpeakable  Light 
 which  is  from  this  very  Moment  in  them,  that 
 is,  the  Power  of  the  Spirit,  which  fhall  be  at 
 that  time  to  them  Cloathing,  Meat,  and  Drink, 
 Gladnefs,  Joy,  Peace,  a  Robe,  and  eternal  Life. 
 For  then  that  Spirit  of  the  Godhead,  which  in 
 this  prefent  Life  they  have  been  thought  wor- 
 
 *  The  Manufcript  adds  cwrav. 
 f  The  Manufcript  reads  sr^pipet. 
 
 thy 
 
a/Macarius  the  Egyptian.       149 
 
 thy  to  Receive,  becomes  the  very  univerfal 
 Luftre  of  Brightnefs,  and  Heavenly  Beauty  upon 
 them. 
 
 How  ought  we  therefore  every  one  of  us  to 
 Believe,  and  Strive,    and  be  diligent  in  a  all  ver- a  2  Pet-  i* 
 tuous  Conversation,   and  to  wait  in  Hope  and 
 much  Patience,  that  we  maybe  thought  worthy 
 on  this  Side  the  Grave  to  Receive   the  Power 
 which  is  from  Heaven,    and  the  Glory  of  the 
 Holy  Spirit  inwardly  in  the  Soul,    that  at  the 
 time  when  our  Bodies  are  Diffolv'd,    we  may 
 have  what  will  Cover  and  Quicken  us  ?     If  Jo 
 be,  b  faith  the  Apoftle,   that  being  C  loath*  d,   we  b  2  Cor.  v. 
 fhall  not  be  found  Naked.     And  c  He  floall  quicken  c     3-  ... 
 our  Mortal  Bodies  by  his  Spirit  which  dwelleth  in'    °i*ivi1 
 us.      For  Mofesj  of  BlefTed  Memory,  has  (hewn 
 us  a  Type  (thro'  that  d  Glory  of  the  Spirit  thatd2Cor  iii, 
 continued   upon   his  d  Countenance,    which   no      T* 
 Man  could  ftcadfaftly  Behold)  after  what  manner 
 the  Bodies  of  the  Saints  fhall  be  Glorified  in  the 
 Refurrection   of   the  Righteous  :    Which  very 
 Glory  the  Souls  of  fuch  as  are  Holy  and  Faith- 
 ful are  thought  worthy  to  have  within  them  in 
 the  inner  Man,   even  now  in  this  prefent  Life. 
 For  we  all3   fays  e  the  Apoftle,   with  open  Faa\eiCoT.ui. 
 that  is  to  fay,  the  inward  Man,  behold  the  Glory       l8- 
 of  the  Lord)    being  changed  into  the  fame  Image 
 from  Glory  to  Glory.      In  like  manner  again  for 
 forty  Days  and  forty  Nights  together,  /&,   as  it 
 is  f  written,  neither  Eat  Bread,  nor  Drank  tVater. f  Exodus 
 But  it  was  Impofilble,  from  the  very  Nature  of  xxxiv.  18 
 his  Body,   that  he  fhould  Live  fo  long  a  time, 
 unlets  he  partook  of  another  Spiritual  Kind  of 
 Food :    which  Food  the  Souls  of  the  Saints  do 
 from  this  very  time  receive  of  the  Spirit  after  an 
 inviftble  manner. 
 
 L  3  There 
 
i  jo  The  Spiritual  Homilies 
 
 There  are  two  *  Ways  whereby  the  BlefTed 
 Mofes  has  Prefigur'd  what  kind  or  Glory  it  is 
 which  all  true  Chriftians  fhall  have  in  theRefur- 
 redtion,  even  the  Glory  of  Light,  and  the  intel- 
 lectual Delicacies  of  the  Spirit,  which  after  an 
 hidden  manner  are  Vouchfifed  to  them  from  this 
 very  time  :  wherefore  it  *f  {hall  be  Manifefted 
 Then  in  your  Body  alfo.  For  the  Glory  which 
 the  Saints  are  now  poffefs'd  of  in  their  Souls, 
 even  that,  as  was  faid  before,  fhall  Cover  andCloath 
 their  naked  Bodies  ralfo,  and  fnatch  them  away 
 into  Heaven,  and  thereupon  fhall  we  Reft  with 
 the  Lord  in  his  Kingdom,  both  Body  and  Soul, 
 for  ever.  For  when  God  made  Adam^  he  did 
 not  provide  him  with  any  Corporeal  Wings,  like 
 the  Fowls  of  the  Air,  as  having  originally  deiign'd 
 for  him  the  Wings  of  the  Holy  Spirit,  that  is, 
 thofe  which  he  has  determin'd  to  give  him  in 
 the  Refurredtion,  to  make  him  Light  and  Carry 
 him  off,  whither  the  Spirit  pleafes  ;  which 
 Wings  the  Souls  of  the  Saints  are  thought  wor- 
 thy tD  have  at  prefent,  as  flying  up  in  their  Mind 
 into  the  Heavenly  Wifdom.  For  the  World  of 
 Chriftians  is  quite  of  Another  kind  $  Theirs  is  a 
 different  Table,  and  another  Sort  of  Raiment, 
 and  another  fort  of  Enjoyment,  and  another  Fei- 
 lowfhip,  and  another  Set  of  Thoughts.  Where- 
 fore alio  They  are  Better  than  all  Mankind  be- 
 fidesj  and  are  thought  worthy  of  Receiving  the 
 Vertue  of  thefe  at  prefent  in  their  Souls,  thro' 
 the  Holy  Ghoft.  Wherefore  in  the  Refurrec- 
 tion  their  Bodies  alfo  mall  be  thought  worthy 
 of  thofe  good  things  of  the  Spirit,  and  Mix 
 with  that  Glory  which  the  Souls  they  belong  to 
 
 *  The  Printed  Copies  read  rwVss,  the  Manuicript  r^Vs5 ; 
 I  have  taken  in  both. 
 
 f  The  Manufcript  reads  ^eue^etiWtj* 
 
 have 
 
of  Mac arivs  the  Egyptian.      iji 
 
 have  in  this   Life   actually  had  Experience   of 
 
 already. 
 
 Therefore  ought  everyone  of  us  to  Strive,  and 
 take  true  Pains,  and  be  Diligent  in  All  Vertue, 
 and  to  Believe  and  to  Seek  it  of  the  Lord  -,  that 
 the  inward  Man  may  be  made  Partaker  of  that 
 Glory  in  this  prefentLifc,  and  that  the  Soul  may 
 have  its  %Felhtwjhip  in  that  Holincfs  of  the  Spi- g  *  Joh-i» 
 lit,  that  being  cleans'd  from  the  *  Filth  of  Sin,       3- 
 we   may  have  at  the  RcfurrccHon  alfo  where- 
 withal to  Cover  our  Naked  Bodies  as  they  Rife, 
 Veil  our  Blemiihes,  Quicken  us,  and  Rcrrefh  us 
 to  all  Eternity  in  the  Kingdom  of  Heaven.     For 
 Chrift  hwill  come  down  from  Heaven,  andRaifehlTfcf.iv. 
 to  Life  all  the  Kindred  of  Adam  that  have  Slept      l6, 
 from  the  Beginning  of  the  World,  according  to 
 the  Holy  Scriptures.    And  he  (hall  Separate  them 
 all  into  Two  Diviflons  -,  and  them  that  have  his 
 own  Mark,  that  is  to  lay,  the  Seal  of  the  Spirit, 
 thefe  He  iTiall  call  to  as  his  own  Peculiar,  and 
 place  them  on  hist  Right  Hand.     For  my  Sheep,  fMat.xxv. 
 fays  he,  hear  my  Voice,  and  I  Know  them  that  are  i?,2Lpv' 
 Mine,  and  am  Known  of  Mine.      And  then  i  rial  I    j     27" 
 the  Bodies  of  Thefe  be  Surrounded  with  a  Divine  iCor.xni. 
 Glory  k  from  their  Good  Works,  and  themfelves       I2- 
 fliall  be  Full  of  the  Glory  of  the  Spirit,  which '^^ 
 they  have  had  in  their  Souls  in  this  prefent  Life.  par^  ^j, 
 So  that  being  thus  Glorified  in  the  Divine  Light,  Rev.  xix. 
 and  fnatch'd  away  to  meet  the  Lord  in  the1  Air,  S. 
 ive,  as  it  is  x  written,  Jloall  ever  be  with  the  Lord, '  lThef-ir' 
 Reigning  together  with  Him  to  Ages  of  Ages 
 without  End.     Amen. 
 
 *  The  Manufcript  reads  **»  Uvm  in  the  Plural 3  which,  if 
 the  true  Reading,  may  poiTibly  intend  the  difrinct  Pollution  of 
 Spirit,  Soul,  and  Body,  ariiing  from  the Lujis  of 'the  Fie fh,  theLufls 
 of  the  Eye,  and  the  Pride  of  Life.  Comp.  i  Johnii.  16.  with 
 i  ThefT.  v.  23. 
 
 L  4  Homily 
 
ij2  The  Spiritual  Homilies 
 
 Homily    VI. 
 
 They  that  are  willing  to  Tleafe  God,  ought 
 to  make  their  Trayers  in  Teace  and  Silence, 
 and  Meeknefs  and  Wifdom  ;  left  by  UJing 
 Noife>  they  give  Offence  to  all  But  with- 
 all  the  Homily  contains  two  Queftions, 
 Whether  the  Thrones  and  Crowns  are  Crea- 
 tures y  and  concerning  the  Twelve  Thrones 
 of  Ifrael. 
 
 p^HEY  that  come  to  the  Lord,  ought  to 
 g!|TJ||  make  their  Prayers  in  Silence  and  Peace, 
 |||^§ff|  and  great  Compofure,  and  not  with  In- 
 decent and  Conrus'd  Clamours  ,  but  wait- 
 ing upon  the  Lord  with  Anguifh  of  Heart,  and 
 Thoughts  of  Sobriety.  And  as  in  the  cafe  of Tome 
 Bad  Diftempers,  when  the  Patient  is  fbrc'd  to  be 
 Cauteriz'd,  and  to  be  under  the  Surgeon's  Hands, 
 ^  this  Perfon  with  Courage  and  Patience  under- 
 goes the  Pain  of  the  Operation,  keeping  himfelf 
 under  due  Reflraint,  without  anyTrouble  or  Dis- 
 turbance; Whereas  there  are  others  in  the  fame 
 Painful  Circumflances,  that  while  they  are  Cau- 
 terizing, or  under  the  Surgeon's  Operation,  make 
 Indecent  Noifes  :  And  yet  the  Pain  is  the  very 
 Same  both  in  him  that  makes  the  Outcry,  and 
 in  him  that  maketh  none  at  all  y  in  him  that  Stirs, 
 and  him  that  is  Still.  Thus  there  are  fome  in 
 Trouble  and  Affliction,  and  carry  it  oft  with 
 great  Sedatenefs,  keeping  their  Mind  within  the 
 
 *  The  Printed  Copies  read  *t&>s,  Thus,  which  certainly  ought 
 to  be  jr©-,  This  Perfon,  as  Fiats  in  the  Paris  Verilon  renders  it. 
 
 Bounds 
 
Vi. 
 2. 
 
 o/Macarius  the  Egyptian.       153 
 
 Bounds  of  Thought.  But  others  there  are  un- 
 der the  fame  Affliction,  who  not  bearing  it  with 
 any  tolerable  Temper,  pour  out  their  Prayers 
 With  Tumult  and  Difturbance,  fo  as  that  who- 
 ever hear,  are  offended.  There  are  others  yet 
 under  no  Uneafinefs  at  all,  that  out  of  Oftcnta- 
 tion  however,  or  Singularity,  Indulge  themfclves 
 in  diforderly  Cries,  as  if  by  thefe  they  could  Re- 
 commend themfelves  to  God. 
 
 But  it  is  by  no  means  allowable  for  any  Ser- 
 vant of  God  to  be  in  fo  Great  Diforder  >  but  in 
 all  Meeknefs  and  Wifdom,  as  the  a  prophet  hath  a  Ifa.  lx 
 Exprefs'd  it ,    To  whom  floall  I  look,  but  to  him 
 that  is  Meek  and  of  a  ghiict  Spirit ,  and  1?  embleth 
 at  my  Word  ?     And  in  the  Days  of  Mofes  b  and  b  Ex-  *» 
 Elias  do  we  find  in  the  Manifeftation  made  to  i  K^'xix 
 them,  that  when  there  was  a  Large  Attendance    u  i2- 
 of  Trumpets  and  Powers  before  the  Majefty  of 
 the  Lord,  the  Prefence  of  the  Lord  was  diftin- 
 guiuYd  thro'  them  all,  and  Manifefted  in  Peace, 
 in  Stilnefs,  and  in  Reft.      For  behold,   fays  c  the ' 
 Text,   the  Voice  of  a  Small  Breath,   and  in  that 
 the  Lord  was.      Wherefore  the  Lord's  Reft  is 
 difcover'd  to  be  in  Peace  and  Compofure.    '  For 
 as  the  Foundation  is  which  a  Man  has  laid,  and 
 the  Beginning  which  he  has  made  :  So  he  holds 
 out  to  the  laft.     If  he  Begins  his  Prayer  at  firft 
 with  Whine  and  Noife,  he  will  hold  on  the  fame 
 Cuftom  to  the  End  :    But  fince  the  Lord  has  a 
 Love  for  Man,  He  gives  his  AfTiftance  to  this 
 Perfon  notwithstanding.     Thefe  therefore,  thro' 
 the  Encouragement  or  Grace,   have  kept  up  the 
 fame  ufual  Manner  to  the  End  j    but  it  is  evi- 
 dent,  that  this  is  the  Part  of  Idiots,  by  reafon 
 that  they   both   give  Scandal    to    others,    and 
 are  themfelves    in   great   Diforder   while    they 
 Pray. 
 
 But 
 
 ibid. 
 
ij4  T%e  Spiritual  Homilies 
 
 But  the  True  Foundation  of  Prayer  is  TIji% 
 To  take  heed  to  our  Thoughts,  and  make  our 
 Prayers  in  great  Calmnefs  and  Peace,  ib  as  that 
 neither  they  that  are  without  may  take  Offence. 
 For  this  Perfon,  if  he  fhould  receive  the  Grace 
 of  God  and  Perfection,  will  offer  up  his  Prayers 
 in  Quiet  throughout,  and  will  Edify  many  more. 
 
 diCor.xiv.a/r(?r  qoci  js  not  fjoe  Jiuthor  of  Confufton^  but  of 
 ^>'  Peace.  For  they  that  deal  in  Noife,  -are  like  to 
 the  Mailers  of  the  Foreihip,  in  not  being  able  to 
 Pray  every  where,  neither  in  the  Churches,  nor 
 yet  in  the  Villages,  unlefs  it  be  perhaps  in  the 
 Deferts,  exactly  according  to  their  own  Humour. 
 .  But  they  that  pray  Quietly,  Edify  all  in  every 
 Place.  For  a  Man's  whole  Care  fhould  be  taken 
 up  about  his  Thoughts,  and  in  cutting  away  that 
 Matter  of  Evil  Suggeflions  with  which  they  are 
 Clogg'd  y    and  in  Forcing  himfelf  to  God,  and 
 
 fPn*xxiii-not  following  the e  Dictates  of  his  own  Thoughts, 
 
 4-       but  to  Collect  them  as  they  Rove,   from  every 
 
 Quarter,  Diftinguifhing  thole  which  are  Natural 
 
 from  them  that  are  Wicked.     For  the  Soul  that 
 
 fRom.vii.is  under  f  Sin?  approaches  very  near  to  a  Great 
 J4-  Wood  upon  a  Mountain,  or  the  Reeds  in  a  Ri- 
 ver, or  the  Thickets  of  Thorns,  or  Woods.  They 
 therefore  that  have  any  Mind  to  pafs  thro'  that 
 Place,  ought  to  hold  out  their  Hands,  and  by 
 Force  and  Labour  to  move  away  the  Wood  that 
 furrounds  them .  Thus  alfo  is  there  a  Wood  of 
 Thoughts,  which  inclofe  the  Soul  from  the  ad- 
 verfe  Power.  There  is  Need  therefore  of  Great 
 Diligence  and  Application  of  Mind  to  Diitinguifri 
 thole  Foreign  thoughts  of  the  Adverfe  Power.  For 
 there  is  one  that,  Trailing  in  his  own  Ability, 
 thinks  to  Fell  thofe  Mountains  that  furround  him 
 of  himfelf.  But  another  that  governs  his  Mind 
 withCompofure  and  Difcretion,  and  he  without 
 the  lead  Fatigue  to  himfelf,  Finifhes  his  Work  be- 
 yond 
 
a/Macarius  the  Egyptian.       ijvy 
 
 yond  him.  Thus  alfo  in  the  Matter  of  Prayers, 
 ibme  there  are  that  Ufe  themfelves  to  unbecoming 
 Noifes,  as  if  they  Depended  upon  Strength  of 
 Body,  never  regarding  the  Wandrings  of  their 
 Thoughts,  but  imagining  the  Work  done  Com- 
 pleatly  well  by  their  own  Power.  But  there  are 
 others  alfo  that  look  well  to  their  Thoughts,  and 
 Finifh  the  whole  Conflict  within.  Thefe  by 
 their  Understanding  and  Difcernment  are  able  to 
 Rectify,  and  to  Shake  off  the  InfurrecHons  of  the 
 Thoughts,  and  to  Walk  #  according  to  the  Will 
 of  the  Lord.  We  find  too  by  the  Apoftle,  g  That  s  i  Cor.xiv, 
 he  that  Speaketh  with  Tongues,  Edafieth  him f elf  •>  4>  5- 
 but  he  that  Prophefieth,  Edifieth  the  Church  ->  and 
 he  that  Prophefieth,  is  Greater  than  he  that  Speak- 
 eth  nnith  Tongues.  Every  one  therefore  will  chufe 
 to  Edify  others,  and  be  thought  Worthy  of  the 
 Kingdom  of  Heaven. 
 
 Queft.  Becaufe  fome  tell  us,  that  the  Thrones 
 and  Crowns  are  Creatures,  and  not  Spirits,  how 
 ought  we  to  under  ft  and  them  ? 
 
 Anfw.  The  Throne  of  the  Godhead  is  our 
 Mind.  And  again,  the  Throne  of  the  Mind  is 
 the  Godhead  and  the  Spirit.  But  even  Satan  in 
 like  manner,  and  the  Powers  and  the  Rulers  of 
 Darknefs,  from  the  Tranfgreflion  of  the  Com- 
 mandment, have  Seated  themfelves  in  the  Heart, 
 and  Mind,  and  Body  of  Adam,  as  their  proper 
 Throne.  For  this  very  Reafon  therefore  the 
 Lord  came,  and  took  a  Body  of  the  Virgin.  For 
 had  it  been  his  Pleafure  to  come  down  among  us 
 in  the  Naked  Godhead,  who  could  poflibly  have 
 Eorn  it  ?  But  thro'  the  Organ  of  the  Body  did 
 HeConverfe  with  Mankind.  Wherefore  He  re- 
 mov'd    thofe   Spirits  of  Wickednefs   that  had 
 
 •  The  Iranckfort  and  the  Folio  Editions,  and  Dr.  Tritius  read 
 uira  ;  but  the  Manufcript  and  the  Paris  Edition,  k*t?. 
 
 taken 
 
1 5 6         TJoe  Spiritual  Homilies 
 
 taken  up  their  Seats   in  the   Body,    from   the 
 
 Thrones  of  the  Mind  and  Thoughts,  where  their 
 
 Converfation  was  ->   and  the  Lord  Cleans' d  the 
 
 hHcb.  ix.  h  Confcience,  and  made  the  Mind,  the  Thoughts, 
 
 J4"      and  the  Body  a  'Throne  to  Himfelf. 
 ;Mat.xix.      Queft.  What  is  it  then  which  he'1  fetid,  Ye  fid  all 
 28#      Sit  upon  Twelve  Thrones,  judging  the  Twelve  Trifys 
 o/lfrael? 
 
 Anfw.  This  we  find  was  actually  Done  upon 
 Earth,  when  the  Lord  was  taken  up  into  Heaven. 
 For  He  Cent  the  Spirit  the  Comforter  upon  the 
 Twelve  Apoftles,  and  that  Holy  Power  which 
 came  down,  pitch'd  its  Tent,  and  Sat  upon  the 
 Thrones  of  their  Minds.      But  becaufe  they  that 
 f  A&s  ii.  flood  by   faid,   k  Thefi  are  full  of  New  Wine; 
 *3-       Peter  hereupon  began  to  Judge  them  fpeaking 
 'ver.  22,  of  Jefus$   ]  A  Man  Mighty  in  Words  and  Signs, 
 23.      Him  have  ye  Crucified,  hanging  him  upon  a  Tree. 
 And  behold !  He  doth  Wonders  there  alfo ;  He 
 Breaketh  thro'  the  Stones  of  the  Sepulchres,  and 
 m  Joel  ii.  Raifeth  the  Dead.     For  it  is  m  written,   In  the 
 28.      laft  Days  I  will  pour   out  of  my  Spirit  upon  all 
 Adsii.17.  Flejh,  and  your  Sons  and  your  Daughters  flo all  Pro- 
 phefy.     Many  therefore   having  been  Inftructed 
 n  A&s  ii.  by  Peter,  came  to  n  Repentance,    infomuch  that 
 37—41.  the  World    was  become  New,    the  Elect  of 
 God. 
 
 You  fee  how  the  Beginning  of  the  Judgment 
 appear'd.  For  there  the  World  appear -d  New. 
 For  thus  was  the  Power  given  to  them  of  Sitting 
 in  this  World,  and  pairing  Judgment.  Notwith- 
 standing that  they  are  yet  to  Sit  and  Do  Judg- 
 ment at  the  Coming  of  the  Lord,  at  the  Refur- 
 rection  of  the  Dead.  It  is  Done  even  here  alfo, 
 the  Holy  Spirit  being  Seated  on  the  Thrones  of 
 their  Minds. 
 
 But  neither  are  the  Diadems  which  Chriftians 
 fliall  then  receive,  Creatures.     And  they  that  fay 
 
 they 
 
of  Mac arius  the  Egyptian.        157 
 
 they  are,  fay  111.    But  the  Spirit  which  is n  Tranf- n  Rom.xii. 
 form'd  iheweth  thefe  things.      What  iaith  the     •*• ... 
 A\>ott\z  Paul  concerning  the  Heavenly  Jei  Uj  h   n  ?  2    °g  ni* 
 That  fie  is  the  °  Mother  of  us  all,  in  *  whom  we  are«  Gal.'iv. 
 Agreed.     But  as  to  the  Garment  which  Chrifti-      16. 
 ans  wear,  the  Spirit  it  felf  doth  manifeltly  Qoath 
 them  in  the  Name  of  the  Father,    and  of  the 
 Son,  and  of  the  Holy  Ghoft.     Amen. 
 
 Homily    VII. 
 
 Concerning  the  Goodnefs  of  C  hkist  to- 
 wards  Man.  This  Homily  doth  alfo  con- 
 tain fome  Queftions  and  Anfwers  next  to 
 I  Impertinent  or  Vain. 
 
 S  a  Man,  whom  we  will  fuppofe  to  go 
 into  a  Royal  Palace  and  fee  the  Hiftory- 
 Pieces  which  arc  there,  and  the  Noble 
 Furniture,  iheTreafures  laid  up  in  one 
 Place,  and  Variety  of  other  things  in  others  >  and 
 that  he  is  made  to  Sic  down  at  Table  with  the 
 King,  and  to  have  the  moil:  Delicious  Meats  and 
 Drinks  fet  before  him,  ana  to  be  Entertain'd 
 eveiy  manner  of  way  with  Sights  and  Ornaments : 
 but  after  all  this,  is  Divorc'd  thence,  and  found 
 to  be  driven  into  Places  that  are  Ncifome  -y  Or, 
 as  a  Virgin  that  for  Beauty,  andWifdom,  and 
 Fortune  excels  the  reft  of  her  Sex,  but  takes  in 
 a  Man  that  is  Indigent,   Mean,   and  Unfightly, 
 
 *  The  Manufcript  inftead  of  l  Ttwot*oXoySfdft  reads  «'?  %» 
 
 f  See  the  Prologomena,  Objecltffx.  where  this  Cenfure  is  par- 
 ticularly taken  into  Conflderation. 
 
 i  cloath'd 
 
i  j  8  The  Spiritual  Homilies 
 
 *2,ech.iii.  cloath'd  with  Rags,  and  taking  off  his  a  filthy 
 3— >-  Garment^  cloaths  him  with  Royal  Apparel,  and 
 puts  a  Diadem  upon  his  Head,  and  her  felf  be- 
 come his  Confort :  the  Poor  Man  thereupon  be- 
 gins to  be  itruck  with  Aftoniihment,  and  to  fay, 
 Am  I  then,  Wretched  and  Poor,  and  Mean  and 
 Pitiful  as  I  am,   to  have  fuch  a  Confort  as  this 
 
 b  Eze.  xvi.  Given  Me  ?     b  Thus  even  God  himfelf  hath  done 
 i •      for  Miferable  and  Wretched  Man."  He  hath  made 
 
 c  Heb.  vi.  him  to  Tajle  of c  another  World \  and  of  another 
 f*  molt  Delicious  kind  of  Food  ->  He  hath  fhewn 
 him  the  Glories  and  Royal  Splendour,  which 
 exceed  all  Defcription,  thofe  in  Heaven.  And 
 he  at  laft,  upon  a  due  Companion  of  thofe  Spi- 
 ritual things  with  the  things  of  this  World, 
 Throws  them  all  afide,  whether  it  be  a  King  he 
 fees,  or  Nobles,  or  the  Wife  Men,  his  Eyes  are 
 not  to  be  taken  off  from  the  Heavenly  Treafure. 
 
 djJolmiv.For  fmcc  &God  is  Love9  he  has  receiv'd  of  Him 
 l6'      the  Heavenly  and  Divine  Fire  of  Chrift,  and  he 
 is  at  Reft,  and  in  Joy,  and  there  is  heFix'd. 
 
 Qiieft.  Is  Satan  prefent  with  God0  whether  in 
 the  Air^  or  among  Men  ? 
 
 Anfw.  What  Hurt  doth  this  Sun,  which  is 
 but  a  Creature,  and  mines  upon  the  molt.  Miry 
 Places,  Receive  ?  How  much  more  is  the  Divine 
 Being  Prefent  with  Satan^and  neither  Sullied,  nor 
 Polluted  ?  But  He  hath  permitted  Evil  to.  be  for 
 the  Exercife  of  Mankind.  But  that  Evil  is 
 Darkned  and  Blinded,  and  not  able  to  look  up- 
 on the  Purity  and  Finenefs  of  God.  But  if  any 
 one  £iy  that  Satan  hath  his  proper  place,  and 
 God  too  His,  he  makes  Him  to  be  Circumicrib'd 
 even  as  far  at  leaft  as  that  Region  where  the  wick- 
 ed one  dwells.  But  we  certainly  fay  that  Good 
 is  neither  Circumfcrib'd,  nor  Comprehended,  and 
 that  all  things  are  Contain'd  in  it,  and  yet  the 
 Good  is  not  DehTd  by  the  Evil.     What  then, 
 
 i  becaufe 
 
o/Macarius  the  Egyptian.       159 
 
 becaufe  the  Heavens,  and  the  Sun,  and  the  Moun- 
 tains are  in  God  himfelf,  and  e  Subfift  by  Him,'2  Pet. Hi. 
 are  they  therefore  God  ?  No.  The  Creatures  are*"* 
 Confin'd  to  their  own  Order  j  and  the  Maker 
 himfelf  who  is  Prcfent  with   his  Creatures,   is 
 God. 
 
 Queft.  Since  Sin  is  Transform' d  into  an  Angel 
 of  Light,  and  bears  a  near  Refemblance  to  Grace, 
 how  fiali  a  Man  know  the  Wiles  of  the  Devil, 
 and  when  to  Embrace  and Diftinguijh  the  Workings 
 of  Grace  ? 
 
 Anfw.  Whatever  is  of  Grace  is  attended  with 
 fJoy,  with  Peace,  with  Love,  with  Truth. f  Gal.v. 
 The  Truth  it  *  felf  forces  a  Man  to  Seek  after  22,  22. 
 Truth.  But  the  Appearances  of  Sin,  are  Difor- 
 der'd,  and  carry  nothing  in  them  of  Love  an$ 
 Joy  towards  God.  For  as  Succhorie  is  like  Let- 
 tice,  when  yet  the  one  is  Sweet,  the  other  Bit- 
 ter :  So  in  Grace  it  felf,  there  is  a  Refemblance 
 of  Truth,  and  there  is  the  very  Subftance  of 
 Truth  it  felf.  As  for  inftance,  there  is  the 
 Brightnefs  of  the  Sun,  and  the  Body  of  the  Sun, 
 but  the  Brightnefs  appears  after  one  manner,  and 
 the  Light  that  is  Lodg'd  in  the  Body  after 
 another.  Again,  a  Lamp  illuminates  an  Houfe, 
 but  the  Luftre  that  Shines  all  about  is  one  thing, 
 and  the  Brighter  and  Clearer  Light  in  the  Body 
 of  the  Lamp  is  another.  So  are  the  things  of 
 Grace,  when  a  Man  his  as  it  were  a  diftant 
 View  of  them,  and  Rejoices  in  the  View  :  But 
 he  is  quite  another  Perfon  when  the  Divine 
 Power  enters  into  him  Seizing  all  his  Members 
 and  his  Heart,  and  Captivates  his  Mind  to  the 
 Love  of  God.  When  they  took  Peter  and 
 8  Thru  ft  him  intoPrifon,  as  he  was  mut  in  faft,  gAfts  .. 
 the  Angel  came,  and  broke  off  his  Chains,  and4>^)7i9/ 
 
 *  The  Manuscript  reads  torr«< 
 
 brought 
 
i6o  The  Spiritual  Homilies 
 
 brought  him  out,  but  he  being  as  in  an  Ecftacy, 
 thought  he  had  feen  a  Villon. 
 
 Que  ft.  But  how  do  they  Fall  that  are  Influenced 
 by  the  Grace  of  God  ? 
 
 Anfw.  Our  very  Thoughts  however  Pure,  do 
 
 in  their  own  Nature  Sub  fide  and  Fall.     For  a 
 
 ■    Man  begins  to  be  Lifted  up,  to  Cenfure  and  to 
 
 hjohnix.  fay9    You  h  are  a  Sinner ;  but  to  Efteem  himfelf 
 
 Luk  xviii  Rignteous-     You  don't  know  what  Paul  'l  faith, 
 
 IK  "      '  There  ivas  given  unto  me  a  Thorn  in  the  Flefh,  the 
 
 1 2  Cor.     Meffenger  of  Satan,  to  Buffet  me,  left  I Jhou'd  be 
 
 x"-  7-      Lifted  up  above  Me  a  fur  e.     For  there  is  even  in 
 
 pure  Nature  a  Tendency  to  Self-Elevation. 
 
 Quell.  Can  a  Man  by  means  of  the  Light  fee 
 his  own  Soul,  fince  there  are  fome  that  take  away 
 all  Revelation,  and  affirm  that  Vifion  is  merely 
 thro1  Knowledge  and  Senfe  ? 
 
 Anfw.  There  is  Senfe,  there  is  Vifion,  and 
 there  is  Illumination.  But  this  Perfon  that  hath 
 the  Illumination,  is  Greater  than  He  that  hath 
 Senfe.  For  his  Mind  is  Illuminated,  as  having 
 receiv'd  a  larger  Portion  than  the  Man  that  hath 
 Senfe,  onlybecaufe  he  hath  Expcrienc'd  in  him- 
 felf the  full  Aflurance  of  Vifions.  But  Reve- 
 lation is  ftill  of  a  different  Nature,  where  the 
 great  Things  and  Myfleries  of  God  are  difcover'd 
 to  the  Soul. 
 
 Queft.  Does  a  Man  by  Revelation  and  the  Ll- 
 vine  Light  fee  the  Soul? 
 
 Anfw.  As  thefe  Eyes  of  ours  Behold  the  Sun* 
 fo  do  they  that  are  Enlightned  Behold  the  Image 
 of  the  Soul.  But  few  Chriiiians  fee  #  thefe 
 things. 
 
 Queft.  Has  the  Soul  any  Shape? 
 
 Anfw.  It  hath  an  Image,  and  a  Shape  refem- 
 bling   an  Angel.     For  as   the  Angels   have    an 
 
 *  The  Manufcript  reads  t««Jt«s. 
 
 Image 
 
6/Macarius  the  Egyptian.        \6x 
 
 Image  unci  a  Shape  -,  and  as  the  Outward  Man 
 hath  its  Image:  So  too  the  inward  Man  hath  an 
 Image  like  an  Angel,  and  a  Shape  anfvvering  to 
 the  outward  Man. 
 
 Quell.  Is  the  Mind  one  things   and  the  Soul 
 another  ? 
 
 Anfzv.  As  the  Members  of  the  Body  which 
 are  many,  are  call'd  One  Man :  So  alfo  are  the 
 Members  of  the  Soul  many,  the  Mind,  the  Con- 
 feience,  the  Will,  and  the  Thoughts,  thofe 
 which  k  Accufe  and  thofe  which  Excufe  $  but k  Rom.  iti 
 all  thefe  are  Compriz'd  in  the  general  Notion  of  lS- 
 Thought,  and  are  the  Members  of  the^oul.  But 
 the  Soul  is  One,  the  Inward  Man.  But  as  the  Out- 
 ward Eyes  difcover  before  them  at  a  diftance 
 Thorns, Precipices,  and  Pits :  So  alfo  does  the  Mind 
 being  #  quicker  of  Apprehenfion,  Spy  out  all  the 
 Stratagems  and  Defigns  of  the  adverfe  Power, 
 and  Fortifies  the  Soul  before  hand,  as  being  the 
 Eye  of  the  Soul.  Let  us  \  return  Glory  to  the 
 Father,  and  to  the  Son,  and  to  the  Holy  Ghoil, 
 for  ever  and  ever.    Amen. 
 
 *  The  Manufcript  and  the  Paris  Edition,  for  yo^yo^  as  it 
 is  in  the  other  Copies,  reads  yogyoTegos. 
 
 *  The  Manufcript  omits  *v. 
 
 M  Homily 
 
i6z  The  Spiritual  Homilies 
 
 Homily  VIII. 
 
 Concerning  thofe  things  that  happen  to  Chrif 
 tians  in  the  Time  of  Trayer,  and  con- 
 cerning the  'Degrees  of  TerfeEtion,  name- 
 ly, whether  it  be  poffible  for  Chriflians  to 
 arrive  at  that  State  which  is  TerfeEl. 
 
 Man  goes  in  to  Bow  the  Knee,  and  his 
 Heart  is  Fill'd  with  a  Divine  Power, 
 and  his  Soul  Rejoiceth  with  the  Lord, 
 as  the  Bride  with  her  Bridegroom  ac- 
 ■  Efai.lxii.  cording  to  the  Word  of  Efaias,  *  As  the  Bride- 
 groom Rejoiceth  over  his  Bride^  Jo  /hall  the  Lord 
 Rejoice  over  thee.  It  happens  then  that  this  Per- 
 fon  who  has  been  Burled  all  day  long,  gives  him- 
 felf  at  a  certain  Hour  to  Prayer,  and  the  Inward 
 Man  is  Snatch'd  away  to  yet  farther  Devotion, 
 into  the  Unfathomable  Depth  of  that  World  in 
 much  Sweetnefs,  infomuch  that  his  whole  Mind 
 is  Eftrang'd,  being  Rais'd  and  carried  off  thither, 
 fo  that  for  that  time  there  is  a  Cloud  of  Obli- 
 vion upon  the  Thoughts  of  the  Earthly  Wis- 
 dom, by  reafon  that  his  Thoughts  are  Fill'd  with 
 Divine  and  Heavenly  Things,  Things  Infinite 
 and  Incomprehensible,  certain  wonderful  Things 
 which  are  impoiTibleto  beUtter'd  by  the  Mouth 
 of  Man,  fo  that  what  he  Prays  and  Says  at  that 
 time  is,  wou'd  to  God  my  Soul  were  gone  along 
 with  my  Prayer ! 
 
 Queft.  Does  a  Man  at  all  times  Enter  thus  far 
 into  thofe 'Things  ? 
 
 Anfw.  Grace  indeed  is  incefTantly  Prefent  and 
 has  taken  Root,  and 'is  work'd  up  with  us  from 
 our  tender  Years,  and  is  become  as  it  were  Na- 
 tural 
 
a/Macarius  the  Egyptian.       163 
 
 fcural  and  Blended  with  us,  it  being  as  effectually 
 Prefent  with  Man  as  if  it  were  One  Subitance 
 with  him.  But  it  is  after  divers  Manners  that 
 it  Conducts  the  Man  for  his  Advantage,  as  it 
 pleafes  5  fometimes  the  Fire  Flames  out  and  Kindles 
 with  greater  Strength  •,  but  at  other  times  more 
 Slow  and  Gentle.  And  even  the  Self-fame  Light 
 at  certain  Scaions  Burns  with  a  iironger  Heat 
 and  Flame,  but  at  others  the  Fire  Abates  and 
 Burns  but  Dim.  And  this  very  Lamp  (of  Grace) 
 which  is  ever  Burning  and  Shining  out,  whenever 
 it  is  Brightned  up,it  is  more  ftrongly  Enkindled  by 
 an  extraordinary  *  Infuilon  of  the  Love  of  God  j 
 But  again  it  is  Imparted  in  meafure,  and  then  the 
 Light  that  is  Prefent  is  comparatively  Dull. 
 
 Farther  yet,  by  means  of  the  Light  there  has 
 appear'd  to  fome  the  Sign  f  of  the  Crofs,  and  that 
 too  has  been  Faftned  to  the  Inward  Man.     At 
 another  time  again  a  Man  in  the  very  midft  of 
 Prayer  has  been  as  it  were  in  an  Ecftacy,  and 
 been  found  {landing  at  the  xAltar  in  a  Church  -y  * 
 and  there    have  been  Three  Loaves  brought  to 
 fuch  a  one  Leaven'd  as  it  were  with  b  Oil,  andbLev.ii.4: 
 the  more  He  has  Eaten,  the  Bread  has  Encreas'd  vii.  12. 
 and  Grown  the  more.     At  another  time  again Numb-  VI». 
 there  has  been  as  it  were  a  Garment  c  of  Light,^^; 
 fuch  as  there  is  not  upon  Earth  in  this  Life,  nei-  Xyii.  2. 
 ther  can  be  prepar'd  by  the  a  Hands  of  Men.  <*  Mark  ucj 
 For  as  when  the  Lord  went  up  into  the  Moun-3. 
 tain  with  John  and  Peter  ^  He  Chang 'd  his  Raiment , 
 and  made  it  to  appear  as  the  Lightning :     Even 
 thus  was  that  Garment ;  and  the  Man  that  was 
 
 *  Literally  it  is  thus,  viz.  The  more  it  is  E?ihindled  from  an 
 tbriety  of  the  Love  of  God ,  concerning  which  ExprelTion,  fee 
 the  Introduction,  p.fy.^  il. 
 
 f  See  the  Introduction.  h.±  y.£ £<mc. 
 
 *  See  the  Introduction. 
 
 M  z  »  Cloth"d 
 
164  r^9e  Spiritual  Homilies 
 
 *  Cloth'd  with  it,  wondrcd  and  was  AftoninVct 
 at  it.  At  another  Seafon  the  very  Light  which 
 was  Shining  in  his  Heart,  has  difclos'd  a  yet  more 
 Inward,  Profound,  and  ConceaPd  Light,  info- 
 much  that  the  whole  Man  being  Abforpt  in 
 that  Sweetneis  and  Contemplation,  was  Mailer 
 of  himfelf  no  longer,  but  was  to  this  World  as 
 a  mere  Fool  and  Barbarian,  by  reafon  of  the  Su- 
 perabundant Love  and  Sweetnefs,  and  by  reafon 
 of  the  Hidden  Myfteries.  So  that  thePerfon  be- 
 ing for  that  time  Set  at  Liberty,  arrives  to  fuch 
 Degrees  of  Perfection  as  to  become  Pure  and 
 Free  from  Sin.  But  after  all  this  Grace  has  with- 
 drawn it  felf,  and  the  Vail  of  the  adverfe  Power 
 has  come  upon  him  ->  But  it  appears  in  part  how- 
 ever, and  he  Hands  in  one  of  the  lower  Rounds 
 of  Perfection. 
 
 So  that,  as  we  may  fay,  a  Man  ought  to  get 
 over  Twelve  gradual  Steps,  and  arrive  at  Per- 
 fection. A  Man  in  time  does  attain  to  that  De- 
 gree and  Come  to  Perfection.  Again  Grace 
 gives  way,  and  comes  down  a  Step  lower,  and 
 has  made  fome  Stay  upon  the  Eleven  (inferior 
 Rounds.)  But  one  that  is  Rich  in  Grace,  at  all 
 times,  by  Night  and  by  Day,  continues  in  a  per- 
 fect State,  Free  and  Pure,  Ever  Captivated,  and 
 in  Elevation. 
 
 But  now  if  the  Man,  that  has  had  thofe  won- 
 derful things  fhewn  him,  and  had  Experience  of 
 them,  ihou'd  have  them  Always  Prefent  before 
 him,  he  wou'd  not  be  able  to  Undertake  the 
 Difpenfation  of  the  Word,  or  any  Burden.  Nei- 
 ther cou'd  he  bear  to  Hear  or  have  any  Concern, 
 upon  Occafion,    for  himfelf,    or   the  Morrow  : 
 
 *  The  printed  Copies  read  w£ehf/Spo  ■. ,  which  certainly  is 
 wrong  :  But  the  Manufcript  uifohflposy  which  is  Scute,  and 
 to  this  agrees  the  Paris  Veriion. 
 
 But 
 
of  Mac arius  the  Egyptian.       i6y 
 
 But  purely  to  Sit  in  a  Corner  in  a  State  of  E- 
 levation  and  Inebriation.  So  that  the  perfeft 
 Degree  of  all  hath  not  been  Given,  that  a  Man 
 may  be  in  a  Capacity  to  attend  the  Care  of  the 
 Brethren,  and  the  Miniitration  of  the  Word. 
 Ncverthelefs  the  middle e  JVall  of  Partition  is  bro- e  Eph.  \\. 
 ken  downy  and  even  f  Death  is  Overcome.  fT  4- 
 
 The  Cafe  is  Thus,  As  there  is  a  gloomy  Kind  lLxxv-8- 
 of  Power  that  s  hangs  about  a  Lamp  andSkreensgThe  Fo- 
 it  lightly,  as  the  thick  Air,  tho'  that  continues  ^ohcrere" 
 all  the  while  Burning  and  Shining:  *  So  is  there  t^°  Mar-" 
 a  Vail  hanging  about  the  other  Lights     Whence  gin  to  Gal. 
 it  is  that  this  Perfon  frankly  owns  that  he  is  not  iv. 
 Perfect,  nor  altogether  Free  from  Sin.     So  that 
 he  fays,    that  the  Middle  Wall  of  Partition   is 
 taken  down  and  Broken,  and  again  in  fome  Part 
 that  it  is  not  taken  down  entirely,  nor  for  good 
 and  all.     For  there  is  a  Seafon,  when  it  Kindles, 
 and  Comforts,   and  Refrefhes   in  a  greater  de- 
 gree.    There  is  again  a  Seafon  when  it  is  kept 
 under  and  difcovers  but  little  Life,  as  Grace  it 
 felf  difpenfes  to  Man  for  his  Advantage. . 
 
 But  who  everarriv'd  to  that  Degree  which  is 
 Perfecl:,  in  the  feveral  Seafons,  (of  Grace)  and 
 hath  had  a  Taft.  and  Experience  of  that  World  ? 
 For  as  yet  I  have  not  Seen  lb  much,  as  one  that 
 is  a  Chriltian,  or  Free.  But  tho'  a  Man  is  even 
 Refreih'd  with  Grace,  and  Enters  into  Myile- 
 ries  and  Revelations,  and  into  the  Great  Sweet- 
 nefs  of  Grace,  Sin  notwithstanding  is  ftiil  Pre- 
 fent  within.  But  they  by  reafon  of  the  h  j£#-hiQ6r.ir. 
 ccedingGrace^  and  the  Light  that  is  in  them  ima-  T4- 
 gine  thcmfelves  to  be  Free  and  Perfecl:,  being  for 
 Want  of  Experience  deceiv'd,  fince  they  Enjoy 
 the  Influence  of  Grace.     But  as  yet  I  have  not  • 
 
 *  All  the  printed  Copies  here  read  iq^eed  aearta,   but  it 
 mufl  certainly  be  *t*$. 
 
 M  3  Seen 
 
166  The  Spiritual  Homilies 
 
 Seen  fo  much  as  One  that  is  Free.  For  I  have 
 my  felf  in  fome  meafure,  at  certain  times,  come 
 up  to  that  Degree  -,  and  I  know  from  what  I 
 have  learnt,  that  there  is  no  fuch  thing  as  a  Per- 
 feft  Man. 
 
 Queft.  Do  you  tell  us  in  what  Degrees  you  are  ? 
 Anfw.  After  the  Sign  of  the  Crofs,  Grace  in 
 this  prefent  Life  Operates  thus,  #  It  Calms  all  the 
 Members  and  the  Heart,  fo  that  the  Soul,  out 
 of  the  Abundance  of  Joy,    feems  like  a  little 
 Child,  confeious  of  No  111  ;   and  the  Man  no 
 longer  Condemns  the  Gentile,  or  the  Jew,  or  the 
 Man  of  the  World.     But  the  inward  Man  looks 
 upon  all  with  an  Eye  of  Purity,   and  the  Man 
 Rejoices  over  the  whole  World,   and  defires  to 
 Refpect   and    Love  -f  All,   the  Gentiles,  as  the 
 **  Jews.     At  another  time,    as  the   Son  of  a 
 King,  he  confides  in  the  Son  of  God  as  his  own 
 'iIf.  ix.  6.  i  Father,   and  the  Doors  are  opened  to  him,  and 
 *  John  xiv.  in  he  goes  into  k  many  Manfions.    And  the  farther 
 2*  he  goes  in,   they  are  again  Opened  to  him,  in 
 
 proportion,  from  One  Hundred  Manfions  to  an 
 Hundred  others,  and  He  is  Rich.  And  the  more 
 he  is  Enrich'd,  there  are  again  others,  and  thofe 
 newer  Wonders,  Difcover'd  to  him.  iVnd  He  is 
 Entrufted  as  the  Son  and  Heir,  with  things  that 
 cannot  be  Spoken  by  Humane  Nature,  nor  be 
 Pronounc'd  by  the  Mouth  and  Tongue.  Glory 
 be  to  God  !     Amen. 
 
 *  The  printed  Copies  infert  ^  here,  v,  hich  the  Manufcript 
 omits. 
 
 f  The  Manufcript  for  sraV^s  reads  sr*v7«j. 
 **  The  Manufcript  for  §t  reads  #$, 
 
 Homily 
 
of  Macarius  the  Egyptian.      167 
 
 Homily  IX. 
 
 That  theTromifes  andTrophecies  of  God  are 
 Fulfill' d  thro3  all  the  Variety  of  Trials  and 
 Temptations.  And  that  We,  by  continu- 
 ally waiting  upon  God  alone,  are  Redeem' d 
 from  the  Molefiations  of  the  TVickedOne. 
 
 HE  Spiritual  Energy  of  the  Grace  of 
 God,  which  is  in  the  Soul,  performs  its 
 Work  with  much  Long-mffering,  and 
 Wifdom,  and  a  Myftical  Difpenfation  of 
 the  Mind,  the  Man  in  the  interim  Struggling  at 
 certain  Seafons  in  much  Patience.  And  then  is 
 the  Work  of  Grace  plainly  fhewn  to  be  Perfect 
 in  him,  when  the  Free  Determination  of  his  Will 
 is  Mani felled  thro'  Variety  of  Temptations  to  be 
 Acceptable  to  the  Spirit,  and  he  has  given  Proof 
 of  his  Experience  and  Patience  time  after  time. 
 But  the  whole  Conduct  of  this  Matter  we  fhall 
 fet  before  you  from  the  undeniable  Examples  in 
 Holy  Scripture. 
 
 What  I  alTert,   is  much  the  fame  with  what 
 we  find  in  Jofepb.     After  how  many  Times  and 
 Seafons  was  it  that  the  determinate  Will  of  God 
 concerning  him  was  Accomplifh'd,    and  the  Vi- 
 iions  were  FulfilPd  ?   And  what  a  SuccefHon  of 
 antecedent   Labours,    Afflictions,  and  Strcights 
 were  appointed  for  his  Purgation  ?  And  how  No  - 
 bly  did  he  Bear  up  under  All  ?     And  being  found  ■  Gen.  ill 
 by  God  to  have  been  in  every  particular  an  Ap-      4°-.. 
 prov'd  and  Faithful  Servant,  he  then  became  theAfts  vn* 
 a  King  of  JEgypt}   he  b  NouriJJfd  his  pwn  Family %* Gea!xlv 
 
 M  4  and     a' 
 
i68  The  Spiritual  Homilies 
 
 and  the  Prophecy  of  the  */^/£ww,  and  the  Will  of 
 God,  which  was  Foretold,    were  Both  Fulfill'd 
 after  long  Time  and  a  Variety  of  Difpeniation. 
 In  like  manner  as  to  David^   God  Anointed 
 a  t  Sam.  him  to  be  a  King  by  Samuel  the  Prophet.     And 
 bxvl>  *3'  when  he  was  Anointed,    then  did  he  b  Fly  from 
 IO#    'Saul^  who  perfued  him  to  take  away  his  Life. 
 p— — xxiii.And  where  then  was   God's  Anointing?     And 
 7>  lT-    where  the  Promife  that  look'd  as  if  it  meant  to 
 _xxvi.  t  x|ce  Yjffeit  immediately  ?   For  after  he  had  been 
 Anointed,  then  was  he  grievoufly  Afflicted,  wan- 
 c  Hebr.  xi.  drmg  about  in  c  Deferts,   and  deftitute  even  of 
 d  j  |am    a  Bread,  and  flying  to  the  e  Gentiles  for  Refuge, 
 xxi.  3,  4,  by  reafon  of  the  Defign  of  Saul  againft  him.  The 
 j,  6.        very  Man  whom  God  Anointed  to  be  King,  was 
 !  — IO-     yet  involved  in  fuch  Great  AfHicbions.     At  length 
 in  a  Succeflion  of  Times  having  been  Tried,  and 
 Afflicted,  and  Tempted,  and  having  exercis'd  an 
 unwearied  Patience,  having  Believed  in  God  once 
 for  all,  and  pofTefs'd  himfelf  with  a  Full  Afl lirance 
 to  this  Effeft  :    What  God  has  done  for  me  by  his 
 Prophet  in  Anointing  Mc^  and  what  God  hath  /aid 
 Jhould  come  to  pafs  concerning  me^  muft  without  all 
 doubt  fo  come  to  pafs.     At  lail,  thro'  much  Long- 
 Suffering,  the  Will  of  God  was  Brought  about, 
 f  2Samii.  an<j  David  after  many  Trials  actually  f  Reign'd. 
 4-       And  then  was  the  Word  of  God  Manifeiled,  and 
 the  Anointing  which  was  done  by  the  Prophet? 
 was  plainly  prov'd  to  be  Firm  and  True. 
 
 Likewife  in  the  Cafe  of  Mofes,  God  having 
 
 Fore-known  and  Fore-ordain'd  this  Perfon  for  the 
 
 Governour  and  Deliverer  of  the  People,  made 
 
 «  Exod.  ii.  him  to  become  the  8  Son  of  Pharaoh's  Daughter, 
 
 10. 
 
 *  The  running  Text  of  the  Manufeript  reads  c^^eirm  tho' 
 in  the  Margin,  I  confers,  we  are  dire6ted  to  read  ao^rm  the 
 Inytfible  Things  (with  all  the  Printed  Copies  j)  and  Jofeph's 
 Dreams  or  Virions  may  therefore  be  ftiied  Irwifime,  becaufe mt 
 Frobable  in  the  Eye  of  Man.    SceGen.xxxvii.  8,  10. 
 
 and 
 
0/"Macarius  the  Egyptian.       169 
 
 and  he  was  Brought  up  to  the  Wealth^  and  Glo- 
 ry, and  Plcafurc  of  a  King,  being  h  Learned  in  alt  A<fh  V1I< 
 the  JVifdom  of  the  ^Egyptians,    and  being  grown      22* 
 up  to  Man,  and  become  #  Great,  he  'Refus'd  all  'Hebr.  xi. 
 thole  things,    chufing  rather  the  Afflictions  and      24- 
 Reproaches  of  Chrif,  according  to  the  Words  of 
 the  k'Apoftfe,  than  to  Enjoy  the  Plea  fires  of  Sink  — *.-*J! 
 for  a  Seafon.     And  when  once  he  came  to  Fly      l6' 
 from  ./Egypt,    how  long  a  time  did  he  fpend  in 
 the  Bufineis  of  a  l  Shepherd,  who  was  a  King's1  Ex.  ii.  21. 
 Son  at  the  fame  time,   and  Bred  up  to  the  Plea-  —  m-  "• 
 fords  and  Delicacies  of  a  Court  ?  Ariel  thus  at  laffc 
 being  found,   thro'  much  Long-differing,  to  be 
 Approv'd  of  God,  and  m  Faithful,    as  having  un-mHeb.  SL 
 dergone  manv  Temptations,  he  became  the11  De-       z-   .. 
 tiverer,   and  "°  Leader,   and  p  King  of  Ifrael,   and    um  ' 
 was  by  God  expreily  declar'd  a  <i  God  to  Pharaoh.  n£x 
 For  by  Him  did  God  Smite  JEgypt,   and  mew 
 r  Great  and  Wonderful  Things  f  upon  Pharaoh,°?n™1 
 and  in  the  iffue  f  Drown'd  the  ^Egyptians  in  thePD2°* . 
 Sea.     Behold,   after  how  many  Times  the  Will  Xxxiii.$\ 
 and  Purpofe  of  God  was  plainly  Difcover'd,   and  1  Exod.vii. 
 after  how  many  Trials  and  Afflictions  it  was  Ac-       '• 
 complim'd.  "       r^d*v;K 
 
 The  fame  we  have  Exemplified  in  Abraham.  __\-    IO 
 
 How  many  Years  before-hand  had  God  promis'd  ' . xiv. 
 
 to  give  him  a  t  Son,  and  yet  gave  him  none  for  26 — 30. 
 all  that  immediately  ;   but  v  Trials  and  Tcmpta-  '  Gcn*  xv' 
 
 tions  Befel  him  in  the  mean  time  many  Years? t'Xvil 
 
 And  he  took  all  that  came  upon  him  with  a  per-     ^_s. 
 
 fevering  Patience,   apd  tt ftrengtherfd  himfclf  in xviii. 
 
 Faith,  being  fully  perfuaded,  that  He  who  made  the  v '  °» cV. 
 
 2. 
 *  The  Folio  and  Frankfort,  and  the  Lip/rc  Editions,  here  inferfu  Rom  jv> 
 viV«     which  yet  is  not  in  the  Magufcript,    nor.  Edition  0^18,19,20] 
 Morehus,  tho'  it  is  plainly  taken  from  {&£,*!.  24.  where  sr<V«  2  j 
 occurs  j  and  then  it  fkould  be  thus,  liz.  And  by  Faith,  when 
 become  Great,  he  Refusal,  &c. 
 
 f  The  Marrjfcript  here  for  7r»  reads  «V. 
 
 Promife 
 
 7. 
 xod.iii. 
 
 o. 
 
17 o  The  Spiritual  Homilies 
 
 .  Tit.  i.  2.  Promife  not  being  in  a  x  Capacity  to  Lie,  will  make 
 his  own  Word  Good,  And  thus  being  found  Faith- 
 ful, he  obtain'd  to  the  Promife. 
 
 After  the  fame  manner  alfo  was  Noah  in  the 
 
 *Gen.  v.  yFive  Hundredth  Year  of  his  Life,  commanded 
 3  V     by  God  to  prepare  the  Ark,   who  had  told  him 
 
 mm  V1,  8'  He  would  bring  a  Flood  upon  the  Earth  j  and 
 yet  it  was  in  his  Six  Hundredth  Year  that  He 
 brought  it.  He  waited  long  a  full  Hundred 
 Years,  not  doubting  in  the  leaft,  whether  God 
 would  do  as  he  had  laid,  or  not :  But  being  once 
 for  all  Eftablifh'd  in  a  Firm  Belief,  that  whatever 
 God  had  fpoken  would  without  all  queffion 
 come  to  pafs.  And  being  thus  Approv'd  for  the 
 Purpofe  of  his  Heart,  in  Faith  and  Patience,  and 
 
 **Pet.ii.  much  2  Long-fufFering,  He  alone  was  fav'd  with 
 8*      his  Houfe,   having  kept  the  Commandment  be- 
 yond Exception. 
 
 Thefe  Proofs  have  we  brought  out  of  the 
 Scriptures,  in  order  to  make  it  plain  beyond  dif- 
 pute,  that  the  Energy  of  the  Grace  or  God  in 
 Man,  and  the  Gift  of  the  Holy  Spirit,  which 
 the  Faithful  Soul  is  thought  worthy  to  Receive, 
 is  attended  with  great  Conflict,  much  Patience, 
 and  Long-fufFering,  and  Temptations,  and  Trials  > 
 the  genuine  Inclinations  of  the  Will  being  Tried 
 by  all  manner  of  Afflictions.  And  if  fhe  Grieves 
 not  the  Spirit  in  any  kind,  but  Harmonizes  with 
 Grace  throughout  all  the  Commandments,  then 
 is  (lie  thought  worthy  to  be  Set  at  Liberty  from 
 her  Afflictions,  and  Receives  the  Fulnefs  of  the 
 Adoption  of  the  Spirit,  and  that  which  is  fpoken 
 of  in  a  Myftery,  and  of  the  Spiritual  Riches,  and 
 of  the  JVifdom  which  is  not  of  this  World,  which 
 they  who  are  Chriilians  indeed  become  Partakers 
 of. 
 
 Wherefore  alfo  thefe  Differ  in  all  refpe&s 
 from  all  the  Men  who  have  the  Spirit  of  the 
 
 World, 
 
a/Macarius  the  Egyptian.       171 
 
 World,  the  Men    of  Prudence,   Underftanding 
 
 and  Wifdom.   For  fuch  a  one  pafTeth  a  Judgment 
 
 upon  all  Men,  as  it  is a  written,  He  knowcth  every2 1  Cor.ii. 
 
 Man,  whence  he  [peaks,  and  where  his  Station  '-S^1^ 
 
 and  what  the  Degrees  he  is  in.     But  not  a  Man  J^^ 
 
 of  thofe  that  have  the  Spirit  of  the  World  is  able 
 
 to  Know  andDifcern  Him,  unlcfs  He  only  who 
 
 has  the  Like  Heavenly  Spirit  of  the  Godhead, 
 
 He  knows  his  Like,  as  the  Apoftle  Hpeaks,  Com-b  —  v.  13. 
 
 paring  Spiritual  Things  with  Spiritual     But  c  thec  —v.  14. 
 
 Animal  Man  receiver h  not  the  Things  of  the  Spirit 
 
 of  God.     For  they  are  FooliJJmefs  to  him.     But d  he d  —v.  rj, 
 
 that  is  Spiritual,  difcerneth  all  *  Men^  yet  he  him- 
 
 felf  is  difcemed  of  no  Man.      Such  a  one  as  this 
 
 looks  upon  all  the  Glorious  things  of  the  World, 
 
 its  Wealth,    Delicacies,   and  Univerfal  Pleafure, 
 
 and  even  Knowledge  it  felf,  and  every  thing  that 
 
 belongs  to  this  prefent  State,  as  Abominable  and 
 
 Deteftable. 
 
 For  as  a  Man  that  Burns  with  a  Fever,  what- 
 ever you  bring  him  to  Eat  or  Drink,  tho'  never 
 fo  Pleafant,  he  Abominates  and  thrufts  it  from 
 him,  becaufe  he  Burns  with  the  Fever,  and  is 
 much  Tormented  with  it.  After  the  felf-fame 
 manner  they  alfo  that  Burn  with  the  Heavenly, 
 Holy,  and  Noble  Defire  of  the  Spirit,  and  are 
 Wounded  in  the  Soul  with  an  Affection  for  the 
 Love  of  God,  and  ftrongly  Influenc'd  with  that 
 Divine  and  Heavenly  Fire,  which  the  Lord e  came e  Luke  xif„ 
 to  fend  upon  Earth,  and  whofe  Will  it  is  it  floould  49- 
 fpeedily  be  Kindled  -,  and  Flame  out  into  the  Hea- 
 venly Defire  of  Chrift,  as  was  faid  before ;  thefe, 
 I  fay,    Etleem  all   the  Glorious    and    Prctious 
 
 *  All  the  Printed  Copies  read  ?r«v&,  with  the  common  Co- 
 pies of  the  Greek  Teftament.  But  the  iManufcript  reads  n-uv&s, 
 a  Reading  which  Dr.  Mills  vindicates  from  Iren&ns  and  Tbeodorct, 
 and  which  perhaps  better  fuits  with  the  running  Senfe  of  Ma- 
 cmus  here. 
 
 things 
 
172-  7#<?  Spiritual  Homilies 
 
 things  of  this  prefent  World,  as  things  to  be  Ab- 
 horr'd  and  Hated,  by  reafon  of  that  Fire  of  the 
 Love  of  Chrift.  that  PofTeffes  them,  and  Kindles 
 and  Inflames  them  with  a  Difpofition  for  God, 
 and  with  the  Heavenly  good  things  of  Love. 
 From  which  Love,  Nothing  of  all  that  is  in 
 Heaven,  or  upon  the  Earth,  or  under  the  Earth, 
 fhall  be  able  to  Separate  thefe,  as  the  Apoitle 
 %  Ro.  viii.  Paul  hath  Teftified,  £  Who  Jball  Separate  Us  from 
 35 *•     the  Love  of  Chrift  ?  and  fo  on. 
 
 But  it  is  never  known,  that  any  one  finds  the 
 « Luke xxi.  g  PoJJeJJion  of  his  own  Soul^  and  of  the  Heavenly 
 *9'      Spirit  of  Love,   unlefs  he  Alienate  himielf  from 
 all  things  that  are  properly  of  this  World  ,   give 
 himfelf  Entirely  up  to  Seek  after  the  Love  of 
 Chrift  y  and  his  Mind  be  Diiengag'd  from  Ma- 
 terial* Cares  and  Earthly  I ntanglements :  that  he 
 may  be  wholly  taken  up  with  that  one  Aim  ia 
 view,  Regulating  thefe  things  by  All  the  Com- 
 mandments,   that   fo  his  whole  Concern,   and 
 Search,  and  Engagement,  and  the  Employ  of  his 
 Soul  be  laid  out  upon  finding  out  that  Intellect 
 h Compare  tua\  Subftance  ,    how  it  ought  to  be  h  Adorn'd 
 Pr0Ic  9t  w^  tne  PrecePts  of  every  Vertue,  and  theHea- 
 j  o.   jer'.venly  Ornament  of  the  Spirit,   and  the  Commu- 
 ii.  32.  andnion  of  the  Purity  and  Sanclification  of  Chrift; 
 iPet.iii.4.  that  a  Man  having  difcarded  All,   and  cut  off 
 ,  J  |ohn  j  from  himfelf  all  the  Impediments  of  Matter  and 
 3.      the  Earth,    and  Carnal  Love,     and  coming  off 
 from  Natural  Affection,  whether  for  Parents  or 
 other  Relations,   may  not  allow  his  Mind  to  be 
 taken  up  with  any  thing  elfe,  or  be  drawn  off, 
 whether  by  Government,  or  Glory,  or  the  Ho- 
 nours, or  Carnal  Friend ihips  of  the  World,   or 
 any  other  Earthly  Cares :  But  let  his  whole  Mind 
 entirely  Confine  its  Care   and  Anxiety   to   the 
 
 *  The  Manufcript  and  Paris  Copy  infert  here  /uf&tjttv alv. 
 
 Searching 
 
a/Macarius  the  Egyptian.        173 
 
 Searching  out  of  the  Intellectual  Subitance  of  the 
 Soul,  and  wholly  and  entirely  wait  in  the  Hope 
 and  Expectation  of  the  Coming  of  the  Spirit  up- 
 on it,    juft  as  the  Lord  k  faith,    In  your  Patience k  Luk.xxi. 
 po/fefs  your  Souls.     And  again,  1  Seek  the  Kingdom  ^     T9- 
 of  God,   and  all  thefe  things  fh  all  be  Added  unto'  Matt-  VI* 
 you. 
 
 And  it  is  pofTible,  that  a  Perfon  that  thus 
 Strives,  and  looks  continually  to  himfelf,  whe- 
 ther in  Prayer,  or  Obedience,  orfomeWork  or 
 other  relating  to  God,  may  be  able  to  Efcape  the 
 Darknefs.  of  the  Wicked  Devils.  For  the  Mind 
 that  neglects  not  the  Searching  into  it  felf,  and 
 Seeking  after  the  Lord,  is  able  to  PorTefs  its  Soul 
 (when  once  its  Corrupt  Affections  are  Deitroy'd) 
 by  Captivating  it  felf  to  the  Lord  ever  by  Force 
 and  a  Forward  Mind,  and  by  Cleaving  to  Him, 
 as  it  is  m  faid,  Bringing  e-very  Thought  into  Capti-  m  i  Cor.  x± 
 vity,  to  the  Obedience  of  Chrift  :  That  by  means  S- 
 of  fuch  a  Conflict,  and  Defire,  and  Seeking,  the 
 Mind  may  be  thought  *  worthy  to  be  with  .the 
 Lord  in  one  Spirit,  which  is  the  Gift  and  Grace 
 of  Chrift,  having  Refted  in  the  Vefiel  of  the 
 Soul,  which  hasPrepar'd  her  felf  for  every  good 
 Work,  and  does  no  n  defpite  unto  the  Spirit  of  the n  Hebr,  x. 
 Lord,  by  its  own  Self-Will,  and  theRefvcries  of  *9« 
 this  World,"  or  by  its  Dignities,  or  Principalities, 
 or  Peculiarities  of  Opinion,  or  Carnal  Pleafures, 
 or  the  Combinations  and  Fellowship  of  Wicked 
 Men. 
 
 For  it  is  an  Acceptable  thing,  if  the  Soul  fo 
 Devotes  her  whole  Self  to  the  Lord,  and  Cleaves 
 to  Him  only,  and  Walks  in  his  Commands  with- 
 out the  kait  Forgetfulnefs,  and  duly  Honouis  the 
 Spirit  of  Chrift,  which  hath  come  down  upon 
 and  Overihadow'd  her,  as  to  be  thought  worthy 
 
 *  The  Manufcript  reads  xasr*|<w^. 
 
 to 
 
174  *^°e  Spiritual  Homilies 
 
 to   become  One  Spirit,   and  One  Composition 
 *  i  Cor.  vi.  with  Him,  even  as  the  °  Apoftle  fpeaks,  He  that  is 
 17-     joined  to  the  Lord,  is  One  Spirit.    But  if  any  one 
 p  Mat.  xiii.  give  himfelf  up  to  *  Cares  p,  or  Glory,  orDomi- 
 12-      nion,    or  be  Sollicitous  after  the  Honours  that 
 come  from  Men,  andHunteth  after  thefe  things  5 
 or  if  his  Soul  gives  in  to  the  Medley  and  Confu- 
 fion  of  Earthly  Thoughts  5  or  be  Tied  down  to 
 any  thing  of  this  World,  and  Kept  Fall  by  it  > 
 and  fuch  a  Soul  afterwards  Should  defire  to  make 
 an  Elopement,   and  Efcape,   and  get  j"  clean  off 
 from  the  Darknefs  of  the  Affections,  in  which  it 
 is  detained  by  wicked  Powers ;  I  fay,  it  will  not 
 be  able  to  do  it,  by  reafon  of  its  Loving  and  Do- 
 ing the  Will  of  Darknefs,  and  not  perfectly  Ha- 
 ting the  Practices  that  are  Evil. 
 
 Let  us  therefore  Prepare  our  felves  to  come  to 
 the  Lord  with  a  Full  Intention  and  Undivided 
 Will,  and  to  be  Followers  of  Chrift,  to  the  end 
 that  we  may  Perform  whatever  appears  to  be  his 
 Will,  and  be  Mindful  of  All  his  Commandments 
 to  Do  them,  and  having  Divorc'd  our  whole 
 felves  from  the  Love  of  the  World,  may  Direct 
 our  Souls  Only  to  Him,  and  keep  in  our  Mind 
 a  clofe  Applicacion  to,  and  Concern  for,  and 
 Search  after  Him  Only.  But  and  if  by  means  of 
 the  Body,  we  mould  happen  to  go  off  a  fmall 
 matter  from  a  ftricTt  Regard  to  the  Command- 
 ments of  God,  and  our  Obedience  to  Him  j  let 
 the  Mind  however  by  no  means  Depart  from  its 
 Love,  and  Search,  and  Defire  after  the  Lord, 
 that  Striving  with  a  Mind  fo  Affected,  and  go- 
 ing on  with  a  juft  Senfe  in  the  Way  of  Righte- 
 ouihefs,    and  taking  Heed  at  all  times  to   our 
 
 +  The  Manufcript  reads  peeJinvxs. 
 
 t  The  Manufcript,  for  iJzehsircv,  as  it  is  in  all  the  Printed 
 Copies,  reads  e|«A^«i« 
 
 Selves, 
 
o/Macarius  the  Egyptian.       175 
 
 Selves,  we  may  Obtain  the  Promife  of  his  Spirit, 
 and  be  Redeenfd  by  Grace  from  that  Deitruc- 
 tion  of  the  *  Darknels  of  the  Affections,  by 
 whofe  Influence  the  Soul  is  Diftrefs'd  5  fo  that 
 we  may  become  worthy  of  the  Eternal  King- 
 dom, and  be  thought  worthy  to  Enjoy  Eternity 
 together  with  Chnif,  Giving  Glory  to  the  Fa- 
 ther, and  the  Son,  and  the  Holy  Spirit  for  ever. 
 Amen. 
 
 Homily     X. 
 
 The  Gifts  of 'Divine  Grace  are  Treferv'dand 
 Improvd  by  an  Humble  Senfe  of  Mind, 
 and  a  Ready  Will :  But  quite  Deftrofd  by 
 'Pride  and  Sloth. 
 
 |HE  Souls  that  are  Lovers  of  Truth  and 
 of  God,  and  in  the  Abundance  of  their 
 &§  Hope  and  Faith  are  defirous  to  Put  on 
 Chriit  compleatly,  do  not  ftand  in  fo  much  need 
 of  any  Remembrance  of  others,  nor  are  they 
 without  Heavenly  Defire  and  Love  towards  the 
 Lord,  tho'  they  may  fuffer  in  fome  meafure  a 
 State  of  Emptinefs  :  But  being  wholly  and  en- 
 tirely Nail'd  to  the  Crofs  of  Chrift,  they  per- 
 ceive day  after  day  an  Experimental  Senfe  of  their 
 Spiritual  Advances  towards  the  Spiritual  Bride- 
 groom. And  being  wounded  with  an  Heavenly 
 Defire,   and  actually  Hungring  after  the  Righte- 
 
 *  All  the  Printed  Copies  read  here  r»  <ncorx<;.  The  Manu- 
 fcript  indeed  has  it  not  in  the  running  Text,  but  in  the  Mar- 
 gin only, 
 
 3  oufnefs 
 
xy6  The  Spiritual  Homilies 
 
 oufnefs  of  the  Vertues,  they  have  a  Great  and  Infa- 
 tiable  Longing  for  the  Spirit  to  Shine  out  upon 
 them.  Arid  tho'  they  are  thought  worthy  to  Re*- 
 ceive,  thro'  their  Faith,  the  Knowledge  of  Divine 
 Myileries,  or  are  made  Partakers  even  of  the 
 Gladnefs  of  the  Heavenly  Grace,  yet  have  they  no 
 Confidence  in  themfelves,  out  of  an  Opinion  that 
 they  are  Something :  But  in  #  proportion  as  they 
 are  thought  worthy  of  Spiritual  Gifts,  *  by  fo 
 much  the  more  Infatiable  is  the  Heavenly  Defire 
 they  are  Fill'd  with,  and  on  they  feek  with  un- 
 wearied Diligence  >  The  more  they  are  Senflble 
 of  the  Spiritual  Progrefs  in  themfelves,  the  more 
 ■f  Hungry  and  "f  Thirfty  are  they  after  the 
 Participation  and  Encreafe  of  Grace  •,  and  the 
 Richer  they  Spiritually  are,  by  fo  much  the  more 
 do  they  fcem  to  themfelves  to  be  in  downright 
 Want,  and  are  carried  out  infatiably  with  a  Spi- 
 ritual Defire  after  the  Heavenly  Bridegroom,  as 
 aEcc.xxiv. faith  the  %  Scripture,  a  'They  that  Eat  me  Jlo all  yet 
 **•  be  Hungry ',  and  they  that  Drink  me  Jlo  all  yet  be 
 Thirty. 
 
 Souls  like  thefe,  that  have  a  Fervent  and  In- 
 fatiable Love  for  the  Lord,  are  worthy  of  Eter- 
 nal Life.  Wherefore  alfo  they  are  thought 
 worthy  of  the  Redemption  from  Vile  Affecti  his, 
 and  perfectly  Receive  the  Irradiation  and  Prefence 
 of  the  Holy  Spirit,   which  is  Unfpeakable,  and 
 
 *  The  Manufcript  reads  here  o<ru    and  rvrxTu*. 
 f  The  Frankfort,  the  Folio,  and  even  the  Paris  Edition  of  Mo-  ' 
 +  See  bis  melius  read  here  c*?r«vw  *£  wh-^x   which  Dr.  Fritius  f  obferves- 
 Preface    to  is  not  Senfe :    And  therefore  he  reads  for  it  in  his  Edition    « 
 the    Homi-  »"«w>  *J  $ty?»»    which  is  a  fufficient  Reftoration  of  the  Senie. 
 lies.  But  he  adds  withal,  that  it  would  be  as  well  to  read  fW«vo<  ^ 
 
 exh^oiy  thefe  Words  coming  over  again  in  this  very  Homily. 
 And  this  Con; ecture  gives  us  the  very  Reading  of  the  Bxroccian 
 Manufcript,  which  is  much  the  Beft. 
 
 J  All  the  Printed  Copies  read  «-s  <pnru  v  v&®*> ;  but  in  the 
 Manufcript  n  ygj^is  only  found  in  the  Margin, 
 
p/Macarius  the  Egyptian.        177 
 
 of  the  b  Myftical  Fellowfhip  in  the  c  Fulncfs  of b  Compsw 
 
 having  never  entertained  any  Hopes  of  Receiving  16. 
 the  Sanctification  of  their  Heart  thro'  Patience  and 
 Long-furTenng,  I  don't  fay  in  part,  bat  in  fuch  a 
 Degree  as  is  Perfect  $  nor  of  Enjoying  the  Fel- 
 lowship of  the  Spirit  in  Perfection,  with  the  ut- 
 molt  Senfation  and  AfTurance  j  nor  expected  to 
 be  Redecm'd  thro'  the  Spirit  from  the  Affections 
 which  are  Evil  :  Or  again,  having  been  once 
 thought  worthy  of  Divine  Grace  they  have  yet, 
 being  infenfibly  Circumvented  by  the  Evil  Princi- 
 ple, given  themfelves  over  to  a  fort  of  Carelef- 
 nefs  and  Remifnete.  And  the  Reafon  is  evident, 
 that  after  they  have  Receiv'd  the  Grace  of  the 
 Spirit,  and  actually  Enjoy  the  Comfort  of  Grace, 
 in  Reft,  Defire,  and  Spiritual  Sweetnefs,  and 
 have  Trufted  in  it,  they  are  Lifted  up*  and  take 
 no  farther  Care,  being  neither  of  a  Contrite 
 Heart,  nor  Humble  Mind)  neither  are  they  in 
 that  Degree  of  Freedom  frdm  the  Paffions  which 
 is  Perfect,  neither  yet  have  they  Waited  with  all 
 their  utmoft  Diligence  and  Faith,  to  be  perfectly 
 Fill'd  with  Grace:  But  initead  of  that,  they  were 
 Full  to  a  Sufficiency*  they  were  completely  Sa- 
 tisfied, and  Refted  in  the  Confolation  of  Grace, 
 Small  as  it  was.  The  Progrefs  fuch  Souls  made, 
 tended  more  to  Elevation  than  Humility :  fo  that 
 they  wereStript  again  of  that  very  Gift,  which 
 before  was  Vouchsafed  to  them,  merely  thro'  a 
 carelefs  Contempt  of  any  thing  farther,  and  the 
 vain  Swelling  or  their  own  Opinion. 
 
 The  Soul  that  is  truly  a  Lover  of  God,  and  a 
 Lover  of  Chrift,  tho'  it  does  Righteous  Works 
 without  Number,  demeans  it  fclf  however,  as  if 
 it  had  wrought  juft  nothing  at  all,  thro'  the  In- 
 
 N  fatiablc 
 
178  The  Spiritual  Homilies 
 
 fatiable  Love  it  bcareth  to  the  Lord.  And  tho* 
 by  Failings  and  by  Watchings  it  has  even  Mace- 
 rated the  Body,  it  applies  it  ielf  to  the  Perfuit  of 
 the  Vertaes  flill,  as  it  it  never  had  Begun  before 
 to  take  the  lead  Pains  about  them.  Tho'  it  has 
 been  thought  worthy  of  the  feveral  Gifts  of  the 
 Spirit,  or  even  been  Favoured  with  Revelations 
 and  Heavenly  Myfteries  j  yet  byreafon  of  its  im- 
 menfe  and  In  fatiable  Love  for  the  Lord,  doth  it 
 feem  to  it  felf  notwith (landing  as  if  it  had  juft 
 Nothing  of  all  this  in  PofTeilion :  But  Hungring 
 and  Thirfling  thro'  Faith  and  Love,  it  is  carried 
 on  infatiably  in  the  Perfevering  Spirit  of  Prayer 
 to  the  Myfteries  of  Grace,  and  to  every  Degree 
 of  Vertue.  And  being  Wounded  with  the  Love 
 of  the  Heavenly  Spirit,  continually  exciting  an 
 inflam'd  Defire  after  the  Heavenly  Bridegroom, 
 thro'  the  Grace  which  is  ever  in  it,  and  Longing 
 to  be  completely  admitted  to  the  Myilical  and 
 InexprefTible  Communion  with  him  in  theSanc- 
 tification  of  the  Spirit  j  Being  unveil'd  in  the 
 Face  of  the  Soul,  and  looking  with  a  ileady  Eye 
 upon  the  Heavenly  Bridegroom,  Face  to  Face, 
 in  the  Light  which  is  Spiritual,  and  not  to  be 
 Exprefs'd  -y  it  mixes  with  Him  in  all  the  Fulnefs 
 of  AfTurance,  becomes  Conformable  to  his  Death, 
 ever  waiting  in  the  Abundance  of  Defire  to  Die 
 for  the  Sake  of  Chnil,  and  expecting  the  Full 
 AfTurance  of  Faith  to  Obtain  under  the  Conduct 
 of  the  Spirit,  an  entire  Redemption  from  Sin, 
 and  the  Darknefs  of  the  Affections  :  That  being 
 Purified  by  the  Spirit,  Sanctified  in  Soul  and 
 Body,  it  may  be  thought  Worthy  to  be  made  a 
 Veflel  clean  prepared  for  the  Sulception  of  the 
 Heavenly  Ointment,  and  the  Refidence  ofChrifl 
 the  True  and  Heavenly  King.  And  then  is  the 
 Soul  made  worthy  of  the  Heavenly  Life,   and 
 
 from 
 
of  Macakivs  the  Egyptian.       179 
 
 from  that  Moment  doth  it  become  the  Pure  Ha- 
 bitation  of  the  Holy  Spirit. 
 
 But  thefe  are  Heights  which  the  Soul  is  not 
 allow'd  to  reach  all  at  once,  or  without  a  Proba- 
 tion. But  thro'  many  Labours,  and  Conflicts,  and 
 Periods,  and  much  Application,  with  variety  of 
 Trials  and  Temptations,  it  receives  Spiritual 
 Growth  and  Improvement,  till  at  laft  it  comes 
 up  to  the  State  of  an  entire  Exemption  from  its 
 old  Affections :  That  holding  out  with  a  Chear- 
 ful  and  Noble  Obltinacy  againft  every  fucceed- 
 ing  Temptation  from  the  Evil  Quarter,  it  may 
 then  be  thought  worthy  of  Great  Honours  and 
 Spiritual  Gifts,  and  the  Heavenly  PLiches,  and 
 thus  become  an  Inheriter  of  the  Heavenly  King- 
 dom in  Chnftjeius  our  Lord,  to  whom  be  Glory 
 for  Ever.     Amen, 
 
 Ni  Homily 
 
180         The  Spiritual  Homilies 
 
 Homily  XL 
 
 That  the  Power  of  the  Holy  Spirit  in  the 
 Heart  of  Man  is  as  Fire  5  and  what 
 things  we  may  ft  and  in  need  of  in  order 
 to  T>ifcern  the  Thoughts  that  Spring  up 
 in  the  Heart :  And  concerning  the  Dead 
 Serpent  Himg  tip  by  Mofes  on  the  Top  of 
 
 l  a*Pole,  which  was  a  Type  ^Chrift.  This 
 Homily  moreover  contains  two  'Difputa- 
 tionSy  the  One  of  Clirift  with  that  wick- 
 ed One,  Satan  $  the  Other  of  Sinners  with 
 the  Same. 
 
 SIBH  AT  Heavenly  Fire  of  the  Divine  Na- 
 k  ture,  which  Christians  receive  within 
 them  in  their  Heart  now  in  this  prefent 
 World,  that  felf-fame  Fire,  which  now 
 *  Miniftreth  in  their  Hearts,  when  the  Body 
 fhall  be  DifTolv'd,  becomes  Outward,  and  again 
 Compacts  the  Members,  and  caufes  a  Refiirrec- 
 tion  of  the  Members  that  had  been  Diflblv'cL 
 For  as  the  Fire  that  Miniftred  on  the  Altar  at 
 
 *  The  Manufcript  and  all  the  Printed  Copies  read  Ji&kovSk 
 f  See  Bib*  And  yet  f  Combefis  tells  us,  that  Picus  reads  3ioikSv,  which,  if  we 
 both.  P  P.  view  the  Translation,  is  True  enough ;  but  if  the  Original 
 Concionat.  Text,  whether  in  the  Folio  Edition,  or  that  of  Morelius,  is  as  cer- 
 .Dflw.S.^/?  tainly  Falfe.  As  to  his  Exceptions  againft  otoLxow  it  is  cer- 
 Femecojien.  tainly  no  Derogation  to  the  Holy  Spirit  to  Aft  in  Subordina- 
 Tom.v.p,  tion  to  the  Father  and  the  Son.  It  may  as  well  be  applied  to 
 a 6' 7.  the  Holy  Ghofti   as    to  Chrift.    (See  Rom. xv.  8.        Beiides,  the 
 
 Minifiration  here,  when  rightly  coniiderJd;  will  be  found  to  be 
 nothing  lefs  than  a  Vrero^ati  e  peculiar  to  the  Godhead.  ( See 
 Dr.  Scot  s  Chnftian  Life,  Part  II.  Vol.  II.  from  p.  49.  ro  p.  98.) 
 Nor  can  it  be  more  Below  him  to  Act  fuch  a  Part  in  the  Se- 
 «»</ Creation,  than  it  was  in  the  FirJi* 
 
 i  Jeru- 
 
of  Mac arius  the  Egyptian.       181 
 
 Jerufalem^  during  the  Seafon  of  the  Captivity, 
 lay  Buried  a  in  a  Pit-y  and  when  there  came  a*  1  Mac  I 
 Peace,  and  the  Captives  were  Returned,  that  l9> 
 very  fame  Fire  was  as  it  were  Renew'd,  and 
 Serv'd  as  formerly  it  had  done  :  So  alfo  at  this 
 very  Day  does  the  Heavenly  Fire  work  upon, 
 and  Renew  this  Body  we  are  fo  us'd  to  (which 
 after  its  Diflblution  turns  to  Dirt)  andRaife  again 
 the  Bodies  that  were  Corrupted.  For  that  /#- 
 ward  Fire,  which  now  dwelleth  in  the  Heart, 
 doth  then  Break  out,  and  Accomplifh  theRefur- 
 re&ion  of  the  Body. 
 
 For  in  the  Reign  of  Nebuchadonofir^   the  Fir£ 
 which  was  in  the  Furnace,  was  not  Divine,  but 
 a  mere  b  Creature :  but  the  three  Children,  that*  Dan-  ■** 
 for  their  Righteoufne(s  were  in  the  Vifible  Fire,      %9t 
 had  in  their  Hearts  the  Divine  and  #  Heavenly 
 Fire  miniftring  within  their  Thoughts,  and  exert- 
 ing its  Influence  upon  them :  And  that  very  fame   + 
 Fire  difcovcr'd  it  felf  without  them  too  >   for  it 
 flood  in  the  midft  of  them,   and  Reftrain'd  the 
 Vifible  Fire,   that  it  fhould  neither  Burn,    nor 
 Hurt  the  Righteous  in  the  lead. 
 
 And  likewife  in  the  Days  of  Ifrael^  when  the 
 Bent  of  their  Mind  and  Thoughts  was  upon  the 
 Project  of  Revolting  from  the  Living  God,  and 
 Turning  to  Idolatry,  Aaron  was  Forc'd  to  fpealc 
 to  them  to  bring  their  Golden  VefTels  and  Orna- 
 ments. Whereupon  the  Gold  and  the  VefTels 
 which  they  call  into  the  Fire,  became  an  Idol, 
 and  the  Fire  did  as  it  were c  Copy  out  their  Inten-cEx.xxxu. 
 tion.  Now  this  was  a  Wonderful  Thing.  For  *4« 
 when,  according  to  their  Secret  Purpolc,  they 
 had  in  their  Thoughts  concluded  upon  Idolatry, 
 the  very  Fire  did  in  like  manner  Work  the  Vef- 
 fels  that  were  Flung  into  it,  into  an  Idol.     And 
 
 J  The  Manufcript  and  Paris  Edition  infert  £. 
 
 N  3  after 
 
i8z  The  Spiritual  Homilies 
 
 after  that,  they  made  No  Scruple  of  Open  Ido- 
 latry. 
 
 As  therefore  the  Three  Children,  whofe 
 Thoughts  were  upon  Righteoufnefs,  Receiv'd 
 the  Fire  of  God  within  them,  and  WoriTiipped 
 the  Lord  in  Truth  :  Even  fo  at  prefent  do  Faith- 
 ful Souls  receive  that  Divine  and  Heavenly  Fire, 
 in  this  World,  in  the  Hidden  Man,  and  that  fame 
 Fire  Forms  the  Heavenly  Image  in  the  Humane 
 Nature. 
 
 As  therefore  the  Fire  Form'd  the  Golden  Vef- 
 fels,  and  they  became  an  Idol  :  So  alfo  does  the 
 Lord,  who  exactly  imitates  the  Intentions  of 
 Faithful  and  Good  Souls,  even  according  to  their 
 own  Will,  Frame  the  #  New  Image  in  the  Soul, 
 which  in  the  Refurrection  appears  outwardly, 
 and  Glorifies  their  Bodies  within  and  without, 
 But  in  the  fame  manner  as  their  Bodies  are  at  this 
 -  very  time  Corrupted,  and  Dead,  and  DifTolv'd  -, 
 fo  alfo  are  the  Thoughts  Corrupted  by  Satan, 
 ?johni.4.and  Dead  to  the  True  dLife,  and  Buried  in  Mire 
 and  Earth :  For  their  Soul  is  Perifh'd. 
 
 As  therefore  the  Ifraelites  caft  their  Golden 
 Veffels  into  the  Fire,  and  they  became  an  Idol : 
 So  now  has  Man  given  up  his  Pure  and  Good 
 Thoughts  to  Wickednefs,  and  they  are  Buried 
 in  the  Mire  of  Sin,  and  become  a  very  Idol. 
 
 But  how  {hall  a  Man  do  to  find  thern  out 
 again,  and  diftinguim  them,  and  refcue  them 
 from  the  Fire  they  belong  to  ? 
 
 Here  the  Soul  flands  in  need  of  the  Divine 
 Lamp,  the  Holy  Spirit,  which  Garnifheth  the 
 Houfe  that  is  Darkned  -y  of  the  Bright  Sun  of 
 Righteoufnefs,  which  giveth  Light,  and  Rifeth 
 
 *  The  Printed  Copies  read  id,  viw,  but  the  Manufcript  *ouv£$$ 
 which  in  tranfcribing  may  eafily  be  Alter 'd, 
 
 in 
 
a/Macarius  the  Egyptian.      183 
 
 in  the  Heart.  It  ftandeth  in  need  alfo  of  the 
 Weapons  of  him  e  that  winncth  the  Battle.  "Compare 
 
 For  there  it  was  that  the  Widow,    which  had-]°!in^:^ 
 Loft  the  Piece  of  Silver,  firft  f  Lighted  a  Candle,  jj, '  lx^ ,  % 
 then  Swept  the  Houfc;    and  thus  the  Houle  be-_5.   and 
 ing  Swept,  and  the  Candle  Lighted,  the  Silver  Rev.  iii. 
 Piece  was  found,    which  had  been  Cover'd  overf T  ,x:1, 2* 
 with  Dung,   and  Filth,  and  Dirt.     And  at  pre-     Ug# 
 lent  the  Soul  is  not  able  to  find  out  and  ieparate 
 her  own  Thoughts:   But  when  the  Divine  Can- 
 dle is  lighted  up,   it  Illuminates  the  Houfe  that 
 was  Darkned  :   and  then  doth  me  Behold  her 
 own  Thoughts,  how  they  had  been  Earth'd  in 
 the  Filth  and  Mire  of  Sin.     The  Sun*Rifes,  and 
 then  the  Soul  feeth  her  Deftr  notion,   and  doth 
 begin  to  Recover  her  Thoughts  that  lay  confus'd 
 in  Dung  and  Filth.      For  the  Soul  hath  loir,  her 
 8  Image,    having  Tranfgrefs'd   the    Command- g  Compare 
 ment.  Gen.  i.  26. 
 
 Juft  as  when  a  certain  King,  who  hath  Goods  ^71*Ep 
 and  Attendants  under  him  to  wait  upon  his  Per-  colJiiao. 
 fon,  happens  to  be  Taken,  and  carried  off  Cap- 
 tive by  his  Enemies  ->  it  is  neceflary  when  He  is 
 thus  Seized  and  BaniuYd  from  his  own  Territo- 
 ries, that  his  Miniftcrs  and  Attendants  Follow 
 after  Him  :  So  Adam  alfo  was  Created  Pure  by 
 God  for  his  own  Service,  and  all  thefe  Creatures 
 were  given  him  for  his  Attendants  \  (for  He  was 
 made  the  Lord  and  King  of  all  the  Creatures.) 
 But  from  the  time  that  the  Wicked  *  W  ord 
 came  to  him,  and  Convers'd  with  him,  he  re- 
 ceived it  flrit.  thro'  the  outward  Ear,  afterwards 
 it  made  its  way  thro'  his  Heart,  and  took  hold 
 of  his  whole  Perfon.     And  thus  in  the  Event, 
 
 f  Spirits  are  called  \'*y«-t  Words,  in  the  Antient Philosophy. 
 
 And  in  Scripture  Chriji  is  called  the  Word  of  God,  and  by  v/ay  of 
 Eminence,  The  Word.  And  therefore  as  the  Good  Wora f  is  Ckrijt, 
 fo  the  Evil  Word  muit  be  Antichrijl,  or  the  A™/. 
 
 N  4  when 
 
184  The  Spiritual  Homilies 
 
 when  he  was  once  laid  hold  on,  the  Creatures 
 alio  that  Waited  on  and  Serv'dhim,  were  Taken 
 together  with  him.  For  by  Him  hath  Death 
 RHgn'd  over  every  Soul,  and  Blotted  out  the 
 entire  Image  of  Adam,  from  the  time  of  hisDif- 
 obedience ;  infomuch  that  Mankind  turn'd  about, 
 and  came  to  Worfhip  Devils.  For  lo !  the  Fruits 
 of  the  Earth,  which  were  Created  by  God  for  a 
 good  End,  are  Offered  to  Devils.  Bread,  and 
 Wine,  and  Oil,  and  Living  Creatures  do  they 
 place  upon  their  Altars.  Not  only  fo,  but  even 
 jpfai.  cvi«  their  gons  anj  Daughters  have  they  h  Sacrificed 
 37 "     unto  Devils. 
 
 At  this  juncture  therefore,    He  that  Fram'd 
 Body  and  Soul,  comes  in  Perfon,    and  Unravels 
 pi'johniii.the  whole  *  Scheme  of  the  Wicked  One,  and  his 
 8.       Works  that  wereFinifrYd  in  the  Thoughts.  And 
 He  Renews  and  Creates  the  Heavenly  Image,  and 
 makes  the  Soul  New,   that  Adam  may  again  be 
 a  King  over  Death,  and  Lord  of  the  Creatures. 
 And  in  the  Shadow  of  the  Law  wzsMofes  call'd 
 the  Redeemer  of  Ifrac]y   for  he  Brought  them 
 out  oiALgypt :  So  now  alfo  doesChrirl  the  True 
 Redeemer  enter  into  the  Hidden  Recedes  o\  the 
 Soul,  and  Bring  it  out  of  the  Dark  ALgypt,  *  and 
 the  Intolerable  Yoke,  and  Hard  Bondage.     He 
 Commands  us  therefore  that  we  mould  come 
 out  of  the  World,  become  Poor  as  to  all  things 
 vifible,    and  have   no  Earthly  Care  upon   our 
 Hands  :     But  to  (land  Night  and  Day  at   the 
 Door,   and   wait  for  the  Time  when  the  Lord 
 will  Op~n  the  Hearts  that  are  fhut,  and  Pour  in 
 upon  us  the  Gift  of  his  Holy  Spirit.     He  has  or- 
 der'd  therefore,  that  we  fhould  Difmifs  our  Gold, 
 jMat.xix.and  Silver,    and  k  Relations,   to   Sell  what  we 
 29-     have,   and  Give  to  the  Poor,    and  fo  to  Hoard 
 
 *  The  Manufcript  here  inferts  ^. 
 
 then* 
 
21. 
 
 of  Macarius  the  Egyptian.       1 8 y 
 
 them  up,  and  Seek  them  in  Heaven ;  For  where, 
 1  fays  He,  the  Treafure  is,  there  will  the  Heart  be '  Matt-  vi« 
 aljo.  For  the  Lord  knows,  that  from  that  quar- 
 ter Satan  Prevails  againfl:  the  Thoughts  to  Bring 
 them  down  into  a  Sollicitude  for  Material  and 
 Earthly  Things.  Upon  this  account  hath  God, 
 confulting  the  Good  of  thy  Soul,  Bid  thee  to 
 Renounce  them  All,  that  fo  even  againft  thy 
 Will  thou  mighteft  Seek  after  the  Heavenly 
 Riches,  and  keep  thy  Heart  directed  towards 
 God.  For  fhould'fl  thou  be  willing  to  Return 
 to  thy  *  PoffeJJions,  thou  would'ft  find  thy  felf 
 pofTefs'd,  after  all,  of  Nothing  that^  is  Vifible. 
 Whether  thou  Wilt,  or  Not,  thou  art  under  a 
 Neceffity  of  Directing  thy  Mind  towards  "f  Hea- 
 ven, where  thou  haft  Treafur'd  and  Laid  up 
 thefe  things :  For  where  thy  Treafure  is,  there  will 
 thy  Heart  be  alfo. 
 
 For  under  the  Law  God  Commanded  Mofes, 
 that  he  fhould  make  a  Brazen  Serpent,  and  Lift 
 it  up,  and  Faften  it  upon  the  Top  of  a  Pole  \ 
 and  as  many  as  had  been  Stung  by  Serpents, 
 were  Heai'd  by  Looking  up  to  the  Brazen  Ser- 
 pent. This  was  done  by  a  Special  Difpenfation, 
 that  fuch  as  were  Detain'd  in  Earthly  Cares,  and 
 the  Worfhip  of  Idols,  and  the  Pleafures  of  Satan, 
 and  All  Ungodlinefs,  might  by  this  means  Look 
 up  in  fome  meafure  to  the  things  Above,  and 
 having  %  taken  off  their  Eyes  from  things  Below, 
 Attend  only  to  things  Sublime,  and  again  from 
 them  Proceed  on  to  the  utmoft  Height  of  all. 
 And  by  thus  gradually  Advancing  to  a  Higher 
 and  Superiour  Rank,   they  might  come  at  laft 
 
 *  The  Manufcript  here  reads  ktv  §*,*&, 
 
 f  The  Manufcript  reads  *..<,»'» 
 
 J  The  Manufcript  being  corrected  reads  dtxKv^avleq. 
 
 to 
 
i$6  The  Spiritual  Homilies 
 
 to  Know,  that  there  is  zMoflEigh  above  Every 
 Creature. 
 
 Thus  alfo  hath  He  Commanded  thee  to  be- 
 come Poor  thy  felf,  and  having  Sold  All  to  Give 
 to  them  that  are  in  Want ;  that  for  the  futiu  e, 
 if  thou  would'ft  never  fo  fain  be  Creeping  upon 
 the  Earth,  it  may  not  be  in  thy  Power.  Seau  h 
 therefore  into  thy  Heart,  begin  to  Reaibn  the 
 Matter  over  with  thy  Thoughts,  Since  then  me 
 have  Nothing  upon  Earthy  let  us  he  moving  to- 
 wards He  averts  where  we  have  a  Treafure^  and 
 whither  we  have  Trafficked.  Then  doth  thy  Mind 
 begin  to  Raife  its  Eye  towards  that  which  is 
 *Col.iii. i. Sublime,  and  to  m  Seek  thoje  things  which  are 
 AbGve,  and  to  make  i  Progrefs  in  this. 
 
 But  what  is  the  Meaning  that  the  Dead  Ser- 
 pent which  was  Faifen'd  upon  the  Top  of  the 
 Pole,  mould  Heal  them  that  had  been  Wounds 
 ed  ?  Why,  the  Dead  Serpent  Overcame  the 
 Living  Ones  >  fo  that  it  is  a  Type  of  the  Body  of 
 the  Lord.  For  the  Body  which  He  receiv'd  of 
 the  -j~  Ever-Virgin  Mary,  He  Offer'd  upon  the 
 Crofs,  and  Hung  and  Faften'd  it  to  the  Wood, 
 and  the  Dead  Body  Overcame  and  Slew  the  Ser- 
 pent" that  was  Alive  and  Crept  about  in  the  Heart. 
 Here  is  the  Greateft  Wonder  of  all,  how  the 
 Dead  Serpent  did  to  Kill  the  Living  One.  But 
 juft  as  Mofes  wrought  a  New  Work,  when  he 
 made  the  Similitude  of  a  Living  Serpent  \  fo  the 
 •  jer.xxxi.Lord  alfo  created  a  n  New  Work  of  the*  Virgin 
 Mary,  and  cloath'd  himfelf  with  it,  but  brought 
 not  a  Body  from  Heaven.  The  Heavenly  Spirit 
 entring  into  Adam,  Wrought  in  and  Mix'd  him 
 with  the  Divine  Nature.  As  then  there  was 
 no  Brazen  Serpent  order'd  by  the  Lord  to  be  in 
 
 f  The  Manufcript  inferts  here  tettff-tfglo.y* 
 
 *  The  Manufcript  here  inferts  wx^6eva. 
 
 the 
 
 22. 
 
a/Macarius  the  Egyptian.       187 
 
 the  World  till  the  time  of  °Mofes>  fo  neither  was°  Luke  L 
 there  Seen  at  all  in  the  World  a  New  and  Sinlefs  3  J- 
 Body  till  the  time  of  our  Lord.  For  when  the 
 Firft  Adam  had  onceTranfgrefs'd  the  Command- 
 ment, Death  Reign'd  over  all  his  Children.  The 
 Dead  Body  therefore  Overcame  the  Living  Ser- 
 pent. And  this  Wonder  is  to  the  Jews  a  Stum- 
 bling  Blocks  and  to  the  Greeks  FoolijJmefs. 
 
 But  what  faith  the  P  Apoftle  ?  But  we  Preach?  i  Cor.  I 
 Jefus  Chrift,  and  Him  Crucified,  unto  the  Jews  a  23>  24- 
 Stumbling  Block,  and  unto  the  Greeks  FoolijJmefs  -y 
 But  to  us  who  are  Sav'd,  CJorifl  the  Power  of  God, 
 and  the  Wifdom  of  God.     For  in  the  Dead  Body 
 is  the  Life.     Here  is  the  Redemption,    here  is 
 the  Light  -,  Here  doth  the  Lord  cdme  to  Death, 
 and  Difpute  with  him,   and  exprefly  Commands 
 him  to  Let  the  Souls  out  of  i  Hell  and  Death, q  Rev.  1 
 and  Reftore  them  back  to  Him.     Behold  then,      l8* 
 he  goes,  difturb'd  at  thefe  Injunctions,  in  to  his 
 Servants,  and  Mutters  up  all  his  Forces,  and  the 
 Prince  of  Wickednefs  brings  to  Him  the r  Hand- r  Jer.xvii. 
 writings,  and  then  fpeaks,  Lo  !  thefe  have  ^  Obey*  dr  Ro^  vj 
 my  JVord,    Behold  how  Mankind  has  TVorflnfd      x^\ 
 Us  !   But  God,   being  a  Righteous  Judge,  even 
 There  Difplays  his  Righteoufnefs,   and  Anfwers 
 him,  Adam,  I  own,  has  Obefd  you,  and  you-  have 
 had  the  Hearts  of  all  his  Sons  in  your  Pofjejfion. 
 The  Humane  Nature  hath  Obefd  you.     But  what 
 doth  My  Body  do  Here  ?     Tlois  certainly  is  Free 
 from  Sin.      float  Body  of  the  Firft  Adam  is  Tied 
 down  by  Sufficient  Obligations,  and  it  is  with  J:if 
 tice  enough  that  you  keep  the  Writings  in  your  own 
 Pofjejfion.     But  as  to  My  felf,  all  JVitnefs  unani- 
 moujly  for  Me,   that  I  have  not  *  Sinn'd.     I  am'  i  John  iii. 
 under  No  Obligation  to  you  in  the  leaf.     And  all      fm 
 witnefs  to  me,  that  I  am  the  Son  of  God.     For  the 
 Voice  that  came  from  the  Heavens  Above,  witnef  v  Mat  ^ 
 fed  on  my  behalf  on  Earth,  This  is  my  v  Beloved      i7. 
 
 Son,— 'Xvii.j*. 
 
1 88  The  Spiritual  Homilies 
 
 *"johni.  Son,  hear  Him.     "John  is  another  Witnefs,  Be- 
 29-      bold  the  Lamb  of  God,  that  taketh  away  the  Sin  of 
 the  World.     And  the  Scripture  again,  IV ho  did 
 •If.liii.9.  no  w  Sin,  neither  was  Guile  found  in  him.      And 
 1  Pet.  ii.  tne  Scripture  again,  x  fhe  Prince  of  this  World 
 ,  jotoxiv  ^meth,  and  hath  Nothing  in  Me.     And  even  you 
 30.      too,  Satan,  your  felf  are  a  plain  Witnefs  for  Me^ 
 JMar.i.24.^^  crying  out,    y  I  know  thee  who  thou  art, 
 ■-iii.  1 1. even  the  Son  of  God.      And  again,  What  have 
 *Lukc  iv.we  to  do  with  thee,  thou  2  Jefus  of  Nazareth? 
 34-  .  Art  thou  come  to  Torment  us  before  the  time? 
 Matt,  y&ipnre  are    Three   that   Bear  me  Witnefs,     He 
 ^r       that  fendeth  out  the  Voice  from  Heaven  above, 
 They  on  the  Earth,  and  Thy  own  Self.     I  therefore 
 Redeem  that  Body  which  was  Sold  to  thee  by  the 
 I  Co),  ii.  Firft a  Adam,  I  make  your  Writing  void,  in  having 
 *♦•      been  Crucified,   and  Defcended  into  Hell.     And  I 
 Command  you  Hell,  and  Darknefs,  and  Death,  Re- 
 leafe  every  one  of  you  the  Souls  of  Adam,  which 
 you  have  Imprifotfd.     And  thus,  after  all,   the 
 Wicked  Powers  ftruck  thro'  with  Horrour,  di-» 
 re&ly  Surrender  up  the  Adam  they  had  in  Hold. 
 
 But  when  thou  heareft,  that  at  that  very  time 
 the  Lord  Delivcr'd  the  Souls  out  of  Hell  and 
 Darknefs,  and  that  he  went  down  into  Hell,  and 
 did  the  Glorious  Work,  "don't  you  imagine  that 
 thefe  Matters  are  at  any  great  Dillance  from  your 
 own  Soul.  For  Man  is  always  in  a  Capacity  of 
 Receiving  the  Wicked  One.  For  Death  keeps 
 the  Souls  of  Adam  in  faft  Hold,  and  the 
 Thoughts  of  the  Soul  are  clofe  Imprifon'd  with- 
 in Darknefs.  And  whenever  you  hear  mention 
 made  of  Tombs,  don't  let  your  Thoughts  run 
 only  upon  fuch  as  are  Outward  j  for  thy  Own 
 Heart  is  the  Tomb  and  Sepulchre.  For  when 
 the  Prince  of  Wickednefs  and  his  Angels  are 
 Lurking  there,  and  make  Paths  and  Thorough- 
 fares, where  the  Powers  of  Satan  walk  up  and 
 
 down5 
 
a/Macarius  the  Egyptian.       189 
 
 down,   in  thy  very  Mind  and  Thoughts  >    art 
 thou  not  a  Hell,   a  Sepulchre,  and  Tomb,   and 
 art  thou  not  dead  to  God  ?   There  it  is  that  Sa- 
 tan has  b  Stamped  the b  Reprobate  Silver.    In  this b  Compare 
 very  Soul  has  he  Sown  the  Seeds  of  Bitternefs,  Jer-vi-  3°- 
 and  Leaven'd  it  with  the  Old  Leaven.     There  ^r"; 
 *  Bubbles  up  the  Fountain  of  the  Mire.     The  xiv#  9. 
 Lord  therefore  Defcends  to  thofe  Souls  that  Seek 
 after  Him,  into  the  very  Depth  of  the  Heart, 
 and  there  doth  He  give  forth  his  Commands  to 
 Death  faying,  Let  out  the  Souls  under  your  Confine- 
 meat)  that  Seek  after  Me ',   and  which  you  keep  by 
 "f  main  Force.  f  He  Breaks  therefore  thro*  the 
 Heavy  Stones  that  lie  upon  the  Soul,  Opens  the 
 Sepulchres,  Raifes  up  the  True  Dead,  and  bring- 
 cth  the  Imprifon'd  Soul  out  of  the  Dark  Cu£ 
 tody. 
 
 Juft  as  if  a  Man  were  Bound  Hand  and  Foot 
 with  Chains,  and  there  come  one  to  him,  and 
 loofe  his  Bands,  and  leave  him  to  walk  at  liberty 
 in  the  open  Air :  So  exactly  doth  the  Lord  Loofe 
 the  Soul  that  is  Bound  with  the  Chains  of 
 Death  from  her  Fetters,  gives  her  aReleafe,  and 
 fets  the  Mind  at  liberty,  that  fhe  may  walk  into 
 the  Divine  Air  with  Eaie  and  Pleafure. 
 
 As  if  a  Man  were  in  the  middle  of  a  River, 
 when  at  fulleft,  and  Sinking  in  the  Water,  lies 
 Dead,  being  Stifled  in  the  midft  of  frightful 
 Creatures  -y  and  any  other  that  is  not  us'd  to 
 Swim,  frail  have  a  mind  to  Save  him  that  Fell 
 
 *  The  State  of  the  Wicked  feems  here  to  be  defcrib'd  in  way 
 ©f  Oppoiitiori  to  the  "romife  Chrirt,  has  made  in  thcGofpel  to 
 them  that  Believe  in  Him;  Compare  John  iv.  12.  With'  ifaiah 
 ivii.  10. 
 
 f  Thus  the  Printed  Copies.  But  the  Manufcrpt  readeth 
 thus,  w':.  Let  out  tlx  SohL  of  the  Redeemed  Adam.  (Or,  Adam 
 h  .„  beet,  tteaeem'd)  i»*t  are  Haider  your  Conjinemei4.  A/id  thus 
 m-j:  r  rd,  the  Wicked  ?o  1.  ftrttek  it.  <:  m  Horror,  directly  fur- 
 mtder  kp  the  Adam  they  hod  in  Hold:  As  above. 
 
 in. 
 
po         The  Spiritual  Homilies 
 
 in,  he  alio  is  for  certain  Loft  with  him,  and 
 Stifled.  So  that  there  is  need  of  one  that  is 
 Expert  at  Swimming,  and  an  Artift,  who  plung- 
 ing into  the  Depth  of  the  Bofom  of  the  Water, 
 may  there  Dive,  and  Bring  up  again  the  Perfon 
 that  was  Drown'd,  and  lay  in  the  middle  of 
 frightful  Creatures.  The  very  Water,  in  fuch  a 
 cafe,  when  it  finds  a  Perfon  of  Experience  and 
 Skill  in  Swimmings  lends  him  Affiftance,  and 
 fhoves  him  up  to  the  Surface  So  is  the  Soul 
 Suffocated,  as  having  been  Drown'd  in  the  Abyls 
 ofDarknefs,  and  the  Deep  of  Death,  and  is  Dead 
 to  God  in  company  with  the  Frightful  Crea- 
 tures. 
 
 And  who  is  Able  to  go  down  into  thofe  Se- 
 cret Chambers,  and  into  the  Depths  of  Hell  and 
 Death,  but  that  Great  Artift  that  Fafhion'd  the 
 Body  himfelf  ?  He  cometh  into  both  Parts,  into 
 the  Depth  of  Hell,  and  again  into  the  Deep  Bofom. 
 of  the  Heart,  where  the  Soul  with  its  Thoughts 
 is  Detain'd  by  Death,  and  out  of  that  Dark  Deep 
 doth  He  bring  up  the  Dead  Adam.  And  even 
 Death  it  felf  lendeth,  by  way  of  Exercife,  an 
 Affifting  Hand  to  Man,  as  the  Water  does  to 
 the  Perfon  that  Swims. 
 
 For  what  Difficulty  is  there  for  God  to  make 
 this  Entry  into  Death,  and  again  into  the  Deep 
 Bofom  of  the  Heart,  to  Call  up  the  Departed 
 Adam  thence  ?  For  in  this  Vifible  World  there 
 are  Dwellings  and  Houfes  built  where  Mankind 
 inhabits,  and  there  are  alfb  where  the  Wild 
 Beads,  the  Lions,  or  Dragons,  or  other  Veno- 
 mous Beafts  take  up  their  Quarters  :  If  there- 
 fore the  Sun,  that  is  but  a  Creature,  enters  every 
 way  thro'  Lights  and  Doors,  even  into  the  Dens 
 of  Lions,  and  the  very  Holes  of  Creeping  Things, 
 and  comes  out  again  and  receives  no  Harm  >  how 
 much  more  does  the  God  and  Lord  of  All  Pene- 
 trate 
 
a/Macarius  the  Egyptian.       ipi 
 
 trate  into  the  Lurking-Holes  and  Manfions  where 
 Death  hath  Pitch'd  his  Tent,  and  into  Souls, 
 and  even  Reicuing  yfrtfow  thence,  is  no  way  Hurt 
 by  Death  ?  Even  the  Rain  that  cometh  c  downeif.lv/i». 
 out  of  Heaven,  Marches  on  into  the  lower  parts 
 of  the  Earth,  and  there  doth  it  Moiften  and  Re- 
 new the  Roots  that  were  Dried  up,  and  produ- 
 ceth  a  New  Shoot. 
 
 There  is  one  that  hath  Conflicts  and  Afflic- 
 tions, and  a  downright  War  with  Satan.  This 
 Man  hath  a  Contrite  Soul '5  for  he  is  in  Trouble, 
 in  Grief,  and  in  Tears.  Such  a  one  maintains  a 
 double  Character.  If  therefore  in  fuch  a  Pofture 
 of  Affairs  he  ifandeth  out,  God  is  with  him  in 
 the  War,  and  Preferveth  him;  for  he  Seeks  in 
 good  earneit ,  and  he  d  Knocketh  at  the  Door d  Matt.vii, 
 till  fuch  time  as  He  Openeth  to  him.  But  7- 
 again,  if  thy  Brother  aca^iits  himfelf  Well  in  this 
 Matter,  he  is  Eff  ablifh'd  by  Grace.  But  he  that 
 hath  No  Foundation,  hath  not  the  Fear  of  God 
 in  fuch  a  Degree,  his  Heart  is  not  Contrite,  he 
 is  in  No  Concern,  neither  doth  he  Secure  his 
 Heart  and  his  Members,  fo  as  not  to  walk  Dis- 
 orderly. This  Man's  Soul  is  frill  in  a  DifTolute 
 State  -,  for  as  yet  he  hath  -not  Entred  into  any 
 Conflict.  He  therefore  that  is  in  a  State  of  Con- 
 *fli£f  and  Affliction,  differs  widely  from  him  who 
 knows  not  what  the  Battle  means.  For  the  very 
 Seeds,  when  call  into  the  Ground,  undergo  Af- 
 fliction in  the  Fro  lis,  from  the  Winter,  and  the 
 Chilnefs  of  the  Air  -y  and  in  the  proper  Seafon 
 the  Shoot  is  quicken'd  Anew. 
 
 It  iometimes,  happens  that  Satan  Reafons  the 
 Caie  with  thee  ir.  thy  Heart  :  "  See  how  much 
 "  Evil  thou  haft  Done!  Behold  what  Variety  of 
 "  Madnefs  thy  Soul  is  Fill'd  with,  and  that  thou 
 u  arc  heavy  laden  with  thy  Sins,  and  that  then: 
 "  is  no  more  any  PofTibility  thou  fhould'ff  be 
 
 «  SavU" 
 
\<)i  The  Spiritual  Homilies 
 
 cc  Sav'd."  And  this  he  does  to  Drive  thee  into 
 Defpair^  and  with  an  Intimation  that  thy  very 
 Repentance  is  not  Acceptable.  For  when  Sin 
 has  by  Tranfgreflion  once  got  Entrance,  it  is  af- 
 terwards Difcourfing  every  Hour  with  the  Soul, 
 as  one  Man  does  with  another.  But  do  you  alio 
 Anfwer  Him  to  this  effeelrj  viz.  u  I  have  the 
 •Ez.xxxiii.  u  Teftimonies  of  the  Lord  in  e  Writing,  decla- 
 11 '  "  ring  I  have  No  Pleafure  in  the  Death  of  a  Sin- 
 r  ner^  but  in  his  Repentance^  and  that  he  Jhould 
 <c  'Turn  from  his  Wicked  IVay^  and  Live."  For 
 for  this  very  Reafon  did  He  come  down,  that 
 he  might  Save  Sinners,  Raife  the  Dead,  Quick- 
 en thofe  whom  Death  had  Subdued,  and  En- 
 lighten thofe  that  were  in  Darknefs.  For  verily 
 at  his  Coming  he  call'd  us  to  the  Adoption  of 
 Sons,  to  the  Holy  City,  which  is  in  Peace,  to 
 the  Life  that  never  Dies,  to  Glory  Incorruptible. 
 Let  us  only  add  a  Good  End  to  our  Beginnings 
 continue  in  a  State  of  Poverty,  of  Pilgrimage^  of 
 Tribulation,  of  Prayer  to  God,  Knocking  at  the 
 Door  with  Boldnefs.  For  as  the  Body  is  nigh 
 the  Soul,  fo  is  the  Lord  nearer  yet  to  Come  and 
 Open  the  Doors  of  the  Heart,  which  are  {hut, 
 and  to  give  us  the  Heavenly  Riches.  For  He 
 is  Good  and  Kind  to  Man,  neither  can  his  Pro- 
 mifes  Lie,  provided  we  alfo  Perfevere  to  the  End 
 in  Seeking  after  Him.  Glory  be  to  the  Mercies 
 of  the  Father,  and  of  the  Son,  and  of  the  Holy 
 Spirit  for  Ever.     Amen. 
 
 Homily 
 
of  Mac arius  the  Egyptian.        193 
 
 Homily  XII. 
 
 Concerning  the  State  of  Ad  am  before  he 
 Tranfgreffed  the  Commandment  of  G  o  d, 
 and  after  he  had  Loft  both  his* own  and 
 the  Heavenly  Image.  This  Homily  doth 
 alfo  contain  g)uejiions  highly  UfefuL 
 
 DAM  having  Tranfgrefs'd  the  Com- 
 mandment, was  Undone  Xwo  Ways  : 
 One,  becaufe  he  Loft  that  Purity  of  his 
 Nature  he  was  before  pofTefled  of,  which 
 was  Beautiful,  exactly  a  after  the  Image  and  Like- a  Gen.  u 
 nefs  of  God :  The  Other,  becaufe  he  alfo  Loft 
 that  very  Image,  in  vertue  of  which  the  whole  l 
 Heavenly  Inheritance  was  according  to  Promife 
 Made  over  to  him.  Juft  as  a  Piece  of  Money 
 bearing  the  King's  Image,  if  once  it  be  Adulte- 
 rated, both  the  Gold  is  Loft,  and  the  Image  is 
 of  No  Value.  Much-  fuch  a  Lofs  has  Adam 
 alfo  Suftain'd  :  For  Great  was  the  Wealth,  and 
 Great  the  Inheritance  prepared  for  him.  As  if 
 we  fhould  fuppofe  fome  large  Mannor,  and  that 
 fhould  have  feveral  Walks  to  it,  where  in  one 
 Place  is  thetFlourifhingVine,in  another  Fruitful 
 Fields,  in  a  third  Cattle,  and  elfew  here  Gold  and 
 Silver :  So  was  the  %  VeiTel  of  Adam  a  Valuable 
 
 *  Concerning  this  double  Image,  fee  the  Introduce,  p.  ?6,  fjl 
 f  All  the  Printed  Copies  read  Iv^Mjao-ci.     But  the  Barocctan 
 
 Manufcript  reads  ivfavHo-oi,  which  is  alfo  the  Reading  of  both 
 
 the  Manufcripts  in  the  French  King's  Library.     See  Cottel.  Mon. 
 
 Ecclef.Gr&c&,  Tom.  ii.  p.  5-37.  A. 
 
 %  That  is,  the  Body,  which  is  £0  cali'd  in  Scripture.     See 
 
 2 Cor.  iv.  7.  1  Thejf.iv.  4,  fre, 
 
 O  Mannor 
 
 26. 
 
 Cor.  xi* 
 
194  7%e  Spiritual  Homilies 
 
 Mannor  before  his  Difobedience.     But  after  he 
 
 had  Harbour'd  Evil  Thoughts  and  Imaginations, 
 
 *  Gen.  iii.he  b  Perifh'd  from  before  God. 
 
 i .  compa-      \y  e  don't  {^y,  however,  that  he  entirely  Perifh- 
 
 K  i.T     ed>  Difappeared^  and  Died.    He  Died  from c  God, 
 
 c  Confiderbut  to  his  own  Nature  he  is  ftiH  Alive.    For  lo ! 
 
 Rom.  vi.  the  whole  World  Walketh  and  Trafricketh  in 
 
 1 1 .  and  2  the  Earth.     But  God  Beholdeth  #  their  Mind  and 
 
 Cor.v.  ^-Thoughts,    views  them  as  it  were  round,  and 
 
 taketh   his  Eye    off  again,     and  maintains  No 
 
 Communication  with  them,  fince  their  Mind  runs 
 
 upon  Nothing  that  is  Well-pleafing  to  God. 
 
 As  if  there  mould  be  Houfes  of  promifcuous 
 Reception  and  111  Fame,  and  Places  where  Dif- 
 order  and  Intemperance  are  Committed  \  when- 
 ever Perfons  of  a  Religious  Life  and  Character 
 pars  by  that  way,  do  not  they  Abominate  them, 
 and  look  not  even  upon  what  they  can't  help 
 Seeing  ?  For  they  are  to  them  as  Dead.  Thus 
 doth  God  alfo  Look  indeed  upon  them  that  have 
 Turn'daway  from  his  Word,  and  from  the  Com- 
 fPf.lxxiii.  mandment  -,  but  it  is  with  a  d  Slighting  Look, 
 20<  and  He  holds  No  Communion  there,  neither 
 doth  the  Lord  Reft  upon  their  Thoughts  at  all. 
 
 Queft.  Plow  can  a  Man  be  Poor  in  Spirit,  efpe- 
 daily  when  he  is  Senfible  in  himfelf  that  he  is 
 Chang'd  and  far  Advanc'd,  and  even  Arrived  at 
 Knowledge  and  Underftanding  which  before  he 
 wanted  ? 
 
 dnfw.  Till  a  Man  is  once  PolTefs'd  of  thefe, 
 and  Advances  forwards,  he  is  by  no  means  Poor 
 in  Spirit^  but  merely  Imagines  it.  But  when  he 
 is  once  come  to  this  Underftanding  and  Progrefs, 
 Grace  itfelf  Teaches  him  to  be  Poor -in  Spirit, 
 and  tho'  a  Man  be  even  Righteous  and  Elecl:  of 
 f2Cor.xii.God,  yet  not  to  think  himielf  to  be  f  anything, 
 1 1. 
 
 *  The  Printed  Copies  read  wJ™>  but  the  Manufcript  *»rm. 
 
 but 
 
o/Macarius  the  Egyptian.       ipjf 
 
 but  to   keep   his  Soul  in  the  humble  State  of 
 Abatement  and  Self-annihilation,  as  if  he  neither 
 Knew  nor  PofTefTed  any  thing,  when  at  the  fame 
 time  he  docs  Both.    And  this  is  as  it  were  Natu- 
 ral, and  Riveted  into  the  Mind  of  Men.     Don't 
 you  plainly  fee  that  our  Fore-father  Abraham^ 
 when  even  Elect,   calPd  himtelf  but  8  Duft  andsGcn.xviii 
 Afies  ?     And  David^  after  he  was  Anointed  to      27- 
 be  King,  had  God  with  him :  And  yet  how  does 
 he  {peak  ?     lam  a  h  JVorm  and  No  Man^  a  very  hPf.xxii.<>, 
 -Scorn  of  Men^  and  the  Ontcaft  of  the  People.  compared 
 
 They  therefore  that  would  be  Fellow-Heirs  ^^ 
 with  thefc,  and  Fellow-Citizens  of  the  Heavenly  I3, 
 City,   and   be   Glorified    together   with   them, 
 ought   to  have  this  very  Humblenefe  of  Mind, 
 and  not  to  Prefume  that  there  is  any  thing  in 
 themfelves  but  a  i  Contrite  Heart.      For   tho1 '  f&  Ivlu 
 Grace  worketh  after  a  different  manner  in  every      **'  mm 
 Single  Chriitian,  and  hath  k  variety  of  Members  >   iConxifi 
 yet  are  they  All  of1  One  City,    of  One  -Soul,/  *;2£*£ 
 of  One  n  Tongue,  perfectly  acquainted  with  each  pla  cxxii4 
 other.  with  Phii 
 
 As  the  Members  in  the  Body  are  Many,  but*"-  2°-.. 
 the  Soul  that  Moves  in  them  Ail  is  One :  So  it  isHeb'  X1K 
 °  One  Spirit,  that  worketh  differently  in  All,  but  m  ^s  iv. 
 yet  they  are  of  One  City,  and  One  Way.      For     32. 
 all  the  Righteous  have  gone  on  in  the  Streight"  l  Cor- !« 
 and  Narrow  Way,  being  p  Perfecuted,  Torment-      !°"  ' 
 ed,  1  Reproached,  fpending  their  Lives  in  Goat-o  °cor.'xiil 
 Skins,  in  Dens,  and  Caves  of  the  Earth.  n. 
 
 In  like  manner  do  the  Apoftles  alfo  r  Speak, p  Heb.  xi. 
 Even  unto  this  pre fent  Hour  <we   both  Hunger  and ,J7'^ ; 
 T'hirftj  and  are  Naked,  and  are  Buffeted^  and  have 
 No  certain  DvoeUi  tig-Place.      Of  whom,    fome*  ,cor.  iv, 
 were  Beheaded,  others  Crucified,  and  others  dif*       iu 
 ferently  Afflicted* 
 
 And  how  did  even  the  Lord  himtelf  both  of 
 the  Prophets  and  Apoftles,  pals  thro'  the  World 
 
 O  %  as 
 
 0 
 
196         The  Spiritual  Homilies 
 
 as  if  he  had  quite  Loft  all  Remembrance  of  his 
 
 Divine  Glory  ?     Being  made  an  Example  to  Us, 
 
 'Matthew  He  wore  the f  Crown  of  Thorns  amidit  Reproach- 
 
 xx vii.  2  ,fuj  inJignitieS5   Underwent  Spittings,   Sinkings, 
 
 and  the  Crofs.     If  God  Far'd  thus  upon  Earth, 
 
 1  John  xv.  thou  c  oughteft  alfo  to  imitate  Him.     For  *  thus 
 
 20-      did  even   the  Apoftles   and   Prophets  converfe 
 
 themfelves  >    and  We  too,  if  we  are  defirous  to 
 
 be  Built  upon  the  Foundation  of  the  Lord  and 
 
 of  his  Apoftles,  ought  to  be  Followers  of  them. 
 
 MCor.xi.For  faith  the  Apoftle  by  the  Holy  Spirit,  v  Be  ye 
 
 I#       Followers  of  Me,   even  as  I  alfo  am  of  Chrift. 
 
 But   if  indeed  thou  Loveft   the  Honours  of 
 
 ■  John  f^Mco,  and  defireft  to  be  Worihipped,  and  feek- 
 
 41,  44.  efl.  tQ  jjve  at  £^    tj10U  art  tmtf£  qU^te  out  0£ 
 
 the  Way.  For  it  Behoveth  thee  to  be  Crucified 
 with  Him  that  was  Nail'd  to  the  Crofs,  to  Suf- 
 fer with  him  that  hath  Suffer'd,  that  thus  thou 
 may'ft  alfo  be  Glorified  together  with  Him  that 
 was  Glorified.  For  there  is  a  direct  Neceflity  for  the 
 Bride  to  Suffer  with  the  Bridegroom,  that  thus 
 fhe  may  become  a  Partaker  and  Fellow-Heir 
 with  Chrift.  For  it  is  Never  allow'd  to  any  to 
 have  Admittance  into  the  City  of  the  Saints,  and 
 be  at  Reft,  and  Reign  together  with  the  King 
 himfelf  to jendlefs  Ages,  without  Sufferings,  and 
 the  Rough,  the  Streight,  and  Narrow  Way. 
 
 Qiieft.  Since  [you  \  were  faying]  that  Adam 
 Loft  his  Proper  and  Heavenly  Image,  my  §ueftion 
 is,  If  he  Partook  of  the  Heavenly  Image,  had  He 
 the  Holy  Spirit  ? 
 
 Anpw.  So  long  as  the  Word  of  God  was  Pre- 
 fent  with  him,  and  the  Commandment,  he  had 
 all  things.     For  the  Word  it  felf  was  to  him  an 
 
 *  The  Manufcript  reads  *C  y\ 
 
 t  The  Manufcript,  in  the  Margin  of  it,  dire&s  us  to  infert 
 
 i  "Inheri- 
 
of  Macarius  the  Egyptian.       197 
 
 w  Inheritance  >    it  was  his  xCloathing,   and  thewPf  xvi. 
 Glory  that  Skreen'd  him  ;    it  was  his  conftant,     ?• 
 Oracle  oflnftra&ion.  For  it  was  Suggested  to  him      ' lVt  *' 
 
 to  give  every  thing  ay  Name ;  This  he  call'dHea-*  Gen.  ii 
 ven,  this  the  Sun,  this  the  Moon,  this  the  Earth,       I0- 
 this  a  Bird,  this  a  Beatt,  and  this  a  Tree  :  Jutt  as 
 he  was  Taught  himtelr^    fo  he  Pronounc'd  the 
 Name. 
 
 Queft.  But  had  be  a  real  Senfc  and  Commu- 
 nication of  the  Spirit  ? 
 
 Anfw.   The  very  Word,    by  being   Prefent 
 with  him,  became  All  things  to  him,    whether 
 it  be  Knowledge,    or  Senfition,    or  Inheritance, 
 or  InftrucHon.     And   what   fays   John   of  the 
 Word  ?    Why,  In  the  z  Beginning  'was  the  Word.  *  Jo«n  ^ 
 You  fee,  that  the  Word  was  All  things.     But       *' 
 if  he  had  alfo  outwardly  a  Glory  Prefent  with 
 him,  let  us  not  be  Offended  at  it.     For  it  *  fays, 
 that3  they  were  Naked,  but  did  not  fee  each  other  fa  Gen.  if. 
 and  after  they  had  Tranfgrefs'd  the  Commandr     I** 
 merit,  then  did  they  fee  themfclves  Naked,   and 
 were  Afliam'd. 
 
 Que  ft.  Were  they  then  before  this  Cloath'd  with 
 the  Glory  of  God,  inftead  of  a  Garment  ? 
 
 Anfw.  As  in  the  Prophets,  the  Spirit  exerted 
 its  Influence,  and  Taught  them,  and  was  within 
 them,  and  Difcover'd  it  felf  to  them  Outwardly  > 
 thus  alfo  was  it  with  Adam :  The  Spirit,  when 
 it  pleas'd,  was  with  him,  and  Taught  him,  and 
 gave  him  b  Orders,  Speak  and  call  it  thus.  For b  Confide* 
 the  Word  was  All  things  to  Him,   and  fo  longir-xxx-21 
 
 *  The  Scripture  fays  only,  that  they  were  both  Naked,  the  Man 
 and  his  Wife,  and  were  not  Afljam'd;  as  a  Defcription  of  their 
 Innocence  and  Freedom  from  Concupifcence.  Before  the  Fall, 
 they  had  only  the  Single  Eye,  Luke  xi.  34.  But  after  it,  they  had 
 an  Evil  one.  Compare  M?/1/.  v.  28.  zPet.ii  14.  ifo!-m\\.  16. 
 with  Gen,  Hi.  7.  and  the  Senie  at  leaf!  will  appear  to  be  the 
 fame. 
 
 O  3  a$ 
 
i$>8        .  The  Splrttutil  Homilif.s 
 
 ns^c  conhhueJ  in  fheGo^mjndmenr \     wasthfc 
 
 c        Xv  f  Fr'wrd  of  God      And  vvKif  wonder.  iFeven  in 
 
 *4      rhele  CirttWfrntc*   Ne  Tfemforeii'd   the   Com- 
 
 -n.indments,     vvhett  even    ^<rf->  that  have   been 
 
 rWd  wvHi  tfce  Holy  &oh!V  tun-yet  Thoughts 
 
 merJj  Natural   ami  have  i  Will  too  to  Comply 
 
 vvifn  fr-Hem    Tbuj  He  tocs  tW  prtfent  with  God 
 
 iti  PaftkKfe    of  WWetf  Tftm^gtdfei  by  his  own 
 
 WW>    and  was  Obedient-:  >   the  Wicked  Part, 
 
 *  Bn    *ven  ^rt^/  ranigreffion,  hehaddKnow- 
 
 >7-     ledge.  b 
 
 •    Quefl.  But  mhi :  KM  of  Knowledge? 
 
 Anfw.  Much  the  fame  with  that  of  a  Rogue 
 that  is  brought  into  a  Court  of  Judicature,  and 
 his  Trial  is  coming  on,  the  Judge  puts  the  Quef- 
 tion  to  him,  When  you  were  Committing  thefe 
 Rogueries,  did  you  not  know  that  you  were  Liable 
 to  be  'Taken,  and  to  Suffer  Death  ?  He  has  not 
 the  Confidence  to  fay,  /  did  not  know  fo  much : 
 For  he  knew  it  well  enough,  and  at  the  time  of 
 Execution  he  Recollects  All,  and  makes  a  Frank 
 Confeflion.  And  does  not  the  Fornicator -know 
 that  he  does  111  ?  And  he  that  Steals,  does  not 
 he  know  that,  he  Sins?  Thus  even  without  the 
 Scriptures,  do  Men  from  Natural  Reflection  not 
 know  that  there  is  a  God  ?  They  can  never  fay 
 in  that  Day,  We  never  knew  thee  to  be  God.  He 
 mentions  to  them  the  Thunders  and  the  Light- 
 nings that  come  from  Heaven,  and  then  appeal- 
 ing to  them,  Could  you  not  know  that  it  was 
 God  that  Orders  the  Creation  ?  Why  then  did 
 «  Mark  iii.  the  Devils  e  cry  out,    Thou  art  the  Son  of  God  -> 
 
 ,,  II,.„  Why  art  thou  come  to  Torment  us  before  the  Time? 
 Matt.  vin.        J  J 
 
 25,. 
 
 *  That  is,  Christians.  For  tho'^ta  had  the  Spirit,  as  be- 
 ing made  in  the  Image  of  God ;  (Gen.i.  27.  and  Wifdcm  in  all 
 Ages  entred  into  Holy  Souls,  Wifd.vii.  27.)  yet  to  be  Fill' 'd  with  the 
 Spirit  is  a  Phrafe  appropriated  to  Chriflians.  . Compare J^w  i» 
 %6.  Eph.  iii.  19.  i.  23.  v.  18.  Ehil.i.  11.  Col.  i.  o. 
 
 And 
 
of  Macarius  the  Egyptian,      199 
 
 And  under  the  Torture  they  fay,  You  Bum  me^ 
 You  Burn  me.  They  knew  not  therefore  the 
 Tree  of  the  Knowledge  of  Good  and  Evil  -y  Tt 
 was  the  Tranfgrejjion  of  Adam  that  gave  Know- 
 ledge. 
 
 For  every  one  falls  immediately  into  the  En- 
 quiry, What  State  was  Adam  ;#,  and  What  was 
 it  thai  be  did  ?  For  Adam  had  received  the 
 Knowledge  of  Good  and  Evil.  Then  do  we 
 learn  from  the  Scriptures  that  he  was  in  a  State 
 of  Honour  and  Purity.  But  when  he  hadTranf- 
 grefs'd  the  Commandment,  he  was  Turn'd  out 
 of  Paradife,  and  God  was  Angry  with  him.  At 
 laft  he  Learns  What  is  his  Good  $  and  when  he 
 has  Learn*  fWhdt  is  his  Evil^  he  guards  himfelf1  Compare 
 asainft  it,  that  he  may  Fall  no  more  by  Sinning  Eccl.xvm. 
 
 •&         1      A       j  •     ;      m        1         r>       J        1  8.  with 
 
 into  the  Condemnation  of  Death.  But  we  know  wi£j4X.  I# 
 that  every  Creature  of  God  is  Order'd  by  Him. 
 For  He  made  the  Heaven,  the  Earth,  the  Living 
 Creatures,  the  Creeping  things,  the  Beafts,  which 
 we  See  it  is  true,  but  are  Ignorant  of  their  Num- 
 ber. For  who  among  Men  knoweth  it  ?  Who 
 but  God  *  alone,  who  actually  is  in  All  things, 
 in  the  very  Embryo's  of  Living  Creatures  ?  Does 
 not  He  know  the  things  that  are  under  the 
 Earth,  and  above  the  Heavens  ?  * 
 
 Leaving  therefore  thefe  matters,  let  us  rather 
 like  Good  Merchants  feek  how  we  may  PoiTcis 
 the  Inheritance  we  have  in  Heaven,  and  the 
 things  that  are  Beneficial  to  our  Souls  ;  let  us 
 learn  to  get  fuch  PofleMions  as  mall  be  Lading 
 with  our  felves.  For  if  you  that  are  but  Man 
 fhould  once  begin  to  Search  into  the  Mind  of 
 God,  and  to  lay  I  have  inade  a  Difcoverv,  and 
 Comprehend  it,  the  Humane  Mind  will  then  be 
 found  to  Surpais  the  Reach  of  God.     But  in  this 
 
 *  The  Manuscript  reads  .<«,■©>». 
 
 O  4  you 
 
too  The  Spiritual  Homilies 
 
 you  greatly  Err.  And  in  proportion  as  you  dc- 
 fire  to  Search  and  Penetrate  by  way  of  Know- 
 ledge, you  plunge  the  deeper,  and  are  nothing 
 the  wifer.  [*For  as  to  thofe  Curious  Enquiries 
 that  arife  in  you,  What  it  is  that  (God)  works 
 in  you  day  by  day,  and  How,  they  are  matters 
 pail  all  ExpreiHon  and  Comprehenlion,  it  is  All 
 to  beReceiv'd  with  Thankfgiving  and  in  Faith.] 
 Have  you  ever  been  able,  from  the  Hour  that 
 you  was  Born,  to  this  very  Moment,  to  have 
 any  Knowledge  of  your  own  Soul?  Repeat  me 
 then  the  feveral  Thoughts  that  fpring  up  in  you 
 from  Morning  to  Night.  Oblige  me  with  the 
 Thoughts  ot  Three  Days.  But  that  you  can 
 never  do.  If  then  you  could  never  Comprehend 
 the  Thoughts  of  your  own  Soul,  how  can  you 
 pofliblyFind  out  the  Thoughts  and  Mind  of 
 God  ?  But  do  you  Eat  as  much  Bread  as  you 
 find,  and  let  the  whole  Earth  (befides)  alone  j 
 and  go  to  the  River's  fide,  and  Drink  as  much  as 
 you  have  need  of,  and  then  Retire,  and  never  en- 
 quireWhence  it  comes,  or  How  it  flows  ?  Da 
 thy  befr.  to  have  thy  Foot  Cur'd,  or  the  Difor- 
 dcr  of  thine  Eye,  that  thou  may'ft  Behold  the 
 Light  of  the  Sun.  Never  enquire  what  Quan- 
 tity of  Light  the  Sun  Contains,  or  in  what  Sign 
 he  Riles.  What  will  be  of  Ufe  and  Service, 
 Take.  And  why  mull  you  be  Rambling  to  the 
 Mountains,  and  Enquiring  what  Number  of 
 Wild  Afjes,  or  other  Bcafts  find  Pallure  there? 
 The  very  Infant,  when  it  comes  to  the  Mother's 
 Breads,  takes  the  Milk,  and  is  NouriuYd.  But 
 he  knows  not  how  to  Search  into  the  Root  and 
 Fountain  whence  it  thus  flows  out.  For  he 
 Sucks  the  Milk,   and  Empties  all  >    and  again, 
 
 *  There  is  no  Syntax  in  the  Original,   and  I  translate  by 
 guefs. 
 
 another" 
 
a/Macarius  the  Egyptian.        201 
 
 another  Hour  the  Bread  is  Full.  This  the  Child 
 knows  nothing  of,  nor  yet  the  Mother  ^  tho'for 
 the  molt  part  the  Milk  is  deriv'd  from  all  the 
 Parts  of  the  Mother. 
 
 If  therefore  you  Seek  the  Lord  in  the  §  Deep, g  P£  evil 
 there  you  find  him  [_If  you  *  Search  for  him  in      24- 
 the  s  JVater,   there  you  find  Him']  Doing  Won- 
 ders.     If  you  look  for  Him  in  the  Den,    there 
 you  find  Him  h  in  the  midft  of  two  Lions,  pre- h  Dan.  vi. 
 ferving    the  Righteous  Daniel.      If  you  fearch      22- 
 for  him  in  the  i  Fire,  there  you  find  Him  Sue-  '  Dan.  Hi. 
 couring  his  Servants.     If  you  fearch  after  him  in  zr>  l8- 
 the  k  Mountain,  there  you  find  him  with  Mofes k  Mat  xvii, 
 and  Elias.     He  is  therefore  every  wjiere,    both     3>  4- 
 under  the  Earth,  and  above  the  Heavens,  or  elfe 
 within  us  ->   He  is  every  where.      So  too  is  the 
 Soul  near  thee,  and  within  thee,    and  without 
 thee  alfo.      For  wherever  your  Inclination  is  to 
 be  in  diftant  Countries,  there  is  your  Mind,  whe- 
 ther  it  be  towards  the  Weft,   or  the  Eaft,  or 
 even  for  Heaven,  there  is  it  found  to  be. 
 
 Let  us  therefore  Seek  in  the  very  firfl  place, '  Gakt.  vf. 
 to  have  the  1  Mark  and  m  Seal  of  the  Lord.^-E^k. 
 within  us  -,  becaufe   in  the  Day  of  Judgment,  Lx^   - 
 
 when  God  fhall  make  the  Separation,    and  all  Zt  ,J * 
 
 the  Tribes  of  the  Earth,  the  Whole  Adam,  areEph.  i.  13. 
 gather'd  together-,  when  the  "Shepherd  mail  call"  John  x- 
 his  own  Flock,  as  many  as  have  the  Mark  know       II# 
 their  Shepherd,  and  the  Shepherd  acknowledges 
 them  that  have  his  own  Seal3  and  gathers  them  °  Ver.  27. 
 from  all  Nations.      For  his  own  do  °  Hear  his 
 Voice,  and  Follow  after  Him.     For  the  World  *Mat.xxv. 
 is  Divided  into  *  Two  Parts  3  and  there  is  one   32j  3  3- 
 p  Dark  Flock,  which  goes  into  q  Everlafting  Fire,  ^SSSS. 
 and  there  is  another  full  of  Light,  which  is  Led  10.  with' 
 off  into    the  Heavenly  Reft.     That   therefore  J udexiii. 
 
 q  Mat.  x.w. 
 *  The  Manuscript  here  iqferts,    si   £>jr*s  «j  v^oy     iKn        ^I# 
 
 which 
 
20  2  The  Spiritual  Homilies 
 
 which  we  now  Poflcfs  within  [  *  our']  Souls, 
 that  felf-fameTreafure  Shines,  and  is  Manitefted, 
 and  Cloaths  our  Bodies  with  Glory. 
 
 As  in  the  Seafon  of  the  Month  Ap\  ;/5  the 
 Roots  that  were  Buried  in  the  Earth  produce 
 their  proper  Fruits,  and  their  refpe&ive  Flowers 
 and  Beauties,  both  the  Good  Roots  that  bear 
 Fruit,  and  they  that  bear  Thorns,  are  made  Ma- 
 nifeff. :  So  in  that  Day  does  every  one  make  it 
 appear  what  he  hath  done  in  the  Body*  the 
 Good  and  the  Bad  are  Equally  laid  Open.  For 
 there  is  the  General  Judgment  and  Retribution. 
 For  there  is  another  kind  of  Food  be  fides  that 
 which  isVifible.  For  Mofes,  when  he  went  up 
 into  the  Mount  Failed  forty  Days.  He  went  up 
 nothing  more  than  Man,  but  came  down  PofTef- 
 fed  of  God.  And  behold  !  we  fee  in  our  very 
 Selves,  that  in  a  few  Days,  unlefs  the  Body  is 
 Supported  by  Food,  it  Decays.  And  yet.  He, 
 after  he  had  Fafted  forty  Days,  came  down  much 
 Stronger  than  All  of  them.  For  he  was  Nou- 
 rihYd  by  God,  and  his  Body  was  Provided  for 
 W7ith  another  kind  of  Food  from  Heaven.  For 
 ;  Matt.  iv.  the  Word  of  God  was  r  Food  to  Him,  and  he 
 '  4-  ...had  a  Glory  upon  his f  Countenance.  What  then 
 - 2  or' 1H  happen'd,  was  a  Type ;  for  that  very  Glory  now 
 Shines  inwardly  in  the  Hearts  of  Chriftians :  For 
 theRifen  Bodies  are  at  the  Refurrection  Cover'd 
 over  with  another  Divine  Cloathing,  and  Nou- 
 rihYd  with  an  Heavenly  Food. 
 
 Qiiefl:.  IFJoat  is  the  meaning  of  the  Woman 
 Praying  with  her  Head  Uncover 'd? 
 
 Anjw.  Bccaufe  in  the  Apoftles  times  they 
 wore  long  Hair  for  a  Covering.  For  this  Rea- 
 fon  did  the  Lord  and  the  Apoftle  come  to  the 
 Creature,  and  brought  it  to  a  Sober  Senfe.  But 
 
 *  The  Manufcript  inferts  rt^v. 
 
 the 
 
of  M a c A rius  the  Egyptian.       203 
 
 the  TFoman  there  is  put  for  a  Type  of  the 
 Church.  And  as  inthofe  days  the  Women  Open- 
 ly wore  their  Hair  loofe  for  a  Covering  -y  So  d 
 the  Church  in  like  manner  put  on  and  cloath  her 
 Children  with  Divine  and  Glorious  Garments. 
 But  antiently  the  Ifraelitijh  Church,  the  Congre- 
 gation was  One,  and  that  wasCover'd  over  with 
 the  Spirit,  and  they  were  Cloath'd  with  the 
 Spirit  for  Glory,  even  tho'  they  were  not  over 
 Orderly.  The  Church  then  is  Affirmed  both  of 
 a  Multitude,  and  of  One  Single  Soul.  For  the 
 Soul  her  felf  Mud ers  up  all  her  Thoughts,  and  is 
 a  perfect  Church  to  God.  For  the  Soul  is  Fitted 
 for  Communion  with  the  Heavenly  J3ridcgroom, 
 and  Mixes  with  the  Heavenly  One.  But  This  is 
 to  be  underflood  both  of  a  Multitude  and  of  one 
 Single  Perfon.  For  the  Prophet  alfo  fpeaking  of 
 jerufalem^  has  thefe  Words,  / t  found  thee  Naked, f  Ez.  x. 
 and  I  cloatlf  d  thee,  Sec.  as  if  he  were  fpeaking 
 but  of  One  Perfon. 
 
 Queft.  -What  is  it  that  Martha  [aid  to  the  Lord 
 c/Mary,  yIam  troubled  with  many  things ,  but  She v  Luke 
 only  Jits  down  by  you  ?  4°« 
 
 Anf<w%  That  which  Mary  ought  to  have  re- 
 plied to  Martha,  the  Lord  himfelf  preventing 
 her,  faid  to  her  again,  that  fhe  indeed  had 'Left 
 all  things,  and  had  feated  her  felf  at  the  Feet  of 
 the  Lord,  and  fpent  the  whole  Day  in  Praiiing 
 God.  You  fee  fhe  was  allow'd  to  Sit,  in  Re- 
 ward for  her  Love.  But  that  I  may  put  the 
 Word  of  God  in  a  yet  clearer  Light,  Attend. 
 If  any  Man  Loves  Jejus,  and  Heeds  him,  and  At- 
 tends to  him  in  good  earneii,  and  not  merely  of 
 courfc,  but  Perfeveres  alfo  in  Love,  God  himfelf 
 is  at  that  very  time  contriving  how  to  make  fome 
 Return  to  that  Soul  for  its  Love,  tho'  the  Man 
 at  the  fame  time  is  ignorant  of  what  he  is  like  to 
 Receive,   or  how  Large  a  portion  God  is  about 
 
 Beftow- 
 
 V. 
 
z 04  The  Spiritual  Homilies 
 
 Bellowing  upon  the  Soul.  For  to  Mary  that 
 lov'd  Him,  and  was  fitting  at  his  Feet,  He  did 
 not  merely  grant  his  Company,  but  withal  Im- 
 parted fome  Hidden Vertue  from  his  ownEfTence 
 or  Nature.      For  the  very  Words  which   God 
 
 *  John  vi.fpoke  thus  in  Peace  to  Alary y  were  All  v  Spirit 
 
 *3»     and  Real  Power.     And  thefe  Words  entring  in- 
 to her  Heart  [#  became]  Soul  in  the  Soul,   and 
 Spirit  in  the  Spirit,    and  the  Divine  Power  was 
 Multiplied  in  her  Heart.     For  of  Neceflity  that 
 Power,  wherever  it  (hall  once  Settle,  is  Conftant, 
 like  a  PofTeflion  never  to  be  taken  away.     For 
 this  reafon  did  the  Lord,  well  knowing  what 
 himfelf  had  Beftow'd  upon  her,    make  Anfwer, 
 *Luke  x.Mary  hath  u  chofen  that  good  part.     And  fome 
 4*-      time  after,   All  that  Martha  had  freely  done  in 
 way  of  Service,   Brought  Her  alfo  to  that  very 
 Grace.     For  me  too  Receiv'd  the  Divine  Vertue 
 [•f"  in]  her  Soul. 
 And  what  Wonder  is  it,  if  they  that  come  to 
 ^Compare  the  Lord,  and  cleave  w  Bodily  to  Him,  Receive 
 Eph.v.io.  Vertue  from  him?  When  the  Apoftles  preach'd 
 with  i  Co- ^  Word,  thex  Holy  Ghoft  alfo  fell  upon  them 
 r      .  vl*  that  Believ'd.      Even  Cornelius   receiv'd  Vertue 
 
 *  AEts  x.  from  the  Word  he  had  heard.   How  much  more 
 
 44.     then  when  the  Lord  fpoke  the  Word  in  y  Perfon 
 
 • y  Luke  x.  to  Alary ^   or  to  Zacchtens,  or  the  Sinful  Woman, 
 
 __4x*      who  untied  her  Hair,  and  wip'd  her  Lord's  Feet, 
 
 vii.  48.  or   to  the  Woman    of  z  Samaria ,    or   to   the 
 
 *  John  iv.a  Thief,  did  there  actually  go  Vertue  out  of  him, 
 
 J4-  ...  and  the   Holy  Ghoft  was  mingled   with   their 
 
 •u*xxm*  Souls  ?     Even  at  prefent   they  that  Love  God, 
 
 and  Abandon  all  things,  and  Continue  inftant  in 
 
 fc  Compare  Prayer,  are  b  Taught  in  Secret  the  things  which 
 
 Pfal  H.  6\  before  they  knew  nothing  of.     For  the  Truth  it 
 xvi.  7,  8.  J  & 
 
 *  The  Manufcript  here  adds  iyiywil: 
 
 t  The  Manufcript  and  Paris  Copy  infert  here  w, 
 
 fcif 
 
o/Macarius  the  Egyptian.       20 y 
 
 felf  is  according  to  their  own  Defirc  made  mani- 
 feft,  and  Teaches  them  ;  c  I  am  the  Truth.     For'Johnxiv. 
 the  very  Apoftles  themfelves,   before  the  Cruci-      6- 
 fixion,  by  Continuing  with  the  Lord,  Saw  great 
 a  Signs,  how  the  Lepers  were  Cleans1  d,  and  thedMitx.xi. 
 Dead  Raifed  up :   Yet  were  they  ignorant  what       f- 
 was  the  way  of e  the  Divine  Power,  and  how  itc  John  "^ 
 e  Minifters  in  the  Heart,  and  that  they  were  to       8* 
 be  Spiritually  born  again,  and  to  be  Mixed  with 
 the  Heavenly  Soul,   and  become  a  New  Crea- 
 ture.   #  But  for  the  fake  of  the  very  Signs  which 
 He  did,  did  they  Love  the  Lord.     At  laft  faid 
 the  Lord  to  them,  Why  do  ye  fo  wonder  at  thefe 
 Signs  ?   I  give  you  a  great  Inheritance^  which  the 
 whole  World  hath  not.     They  continued  on  to  be 
 perfect  Strangers  to  his  Words,  till  fuch  time  as 
 HeRofe  from  the  Dead,  and  carried  up  his  Bo- 
 dy, for  our  Sakes,  far  above  all  Heavens.     And 
 then  did  the   Spirit  of  Comfort  enter   in,   and 
 mix  with  their  Souls.     And  the  Truth  manifefts 
 it  felf  in  Faithful  Souls,  and  the  f  Heavenly  Mam  i  Cor.xv. 
 meeteth  with  thy  (f  Earthly)  Man,   and  they  be-     47. 
 come  one  Communion. 
 
 As  many  therefore  as  are  for  the  Service,  and 
 Chearfully  perform  every  thing  out  of  Zeal,  and 
 Faith,  and  the  Love  of  God  5  that  very  Work  of 
 theirs  doth  in  fome  time  after  Bring  them  to  the 
 Knowledge  of  the  Truth  it  felf.  For  the  Lord 
 is  Manifested  to  their  Souls,  and  Teacheth  them 
 the  Manner  of  the  Holy  Spirit.  Glory  and  Ado- 
 ration be  to  the  Father,  and  to  the  Son,  and  to 
 the  Holy  Ghoft,   for  ever.     Amen. 
 
 '*  The  Manufcript  here  inferts  *AAi. 
 
 Homily 
 
xo6         The  Spiritual  Homilies 
 
 Homily  XIIL 
 What  Fruit  God  Requires  ofChriftians* 
 
 2i 
 
 Ver. 
 
 U LL  the  things  that  do  appear,  hath  God 
 Created,   and  given  to  Men  for   their 
 Refreiliment  and  Delight.  And  to  them 
 hath  He  given  the  Law  of  Righteoufnefs.     But 
 from  the  time  of  ChriiVs  Coming,  God  looketh 
 for  other  Fruit,   and  another  kind  of  Righteouf- 
 nefs,   Purity  of  Hearty    and  a  Good  Confcience^ 
 Profitable  Difcourfe,  Chaff,  and  Good  Thoughts, 
 and  all  the  Exact  Deportment  of  the  Saints.    For 
 *  Matt,  v,  faith  the  Lord, b  Unkfs  your  Righteoufnefs  floall  A- 
 20.      bound  more  than  that  of  the  Scribes  and  Pharifees, 
 ye  cannot  enter  into  the  Kingdom  of  Heaven.     In 
 the  Law  it  is  written,  1th  ou  Jhalt  not  commit  Adul- 
 Matt,  v.tery.     But  I  fay  unto  you  that  thouc  Luft  not^  nor 
 be  (] Angry.    For  it  Bchoveth  him  that  is  delirous 
 'to  become  the  Friend  ["  and * Brother,   and  the 
 ■"  Son  of  Chriif,  to  Do  Something  Extraordina- 
 "  ry  beyond  other  Men,  that  is,    to  Confecrate 
 "  his    very    Heart    and  Mind   to  Lift   up    his 
 "  Thoughts  to  God.     And  thus  does  God,    in 
 "  an  Hidden  Way,  give  Life  and  Succour  to 
 "  his  Heart,    and  Commit  his  very   felf  to  it. 
 "  For  when  a  Man  Surrenders  up  his  Secrets, 
 "  that  is,   his  Mind  and  Thoughts  to  God,  be- 
 u  ing  neither  Taken    up,    nor  Diffracted  elfe- 
 "  where,  but  doing  perreft  Violence  to  himfclf, 
 
 *  The  running  Text  in  the  Manufcript  goes  on  here  as  in 
 all  the  Printed  Copies*  But  the  Margin  directs  us  to  Borrow 
 two  Whole  Octavo  Pages  out  of  the'Next  Homily,  and  infert 
 them  here,  which  feems  to  Reftore  that  Senfe  to  Both  the 
 Homilies,  that  before  was  Notorioufly  wanting, 
 
 "  then 
 
a/Macarius  the  Egyptian.       207 
 
 Cc  then  doth  the  Lord  vouchfafe  to  make  him 
 <c  Partake  of  Myftcrics  in  greater  Holinefs  and 
 4C  Purity,  and  give  Himfelf  the  Heavenly  Food, 
 w  and  the  Spiritual  Drink. 
 
 w  Juit  as  we  may  fuppofe  of  a  Man  that  has 
 a  considerable  Subfbmcc,  and  both  Servants  and 
 "  Children  ;    He  has  one  fort  of  Food  for  Ser- 
 "  vants,  and  quite  and  clean  another  which  he 
 a  gives  to  his  own  Children  that  arc  Born  of*  his 
 "  Seed  :    Becaufe  the  Children  are  the  Father's 
 "  Heirs,  and  Eat  with  Him,    being  made  like 
 "  to  their  Father.     Thus  alio  Chrilt  the  True 
 cc  Lord  Created  all  things  himfelf,  and  Nourifh- 
 "  etli  the  Wicked  and  Unthankful.     But  the 
 "  Children  which  he  hath  Begotten^of  his e  own c  Compare 
 w  Seed,  and  to  whom  he  hath  Imparted  of  his  John  i.  12, 
 cc  Grace,   in  whom  the  Lord  is  *Fofm%    He  {?•   }vit^ 
 u  maintains  them  in  a  peculiar  kind  of  Refrefh- J^'/pet" 
 cc  ment  and  Diet,  both  Meat  and  Drink,  beyond  i.  22. 
 u  other  Men  -,   and  Gives  Himfelf  to  them  that f  Gal.  W. 
 "  Converfe  with  their  §  Father  \f[Jefus~\  as  the     JP- 
 "Lord  h  Speaks,  He  that  Eateth  my  Fief,  and&l^ix: 
 "  Drinketh  my  Blood,  Abideth  in  Me,  and  I  in  *  jonn  vi 
 "  Him,  and  he  fall  not  fee  Death.      For  they  5-4,  $-6. 
 "  that  obtain  the  True  Inheritance,  are  Sons  Be-—  viii./i. 
 "  gotten  of  the  Heavenly  Father,   and  Lire  in 
 "  theHoufe  of  their  Father,  as  the  Lord i  faith, "'  Compare 
 "  "The  Servant  abideth  not  in  the  Houfe,   but  the  John  viiL 
 "  Son  abideth  for  ever.  ^  ^ith 
 
 "  If  therefore  we  alfo  are  Defirous  to  be  Born  ^  "' 
 "  of  the  Heavenly  Father  5  then  ought  we  to 
 w  Do  Something  beyond  the  reif.  of  Mankind, 
 "  Signalize  our  ielves  by  Diligence,  by  Strug- 
 "  gling,  by  Zeal,  by  Love,  by  a  good  Conver- 
 "  fation,    by  continuing  in  Faith  and  Fear,  as 
 
 *  The  Manufcript  here  inferts  our*?. 
 t  The  Manufcript  here  inferts  l^i. 
 
 5<  willing 
 
208  The  Spiritual  Homilies 
 
 "  willing  to  Attain  to  thofe  good  things,  and  to 
 
 "  Inherit  God.     For  the  Lord  [*  faith  he]  is  the 
 
 fPfil.xvi.cc  ^porfion  of  mine  Inheritance^   and  of  my  Cup. 
 
 *'      "  And  thus  the  Lord,  Beholding  a  good  Purpofe, 
 
 cc  and  Patience,   Performs  his  Mercy,    and  will 
 
 "  f  Cleanfe  us  by  his  Heavenly  $  Word  "]  from 
 
 'James  iii.  the  Filth  of  Sin,    and  from  that  everlafting l  Fire 
 
 6-       which  is  within  us.   This  makes  you  Worthy  of 
 
 Hofea  vii.  t^ie  Kingdom.     Glory  be  to  his  Tender  Mercy, 
 
 4j  6.     and   to    the  Good  Pleafure   which    hath   been 
 
 m  Tit.  iii. m  fhewn,  of  the  Father,  and  of  the  Son,   and  ot 
 
 4-      the  Holy  Ghoft.     Amen. 
 
 *  The  Manufcript  herein  the  Margin  inferts  <pw\\ 
 
 \  For  y.ctQcf.oji'r'x.c  here  read  *.<*.#  v,p).t&% 
 
 J  Here  endeth  the  Paflage,  which  is  transferr'd  from  the 
 next  Homily  into  This.  But  the  Manufcript  leaves  out  the 
 Words  Hvoc4  §i&  (pv^drlei))  icwTDif  and  then  goes  on,  dvo  ts 
 fVTru  -f  flf^a^Wofs,   Sec. 
 
 Homily 
 
a/Macarius  the  Egyptian.      209 
 
 Homily    XIV. 
 
 They  that  give  up  their  Thoughts  and  Mind 
 to  Gody  do  it  in  Hope  that  the  Eyes  of 
 their  Heart  may  be  Enlightened,  and  God 
 thinks  them  Worthy  of  Myjieries  in  the 
 higheft  'Degree  of  Holinefs  and  Turity, 
 and  Imparts  to  them  of  his  Grace.  And 
 what  we,  who  are  'Defirous  of  attaining 
 the  Heavenly  Good  Things,  ought  to  T)o. 
 At  la/t  the  Apoftles  and  Prophets  are  Corn- 
 par  d  to  the  Sun-Beams  that  enter  in  thro9 
 a  Window.  The  Homily  alfo  InftruSts  us 
 what  is  the  Earth  of  Satan,  and  what 
 that  of  Angels  5  and  that  they  are  Both  of 
 them  Impalpable  and  Invifible. 
 
 |fpfl||  L  L  the  Works  in  the  World  that   fall 
 g[~lg  under  our  View,  are  done  in  Hope  that 
 
 itlS!  ^en  may  P'artakc  °* tneu*  Labours.  And 
 were  it  not  for  the  Full  AfTurance  of  En- 
 joying their  Labours,  there  would  be  No  Man- 
 ner of  Progrels  made.  For  even  the  Huiband- 
 man  fows  his  Seed  in  Hope  of  the  Fruits,  and  by 
 Vertue  of  this  Expectation  does  he  undergo  his 
 great  Fatigues.  Let  him,  a  faith  the  Scripture,"  iCor.ix; 
 that  Ploiveth,  Plow  in  Hope.  And  he  that  taketh  I0- 
 a  Wife,  doth  it  in  Hope  of  having  Heirs.  The 
 Merchant  alfo  Commiteth  himfelf  to  the  Sea  and 
 Apparent  Death  for  the  fake  of  Gain.  Thus  alfo 
 in  the  Buflnefs  of  the  Kingdom  of  Heaven  ->  in 
 Hopes  of  having  the  Eyes  of  his  Heart  Enligh- 
 tened, does  a  Man  Refign  himfelf  up,  Withdraw- 
 ing from  the  things  of  this  Life,   and  Attend 
 
 P  purely 
 
2io  The  Spiritual  Homilies 
 
 purely  upon  Prayer  and  Supplication,  in  Expec- 
 tation of  the  Lord,  when  he  will  come  and  Ma- 
 nifest himfelf  to  him,  andCleanfe  him  from  the 
 Sin  that  Dwells  within  him. 
 
 Nor  yet  doth  he  Confide  in  his  Pains  and  Con- 
 duct, till  he  Obtains  the  things  he  Hopes  for,  till 
 the  Lord  mall  Come  and  Dwell  within  him, 
 with  the  Full  Senfation  and  Influence  of  the 
 
 "Pfxxxiv.  Spirit.  And  when  once  he  {hall  h  fafte  of  the 
 Goodnefs  of  the  Lord,  and  be  Delighted  with 
 
 c  2G2aIait- v-  the  Fruits  of  the c  Spirit,  and  the  d  Veil  of  Dark- 
 
 d  iCor.ui.  ne^s  ^a^  be  Remov'd,    and  the  Light  of  Chriffc 
 1 6.      ihall  c  Shine  out,  and  Exert  it  felf  in  Joy  beyond 
 
 ■  — iv.  4.  Exprefllon  >  then  is  he  perfectly  Satisfied,  as  hav- 
 ing the  Lord  with  him  in  the  Exceeding  great 
 Love  of  a  Father,  juff,  as  the  Merchant,  in  the 
 instance  above.  Rejoices  for  having  Gain'd  what 
 he  Expected.     But  (before)  he  is  in  great  Anxi- 
 
 fLuke  viii.  ^y  anc|  pcar  0f  Robbers  and  f  Wicked  Spirits, 
 l2"     Icil  thro'  any  Remifsnefs  he  mould  lofe  his  La- 
 bour, till  fuch  time  as  he  fhall  be  thought  wor- 
 thy of  the  Kingdom  of  Heaven,  in  the  Jerufalem 
 which  is  Above. 
 
 Let  us  then  our  felves  alfo  Entreat  God  that 
 He  would  Uncloath  us  of  the  Old  Man,  and  Put 
 on  us  the  Heavenly  Chriff,  from  this  prefent 
 Moment,  that  being  Fill'd  with  Gladnefs,  and 
 thus  Conducted  by  Himfelf,  we  may  Live  in  great 
 Tranquillity  for  the  future.  For  faith  the  Lord, 
 willing  to  Fill  us  with  the  Tafte  of  his  King- 
 
 g  John  xv.  dom,  8  Without  Me  ye  can  do  Nothing.    He  knew 
 
 3-       moreover,  how  to  Enlighten  Many  by  means  of 
 
 the  Apofiles.     For  being  themfelves  Creatures, 
 
 they  brought  up  their  Fellow*  Servants  5  by  their 
 
 £ood 
 
 *  What  follows  for  two  whole  QEiwvo  Pages  together,  be- 
 ing already  Transferred  to  the  Foregoing  Homily,  is  here  ac- 
 cordingly Left  out.  So  that  the  Senfe  here  alio  Runs  plain  and 
 Hi  a  Thread.     Nor  need  we  any  Alteration  in  the  Greek  Text, 
 
 bating 
 
of  Mac arius  the  Egyptian.        211 
 
 good  Convention  and  Doctrine  they  Reviv'd  and 
 Rais'd  up  the  *  Minds  of  Perfons  that  before 
 were  h  Dead  and  Corrupt.  For  one  Creature11  Eph.ii.i, 
 Nourifheth  and  Quickeneth  another.  As  the 
 Clouds,  for  Instance,  which  are  but  Creatures, 
 do  by  the  Seed  of  Corn  and  Wheat.  The  Rain 
 alfo,  and  the  Sun,  Quicken  what  they  arc '  Com-  rW^* 
 manded  to.  xxxviii.  8 
 
 And  as  it  is  the  Light  that  entreth  in  at  a  Pf.  cxlviii, 
 Window,  but  the  Sun  himielf  that  Darts  his3>4*I£v« 
 Beams  thro'  the  whole  Earth :  So  were  the  Pro-  ' 
 phets  the  k  Lights  of  their  own  Houfe,  even  of k  *  pet-  *• 
 Ifrael  >  But  the  Apoftles  were  perfect  Suns,  I9* 
 fhooting  forth  their  Radiant  Light  into  all  the '  Pfal.  xix; 
 1  Parts  of  the  World.  4- 
 
 There  is  therefore  the  Earth,  in  which  four-  8'  x- 
 footed  Creatures  dwell.  And  there  is  an  Earth  in 
 the  -\  very  Air,  wherein  the  Birds  do  Roam  and 
 Live.  And  fhould  thefe  incline  to  Stand  down,  or 
 Walk  upon  the  Earth  (itriclrly  fo  call'd)  they  are 
 fure  of  Fowlers  that  take  them.  And  there  is 
 the  Earth  of  Fifties,  the  Water  of  the  Sea.  And 
 in  the  veiy  place  where  every  thing  was  Born, 
 both  Earth  and  Air,  there  too  it  has  its  Being, 
 and  Nourishment,  and  Reft.  Thus  alfo  is  there 
 a  Satanic  Earth,  and  Country,  in  which  the  Pow- 
 ers of  Darknefs,  and  the  Spirits  of  Wickednefs, 
 do  Live,  and  Range,  and  take  up  their  Reft. 
 And  there  is  yet  a  Luminous  Earth  of  the  God- 
 head, where  the  m  Camps  of  Angels  and  Holy  ^Compare 
 Spirits  move  up  and  down  and  are  in  perfect  PGuxxrir* 
 
 Reft.   And  neither  can  the  Dark  Earth  be  Seen  7-Heb.xii. 
 
 22,23. 
 
 bating  a  very  Small  one,  which  the  Mm ufcript  Authorizes,  viz. 
 for  «vx^*>o7ro«y»   Read  civeCaoTrcitjv,    and  tor  dveyn^av  Read 
 
 *Vr,yetOyV 
 
 *  The  Latin  Verfions  render  io-k^xI^  thus. 
 f  Seethe  Introduction,  concerning   thefe  different  Kinds  of 
 Earth. 
 
 P  2.  by 
 
212  The  Spiritual  Homilies 
 
 by  the  Eyes  of  this  Body,  or  be  Felt  at  all.  Nei- 
 ther is  the  Lightfome  Earth  of  the  Divine  Be- 
 ing at  all  to  be  Felt,  or  Seen  by  the  Eyes  of  the 
 Flcfh.  But  as  to  them  that  are  Spiritual,  both 
 the  Satanic  Earth  of  Darknefs,  and  that  Light- 
 fome one  of  the  Godhead,  fland  Open  to  the 
 Eye  of  their  Heart.' 
 
 But  as  the  Report  of  thofe  Without  *  informs 
 us, ;  there  are  Fiery  Mountains,  where  Fire  actu- 
 ally is,  and  Living  Creatures  exactly  like  to  Sheep. 
 To  be  ihnrt,  thofe  that  Hunt  them,  make  them- 
 felvcs  Iron  Wheels,  Fling  out  their  Hooks,  and 
 Caft  them  into  the  Fire  $  becaufe  thofe  Crea- 
 tures having  Nothing  but  Fire  to  Feed  upon, 
 and  Fire  for  their  Drink,  ILefrefhment,  Growth, 
 and  Life,  the  ¥kc  is  to  them  inftead  of  eveiy 
 thing.  And  if  you  bring  them  into  another 
 •f  Climate,  they  Die :  And  when  their  Cloaths 
 are  at  any  time  Foul,  they  Wafli  them  net  in 
 Water,  but  in  Fire,  and  fo  they  are  much 
 Cleaner  and  Whiter.  Thus  Chriflians  in  like 
 manner  have  that  Heavenly  Fire  for  their  Food  : 
 That  is  to  them  their  Reiremment.  It  is  That 
 that  Cleanfeth,  and  Wafheth,  and  Sanctifieth 
 their  Heart.  That  gives  them  Growth.  That 
 is  their  very  Air  and  Life.  But  if  they  come  out 
 thence,  they  are  preiently  Deftroy'd  by  Wicked 
 Spirits  -y  as  in  the  former  Inftance  thofe  Creatures 
 Die,  when  they  Stir  out  of  the  Fire*  asFifh  out 
 of  the  Water  >  and  as  Four-footed  Beafts  that  are 
 thrown  into  the  Sea,  are  Stifled  >  as  Birds  that 
 venturing  down  upon  the  Earth,  are  Taken  by 
 Fowlers :  So  alfo  that  Soul  which  continueth  not 
 in  that  Earth,  is  Choak'd  up  and  Dies.  And  if 
 it  have  not  that  Divine  Fire  for  its  Meat,  and 
 Drink,  and  Raiment,  for  the  Purification  of  the 
 
 *  See  the  Inmduttm.  \  Cr.  Air. 
 
 ..     Heart, 
 
o/Macarius  the  Egyptian.       213 
 
 Heart,  and  Sanctification  of  the  Soul  -y  it  is  direct- 
 ly Seiz'd  by  Wicked  Spirits,  and  Detlroy'd.    But 
 let  us  [*  fludioufly]  enquire,   whether  we  have 
 been  n  Sown  into  that  Invifible  Land,   and  have n  Hofea  & 
 been  Ingrafted  into  the  °  Heavenly  Vine.     Glory  o    *3- 
 
 be  to  his  Mercies.     Jmen. 
 
 1. 
 
 Rom.  xi. 
 *3- 
 
 Homily    XV. 
 
 This  Homily  Teaches  us  at  large ',  how  the 
 Soul  ought  to  T)  erne  an  her  f elf  in  Holinefsy 
 and  Chaflity,  and  Turity,  towards  her 
 Bridegroom  Jefus  Chrift,  the  Saviour  of  the 
 World.  It  contains  withal  fome  Queftu 
 ons  Full  of  Great  Inftrutlion,  viz.  Whe- 
 ther [for  Inftance)  in  the  Refurrection  All 
 the  Members  are  Rais'd  ?  And  a  great  ma* 
 ny  others  concerning  Evil,  and  Grace,  and 
 Tree- Will,  and  the  Dignity  of  Humane 
 Nature. 
 
 S  a  Perfon  (fuppofe)  that  is  exceeding 
 Rich,  indeed  a  Glorious  Prince,  fhould 
 take  a  Liking  to  a  poor  Woman,  that 
 has  Nothing  befides  her  Perfon,  and 
 fhould  become  a  direft  Lover,  and  defne  to  hava 
 her  brought  Home  to  Him  for  his  Spoufc  and 
 Domeftic  Companion,  and  ilie  fhould  ever  after 
 fhew  all  manner  of  Good  Will  to  this  Hufband, 
 
 *  The  Manuicript  and  tarn  Edition  omit  <tm)  .vraty. 
 
 P  J  and 
 
214  ^oe  Spiritual  Homilies 
 
 and  Retain  a  conftant  Love  for  Him  :    Lo !  that 
 very  Poor  and  Indigent  Woman,   that  had  juft 
 Nothing  at  all,    has  Full  Command  of  All  her 
 Hufband  is  worth.     But  if  in  any  one  Inftance 
 flie  Tranfgrcfles  the  Bounds  of  Decency  and  Du- 
 ty, and  Demeans  her  felf  very  Unfuitably  in  this 
 her  Hufband's  Houfe,   then  is  me  turn'd  out  of 
 Doors  with  Difgrace  and  Reproach,  laying  both 
 her  Hands  upon  her  Head,   as  Mofes  alfo  inti- 
 mates in  the  Law,  of  the  Woman  that  is  Difor- 
 derly  and  Unprofitable  to   her  Hufband.     And 
 fhe  too  for  the   future  is   full  of  Sorrow   and 
 Grief  in  the  higheft  degree,  Reflecting  with  her 
 felf  from  how  Great  Wealth  fhe  is  Fallen,  and 
 what  Glory  me  has  Loft,   as  being  Stript  of  All 
 her  Honour  merely  thro'  her  Foolifhnefs.     Thus 
 alfo  the  Soul,  which  Chrift  the  Heavenly  Bride- 
 groom (hall  Efpoufe  to  himfelf,   in  order  to  his 
 .     aMyftical  and  Divine  Communion,   fhould  fhe 
 * T  Joh-  u\  -  once  Tafte  of  the  Heavenly  b  Riches,  with  great 
 J  Rom.  u.  jn ^n[\Yy  ancj  Ingenuous  Inclinations  ought  fhe  to 
 c  T     •  r  Pieafe  Chrift  her  Lover,  and  to c  make  full  Proof 
 '    'of  that  Miniftration  of  the  Spirit  fhe  is  Intrufted 
 with,    with  all  Decent  and  Suitable  Behaviour, 
 d  F  ,    .    by  Pleadng  God  in  all  things,  and  not A  Grieving 
 ^'l  'the  Spirit in  any  one  Particular,  but  Maintaining 
 an  Handfome  Regard  and  Affection  for  Him,  out 
 of  a  Senfe  of  Duty,  and  carrying  her  felf  in  the 
 Houfe  of  this  Heavenly  Spoufe  with  a  Fair  De- 
 portment, with  an  entire  Grateful  fenfe  of  the 
 Grace  Beftow'd  upon  her.     Lo !  fuch  a  Soul  is 
 actually  Inverted  with  the  Full  Command  of  All 
 her  Lord's  Goods,   and  her  Body  becomes  the 
 very  Glorious  Tabernacle  of  His  Godhead.  But 
 if  ihe  make  any  Failure,  and  in  her  Miniftration 
 do  any  thing  Improper,   and  not  the  things  that 
 are  Plead ng  to  Him,   and  is  not  Perfectly  obfer- 
 vant  of  his  Will,  nor  Co-operate  with  that  Grace 
 
 of 
 
(?/Macarius  the  Egyptian.       21  y 
 
 of  the  Spirit  which  is  Prefent  with  her,  then 
 with  Reproach  and  Difgrace  is  ihe  Diirob'd  of 
 All  her  Honour,  and  is  BaninYd  from  Life  as  be- 
 come Ufclefs,  and  no  way  proper  for  the  Com- 
 munion of  the  Heavenly  King.  And  after  that 
 there  commences  an  Univerial  Grief,  and  Sor- 
 row, and  Lamentation  over  that  Soul  among 
 All  the  Saints  and  Intellectual  Spirits  :  Angels, 
 Powers,  Apollles,  Prophets,  and  Martyrs  Mourn 
 for  her. 
 
 For  as  e  there  is  Joy  in  Heaven,  as  the  Lord ' Luke  xv# 
 hath  faid,  over  one  Sinner  that  Repent eth ;  So  is 
 there  great  Grief  and  Mourning  in  Heaven  over 
 one  Soul  that  Falls  from  Eternal  Life.  And  as 
 on  Earth,  when  any  Wealthy  Perfon  Dies,  he  is 
 Attended  out  of  the  World  with  Mournful 
 Songs,  Lamentations,  and  Wailing  by  his  own 
 Brethren,  and  *  Kindred,  and  Friends,  and  Ac- 
 quaintance :  So  over  that  Soul  alfo  do  All  the 
 Saints  mourn  with  Lamentations  and  "f~  Funeral 
 Songs.  For  this  is  what  the  Scripture  elfewhere 
 hints  at  in  thefe  Words,  £  "The  Pine  %  is  Fallen,  fZech.  xf. 
 Mourn  ye  Cedars.  For  as  the  People  of  Ifrael, 
 when  they  feem'd  to  Pleafe  the  Lord,  tho'  they 
 did  not  Pleafe  Him  neither  in  fuch  a  manner  as 
 they  ought,   s  had  the  Pillar  of  the  Cloud  Over-   zl'^' 
 
 fhadowing  them,    and  a  8  Pillar  of  Fire  to  give xjv.  19, 
 
 them  Light  >  Saw  the  h  Sea  Divided  before  their      10. 
 
 Face,   and  clear  f  Water  out  of  the  Rock.     But h Ver- 
 
 11,  22. 
 
 *  The  Printed  Copies  read  a-^s   «r*v/*»»r,    the  Manufcript         ^ 
 ir^'yevMv.     But  to  leave  out  wy$  is  Better  at  leaft. 
 
 J  In  the  Original  and  Septuagint  it  is,  Howl  Fir-Tree,  for  the 
 Cedar  is  Fallen.  The  Cedar  iignifics  the  Righteous,  Pial.  xcii.  1 7 . 
 As  our  Author  Cites  the  Words,  the  Cedars  are  the  Sanits  in 
 Glory,  or  the Unfmrimg  Angels.  In  the  Common  Reading  it  Iig- 
 nifies the  Relapfed,  or  the  Apojiate  Members  of  the  Churchy 
 Ifa,  ii.  13. 
 
 P  4  after 
 
2io  I         al  Homilies 
 
 trpofc  was  Turn'd  away 
 
 c  them  up  to  the  k  Scr- 
 ;mies,  theywere  Led  in- 
 to Sore  C  were  1       'd  with  Bit- 
 
 oc  i  d  a]  1 R  c  i  p  e  ft  s  h  ap - 
 
 Souk    But  this  the  Spirit  Mviiic.-lly 
 
 the  Prophet  Ea  •:./.",  laid  of  fiich  a 
 
 .  .  .    ,'.'".  .. ,  faith  he, 
 
 Nsh  ,  from 
 
 \  and  If:  '  a 
 
 ,   and 
 
 :':;.  _\V.  ..  . 
 
 .:  A..;:v  Y.> 
 
 ,  and  at    '.:  ;::  all  ?ny  B: 
 
 -'-■■«■'  .  ■  . 
 
 IV  the    Spirit  word  his  Admoni- 
 
 tions to  the  Soul  that  khoweth  Godly  Grace  -y 
 which  been  Cleaned  from  its  former 
 
 )eck'<3  with  the  r-  Ornaments  of  the 
 IV.    Spirit,    ind  made  Partaker   of  the  Divine 
 i  but  its  iour  not  iuffi- 
 
 c  ,  Dcommon  (hare  of  Know- 
 
 ire  in  proportion  that 
 r  Chriil  theHeaven- 
 .;  /.:.  is  :  Caft  off 
 
 .  out  fro;::  the  L  ore  it 
 
 in  lull  get  up  and 
 rtage  even  t  againft 
 And  againft 
 lie  his  :  Giacc 
 ■   .  ,  doesSin  yet  make  Head  our 
 
 :  inks 
 
 -   .  .    : . :. .  •    ... 
 -    I 
 K-.-  ...  c::  r.  irx, 
 
g/Macarius  the  Egyptian.       217 
 
 We  mufl  therefore  Strive,   and  with  the  ut- 
 3  ft  Prudence  take  due  Care  that  we  alio  Work 
 out   our  and  *  Trembling.' * 
 
 Whofoever  therefore  you  are,  that  I2- 
 
 made  Partakers  of  the  Spirit  of  Chrift,  Lock  up- 
 on your  -felves   in  no  cafe   whate  er 
 Small,   or  Great,  to  be  above  Advice  3  Neither 
 do  any  Deipite  to  the  Spin:  of  Grace,  tha:  you 
 mav  never  be  Excluded  from  the  Life,   which 
 have  been  made  to  Partake  of. 
 But  I  will  Repeat  this  udj            Bocot  Cha- 
 racter.    As  a  Servant  that  :s  taken  into  a  Pa^ 
 to  take  care  fuppofe  of  the  Plate  in  daily  □  ■*, 
 of  the  King's  Gooes,    for      :   ,      _    .     - 
 thing  with  him,    and  ferves   the  King   in 
 Royal  Platen             .  he  need  of  gr- 
 and Judgment,  that  he  may  be  gouty  c "  NoW    - 
 takes  in  Waiting,  by  Confounding  Danes,  and 
 ~g  down  one  upon  the  Sovereign's  Table  in- 
 ftead  of  another,   but  Place  both  the  Firil  and 
 Lail  Courfe  in  the  Exact  Order.     But  if  thro' 
 Ignoranc.                      of  Judgment  h               not 
 the  King  in  nice  Order,  it  is  as  much            /.ace 
 :h.      Thus  alio  the  Soul  that 
 Miniilers  to  God  in  Grace  and  the  Spirit,  ltands 
 in  need  of  no  lmall  Difcretion  and  Knowle: 
 that  it  be  not  Miflakcn  about  the                   jrod, 
 or  in  the  Ser                     Spirit,  as  not  havir.r 
 own  Will  Harmonizing  with  Grace       For 
 fometimes  known,   that  in  :              hftratior.     : 
 the  Spirit,    which  is  performed  after  an  hidden 
 manner  by  th 
 
 Lord  own,  that  is,  with 
 
 own  S  ithont  H:f 
 
 J  race,   it  is  Impouible  for  any  one 
 Serve  God  -s    \  mean,  to  Perform  . 
 
2i8  The  Spiritual  Homilies 
 
 God  Acceptably  in  all  Refpe&s.      And  when  a 
 
 Man  has  even  Receiv'd  Grace,  even  then  is  there 
 
 .  Need  of  much  Underftanding  and  Difcernment 
 
 «jame$  i-(wjjich  too  themfelves  are  the  i  Gifts  of  God, 
 which  He  beftows  upon  the  Soul  that  Seeks 
 them  of  Him)  that  he  may  Minifter  Acceptably 
 to  Him  in  the  Spirit  which  he  Receives,  and  in 
 no  one  Inftance  be  [  *  Surpriz'd  ]  by  Sin,  and 
 Supplanted  thro'  Ignorance,  Raihnefs,  or  Neg^ 
 left,  having  Turn'd  afide,  and  Perform'd  the 
 Lord's  Will  in  any  other  manner  than  what  is 
 Fitting  5  fince  Punifhment,  and  Death,  and  Sor- 
 row are  fure  to  be  the  Confequence  to  fuch  a 
 
 *  i  Cor.  ix.  Soul,  which  the  Divine r  Apoftle  alfo  mentions, 
 
 *7-     Left  that  by  any  means  when  I  have  Preached  to 
 
 other  s^  I  my  felf  Jhould  be  a  Caft-away.     You  fee 
 
 what  Apprehenfion  he  was  in,   tho'  an  Apoftle 
 
 of  God. 
 
 Let  us  therefore  Beg  of  God,  that  We,  as 
 many  of  us  as  have  been  Partakers  of  his  Grace, 
 may  Minifter  Acceptably  in  the  Service  of  the 
 Spirit,  according  to  his  Will,  and  not  live  toge- 
 ther with  Thoughts  of  mutual  Contempt  for 
 each  other :  That  thus  having  our  Converfation 
 fo  as  to  be  Accepted  of  Him,  and  Serving  him 
 according  to  his  Will  with  a  Spiritual  Service, 
 we  may  Inherit  Eternal  Life. 
 
 A  Man  is  CompaJJed  with  Infirmity  ^  and  yet 
 happens  to  have  fome  Members  of  his  Body  per- 
 fectly Sound,  the  Eye  perhaps  for  Sight,  or  any- 
 other  Member,  but  all  the  reft  are  Seniibly  De- 
 cay'd.  So  alfo  is  it  in  the  Spiritual  State.  It  is 
 very  likely  that  a  Man  may  have  three  Members 
 of  the  Spirit  Sound,  but  he  is  not  therefore  Per- 
 
 *  The  Printed  Copies  read  k^*?,  Seiz'd,  or  Heldfafi  ;  but 
 the  Manufcript  rXccn-r,,  Surpri&d,  which  ieems  to  Suit  beft  with 
 the  Author's  Intention. 
 
 feft. 
 
a/Macarius  the  Egyptian.       219 
 
 feft.  You  fee  what  different  Meafurcs  and  De- 
 grees there  are  of  the  Spirit,  and  how  Sin  does 
 by  Piece-meal  both  Grow  and  Decreafe,  and  not 
 all  at  once.  The  Whole  Providence  and  Dif- 
 penfation  of  the  Lord,  both  the  Riling  of  the 
 Sun,  and  All  the  Creatures,  were  All  made  for 
 the  fake  of  the  Kingdom,  which  the  Elect  are  to 
 Inherit,  that  it  may  be  a  Kingdom  made  up  of 
 Peace  and  Concord. 
 
 Chriftians  therefore  ought  to  Strive  for  the 
 Maftery  in  all  things,  and  never  pafs  a  Judgment 
 upon  any  one,  not  even  a  Common  Proflitute, 
 nor  Notorious  Sinners,  or  the  Diforderly  j  but 
 to  look  upon  all  Mankind  with  a  Simplicity  of 
 Intention,  and  an  Eye  of  Purity,  that  it  may  be- 
 come Natural  to  a  Man,  and  Riveted  into  him, 
 to  fet  No  man  at  Nought,  neither  to  Condemn, 
 or  Abhor  any  one,  nor  even  to  make  a  Diffe- 
 rence between  thePerfons  of  Men.  Should  you 
 fee  a  Man  with  but  One  Eye,  don't  you  except 
 againft  him  in  your  Heart,  but  pay  the  very  fame 
 Regard  to  him  as  if  he  had  no  Blemifh  at  all. 
 Look  upon  a  Man  that  is  Maim'd  in  his  Hand, 
 as  if  he  was  not  #  Maim'd  $  upon  the  Lame,  as 
 if  he  went  Upright ;  and  upon  the  Paralytic,  as 
 if  he  were  in  perfect  Health.  For  this  is  true 
 Purity  of  Heart,  when  you  behold  the  Sinful, 
 or  Infirm,  to  Sympathize  with  them,  and  mew 
 Mercy  towards  them.  For  it  fo  fills  out,  that 
 even  the  Saints  of  the  Lord  Sit  down  in  the 
 r  Watch-Towers,  and  view  the  [^ Error  and~\  'Compare 
 Deceit  of  the  World,  and  they  do  after  the  In- Hab-  "•  \ ■  • 
 ward  man  Speak  with  God,    but  in  the  Out-  Z'lJ,; 
 
 *  ■  AAAVll.  I  4* 
 
 *  The  Manufcript  reads  KvMdffyo*. 
 
 t  The  Manufcript  here  inferts   arA**  «}. 
 
 ward 
 
220         The  Spiritual  Homilies 
 
 ward  do  they  Appear  to  %  Mankind  but  as  Spec- 
 tators of  what  pailes  in  the  World. 
 
 The  Men  of  the  World  therefore  derive  one 
 kind  of  Influence  from  the  Spirit  of  Error,  tq 
 Relifh  the  things  of  the  Eart^.  But  Chriftians 
 have  quite  a  different  Inclination,  and  a  Mind  as 
 different  ,  they  belong  to  another  World,  and 
 another  City.      For  the  Spirit  of  God  holds 
 
 *",  John  i.f  Communion  with  their  Souls,  and  they *  Tread 
 3-    .  down  the  Adverfary  under  their  Feet.     For  it  is 
 
 •PR  xci.v  written,   The  Laft  Enemy  that  is  Deftroyed  is 
 
 *iCor\xv.Death-    F°r  tney  that  Worfhip  God  are  Lords 
 
 26.      of  AIL  But  then  again,  they  that  are  SluggifTi  in 
 
 Faith,  and  the  downright  Sinners,  are  .the  Slaves 
 
 of  #  All  ,    and  the  Fire  Burns  them,   and  the 
 
 "Compare11  Stone  y  and  the  w  Sword  Slay  them,  and  in  the 
 
 Ecclef.  yi.upiliot  of  All  fhall  the  Devils  have  the  Domi- 
 21   with  njon  oyer  them# 
 
 ij.  \T.'       Queft.'  In  the  Refurreclion  jhall  All  the  Mem- 
 *Heb.  iv.  bers  Rife? 
 
 12.         Anfw.  With  God  All  things  are  Eafie,    and 
 
 He  has  fo  Promis'd.     But  to  the  Weaknefs  and 
 
 *A&sxvii.x  Reafoning  of  Man  does  this  appear  as  a  thing 
 
 18.      -|-  Impoflible.  For  as  God  taking  from  the  y  Dull 
 
 rGen.ii7.and  the  Earth,  Erected  as  it  were  another  kind  of 
 
 Nature,  Not  refembling  the  Earth  at  all,  and  Dif- 
 
 *  Inftead  of  0  dtaX^toJg,  as  in  the  Printed  Copies,  the  Manu- 
 fcript  reads  a-v^-^Vg/s. 
 
 *  The  Manuscript  «A»s  for  reads  'ixuu 
 
 f  It  is  very  well  known,  that  in  Fa£t  Perfons  of  the  very 
 Firft  Character  fcr  Senfe  and  Wifdom  among  the  Heathens, 
 have  not  only  pronounc'd  the  KeJurreB'ton  a  thing  Impoflible 
 eiren  for  Divine  Power  to  Effect,  but  concluded  that  the  Body- 
 in  Reality  was  no  True  Part  of  Man,  but  only  the  Priibn  of 
 Lapsd  Souls.  And  when  once  fome  fubtleDifputants  had  per- 
 piex'd  the  Egyptian  Reclufes  with  their  Objections  againft  this 
 Article  of  Faith,  which  none  of  them  could  Solve,  our  Author 
 was  Forc'd  to  put  an  End  to  the  Conteft  by  Raifing  one  a&u- 
 ally  from  the  Dead.     See  the  Introduction,  p.  f  ^ 
 
 tinguifli'd 
 
a/Macarius  the  Egyptian.      in 
 
 tinguinYd  it  into  feveral  Sorts,  fuch  as  Hair,  and 
 Skin,  and  Bones,  and  Nerves.     And  in  the  fame 
 manner  as  the  Needle  thrown  into  the  Fire,  Al- 
 ters its  Colour  quite,  and  is  Chang'd  into  Fire  -y 
 (the  Nature  indeed  of  the  Iron  is  not  taken  a- 
 way,  but  Retains  its  former  Confiftency : )    So 
 alfo  in  the  Refurrection,  the  Members  are  Rais'd 
 entire,    neither  does  the  Hair  PeriJJ^    as  it   is 
 2  written.     And  they  have  All  the  Appearance  of7'  Compare 
 Light  j    they  are  Drench'd  in  Light  and  a  Fire,  ^f^jj^l 
 and  Chang'd  indeed  funiciently,  but  not  fo  taken  xxi-  l8 
 to  pieces,  as  fome  maintain,  and  fo  perfectly  be- a  Marl:  i:.\ 
 come  Fire,  that  there  fhould  be  no  Remains  of     49- 
 their  Proper  Nature.     For  Peter  is  Peter  ftill,  and 
 Paul  Paul^   and  Philip  as  much  Philip  as  ever. 
 Every  one  remains  in  his  Proper  Nature  and  Per- 
 fon  Fill'd  with  the  Spirit. 
 
 But  if  you  fay,  that  Nature  is  quite  diflblv'd, 
 that  Peter  and  Paul  are  no  more,  but  that  Alto- 
 gether and  Every  where  is  Gcd  -,  and  that  nei- 
 ther they  th:;t  are  gone  into  Keli  are  Senflble  of 
 their  *  Puniihrnent,  nor  they  that  are  entred  into 
 the  Kingdom  of  the  f  Benefit :  A.s  if  we  mould 
 fuppofe  a  Garden  that  had  Fruit-Trees  of  all 
 Kinds,  and  there  was  the  Pear,  or  the  Apple, 
 and  the  Vine,  bearing  both  Fruit  and  Leaves, 
 but  it  mould  fo  fall  cut  that  the  Garden,  and  all 
 the  Trees  and  Leaves  mould  be  Chang'd,  and 
 Turn'd  into  a  different  Nature,  and  whatever 
 they  were  before.,  they  have  now  one  common 
 
 *  This  is  plainly  an  Objection,  which  is  Anfwer'd,  if  at  all, 
 but  fomething  Abruptly  (for  want,  I  fufpeft,  of  fome  more 
 Antient  Copy.)  But  it  may  be  Softned  perhaps  by  faying, 
 that  at  the  RefurrefVJon  the  Milery  of  the  Damn'd,  and  the 
 Happinefs  of  the  BiefTed  will  both  be  fuch,  that  by  a  Common 
 andUniverfal  Sympathy,  Pcrfons  mail  not  be  fenfible  of  their 
 own  particular  Lot  or  Portion,  as  Divided  from  that  of  the 
 Community.  But  this  perhaps  may  feem  too  Loofe  and  Wide 
 to  fignify  very  Much  at  the  Beit. 
 
 i  Appear^ 
 
221  The  Spiritual  Homilies 
 
 Appearance  of  Light  :  Even  Thus  are  Men 
 Chang'd  in  the  Refurrection,  and  their  Members 
 are  Holy,  and  in  the  Form  of  Light. 
 
 The  Men  of  God  ought  therefore  to  Prepare 
 themfelves  for  the  Battle  and  the  Fight.     And 
 as  the  Brave  Youth  that  Endures  the  Scuffle  and 
 the  Blows  that  are  laid  thick  upon  him,  and  Re- 
 turns them  every  one :  So  ought  Chriflians  alfo  to 
 b2Cor.vii.Bear  Affliffcions,  both  thofe  ^from  Without,  and 
 the  b  Interiour  Wars ;  that  however  Beaten,  they 
 may  thro'  Patience  come  off  with  Victory.     For 
 the  Beaten  Track  of  Chriflianity  is  exactly  Thus. 
 For  wherever  the  Holy  Spirit  is,  there  prefently 
 c  Compare  follows  [as  a  #  Shadow  to  it]  Perfecution  and 
 Eccle£  11.  a  Fight.    You  fee  the  Prophets,  how  they  were 
 Mat.Tii     Perfecuted  by  their  Kindred  from  flrft  to  laft  } 
 I7.*         when  yet  the  Holy  Spirit  Operated  in  them. 
 — iv.  i.  You  fee  how  the  Lord,  who  is  the  ^  Way  and  the 
 djohnxiv.  Truths  was  Perfecuted,  not  by  a  Foreign  Nation, 
 6'      but  by  his  Own,  by  his  own  Peculiar  Tribe  in 
 Ifrael  {Judalo]  was  He  Perfecuted  and  Crucified. 
 And  in  like  manner  the  Apoflles.     For  from  the 
 time  of  the  Crofs,  the  Spirit  of  Comfort  \  De- 
 fended, and  came  upon  Chriflians.  No  Jews  ever 
 after  Suffer'd  Perfecution,  nor  were  there  any  but 
 Chriftian  Martyrs.     Wherefore  Chriflians  ought 
 •  i  Pet.  iv.  mt  to  e  think  it  Strange.     But  there  is  an  abfolute 
 I2-      Neceflity  for  it,   that  the  Truth  mould  Suffer 
 Perfecution. 
 
 Quefl.  Some  maintain^  that  Sin  enters  from 
 Without  y  and  that  Man,  //  he  pleafeS)  Admits 
 it  not)  but  Rejects  it. 
 
 *  The  Paris  Edition  omits  thefe  Words  h«v  cita.  But  fince 
 both  the  Manufcripts  and  all  the  other  Printed  Copies  have  it,  I 
 thought  it  Beft  to  Retain  them. 
 
 t  The  Printed  Copies,  and  the  running  Text  of  the  JVIanu- 
 fcript  read  mtHjX^,  but  the  Margin  of  the  Manufcript  <cxt*x6u 
 
 Anpw, 
 
a/Macarius  the  Egyptian.       223 
 
 Anfw.  As  the  Serpent  that  ipoke  to  Eve  Out- 
 wardly, by  her  Ready  Obfervance  gain'd  Admif- 
 fion  Within  >    fo  even  naw,  by  the  Compliance 
 of  Man,  is  Sin  Introduc'd,  tho'  Foreign  to  him. 
 For  Sin  has  Full  Commiflion  and  Liberty  to  En- 
 ter the  Heart.      For  neither   are  the  Thoughts 
 from  Without,  but  from  the  Heart  Within.    For 
 faith  the  Apoitle,  f  I  will  that  Men  Pray  without* iTim.ii. 
 Wrath  and  IVicked  Reafonings.  For  xhz  ?>  Thought s^%  Mat*xv 
 according  to  the  Gofpel,  proceed  out  of  the  Heart.      ,^ 
 Get  thee  then  to  Prayer,  and  Examine  well  thy 
 Heart  and  Mind,  and  be  thou  Defirous  to  Send  up 
 thy  Prayer  to  God  Pure,  and  Watch  *  Narrow- 
 ly, if  there  be  nothing  to  Hamper  jfo  whether 
 thy  Prayer  be  Pure,   whether  thy  Mind  be  Per- 
 fectly Intent  upon  the  Lord,  as  that  of  the  Huf- 
 bandman  h  upon  his  Hufbandry,   and  that  of  ahLuk.xhr; 
 Married  Man  upon  his  Wife,  and  the  Merchant  lS— :2°* 
 upon  his  Merchandize;  Whether  thou  Bend  thy^^im" 
 Knees  in  Prayer,   and  Others  do  not  '  Snatch      ^ 
 away  thy  Thoughts. 
 
 But  fay  you,  the  Lord  is  Come,  and  by  his  Crofs 
 hath  Condemn'd  Sin,  and  it  is  now  Within  no  lon- 
 ger. But  yet  as  a  Soldier  that  has  put  up  his  Chariot 
 in  any  one's  Houfe,  has  Power  at  Will  to  Come 
 In  and  Out  at  that  Houfe :  fo  even  Sin  has  Hill 
 the  Liberty  of  Reaibning  in  thy  Heart.  For  it 
 is  written,  k  Satan  entrcd  into  the  Heart  rfJuQass  Lu.xxii. 
 But  if  you  ftand  in  it,  that  by  the  Coming  of  3- 
 Chrift,  Sin  was  Condemn'd.,  ana  that  what  is 
 Evil  after  Baptifm  has  no  farther  Pafture  to  Sup- 
 ply it  with  Rcr.foning  in  the  Heart :  Are  you  ig- 
 norant ( let  me  a(k  you )  how  Many  from  the 
 Coming  of  our  Lord  to  this  very  nne  have  been 
 Baptiz'd,  and  yet  at  times  been  Troubled  with 
 Wicked  Thoughts  ?    Or  have  not  fome  of  them 
 
 *  The  Manufcript  indeed  and  P^mGopy  omit  i^ai^'iras. 
 
 i  Turn'd 
 
224  The  Spiritual  Homilies 
 
 Turn'd  afide  to  Vain-Glory,  or  Fornication,  or 
 Gluttony  ?  But  are  all  the  Men  of  the  World^ 
 that  are  within  the  Pale  of  the  Church,  of  a 
 Heart  Pure  and  Blamelefs  ?  Or  do  we  find  that 
 after  Baptifm  many  Sins  are  Committed,  and 
 that  actually  Many  do  Sin?  The  Thief  therefore, 
 even  after  Baptifm,  meets  with  Encouragement  to 
 Break  into  and  do  what  he  pleafes.  For  it  is  writ* 
 
 [  Deut.  ?i.  ten, l  Thou  Jbalt  Love  the  Lord  thy  God  with  all  thy 
 f\  Heart.  But  thou  fay'ft,  I  do  Love  Him,  and  I 
 have  the  Holy  Spirit.  Have  you  Him  then,  pray, 
 frefh  in  your  Mind  ?  and  have  you  a  Love  in 
 good  Earneft,  and  a  Burning  Defire  after  the 
 Lord  ?  And  does  This  hold  you  Night  and  Day  ? 
 For  if  you  really  have  a  Love  like  This,  then  are 
 You  Pure.  But  if  you  have  it  not,  be  you  ftill 
 Enquiring  on,  whenever  any  thing  of  Earthly 
 matters,  or  Bafe  wicked  Thoughts  comes  in 
 your  way,  whether  your  Inclinations  do  not  Lean 
 towards  it,   but  that  your  Soul  is  ever  forcibly 
 
 mjohn  vi.m  Drawn  to  the  Love  and  Defire  of  God.  For 
 44-  the  Thoughts  of  the  World  Drag  the  Mind 
 down  to  Earthly  and  Corruptible  things,  and 
 Suffer  it  not  to  Love  God,  or  Keep  the  Lord  in 
 Memory.  And  often  again  an  Illiterate  Perfon 
 goes  to  Prayer,  and  Bends  his  Knee,  and  his 
 Mind  enters  into  Reft,  and  in  proportion  as  he 
 Digs  and  goes  Deeper,  the  Wall  of  Sin  that 
 ftands  in  his  Way  is  Broken  down,  and  he  is  Ad- 
 
 n  i  Cor.  i.  mitted  to  Vifion  and  Wifdom,  where  the  n  Migh- 
 z6-     ty,  and  the  Wife,  and  the  Men  of  Eloquence,  are 
 
 •  i  Cor.  ii.  not  able  to  °  Comprehend  or  Know  the  Subli- 
 
 14.  mated  State  of  his  Mind,  becaufe  he  is  wholly 
 taken  up  with  Divine  Myfteries.  For  fo  too  he 
 that  is  UnfkilPd  in  Pearls,  knows  not  how  to 
 Rate  them,  for  want  of  Experience  in  them. 
 Wherefore  Chriftians  alfo    have  their  Averfion 
 
 *  Phil.  Hi.  for  the  Glittering  things  of  the  Earth,  and  v  Count 
 
 3-  them 
 
a/Macarius  the  Egyptian.      22 j 
 
 them  but  as  Dung  in  Comparifon  of  the  Majefty 
 whofe  Influence  they  feel  within  them. 
 
 Quefl.  Can  a  Man  Fall  that  has  the  Gift  of 
 Grace  ? 
 
 Anfw.  If  he  grow  Carelefs,  he  certainly  Falls. 
 For  his  Enemies  are7  never  Idle,  or  Backward*  lPet-v- 
 in  the  War.  How  much  more  then  ought  you 
 never  to  Dcfift  from  Seeking  after  God?  For  the 
 Damage  which  you  Suitain  by  your  Neglect  is 
 exceeding  Great,  tho'  you  may  Seem  to  be  Even 
 Approv'd  in  the  Myftery  of  Grace. 
 
 Quell.  Does  Grace  continue  after  a  Man  has 
 TalVn? 
 
 Anfci.  God  is  defirous  to  Brings  Man  back 
 again  to  Life,  and  Exhorts  him  to  Return 
 ^gain  to  Weeping  and  Repentance.  But  if  it 
 even  continues,  it  is  again  to  [make  *  thee 
 a  more  fecure  Labourer^  by  Repenting  of  thofe 
 things  in  which  -f-  you  have  formerly  Tranf* 
 grefs'd. 
 
 Queft.  Are  the  Perfect  liable  to  Affliction  or 
 JVar^  or  are  they  Entirely  Free  from  Care  ? 
 
 Anfiu.  An  Enemy  never  Refpites  any  from  the 
 War.  And  Satan  is  perfectly  void  of  Mercy, 
 and  a  downright  Hater  of  Mankind.  Where- 
 fore neither  is  he  Backward  to  Set  upon  any 
 Man  whatever,  but  he  does  not  appear  how- 
 ever to  Attack  all  in  the  fame  Meafure  and  De- 
 gree. For  even  the  Head  Officers  and  Lieu- 
 tenants pay  their  refpective  Tributes  to  the 
 Sovereign.  But  He  himfelf  trading  to  his 
 Wealth,   and  to   his    Gold,   and   to  his    Sit 
 
 *  In  the  Manufcript  thefc  Words  ■sryo-x.XewrxA  fCtctrxron- 
 9-eu  7tv  ccvSgairot  are  Blotted  out  by  a  Hand  Something  diffe- 
 rent, and  inftead  of  them  are  thefe  inferted,  viz.  <rt  •srotys-cti 
 
 f  The  Manufcript  reads  irXtufteXr,? x$. 
 
 CL  verj 
 
li6         The  Spiritual  Homilies 
 
 ver,  Levies  Contributions,  as  it'Tvere  out  of  his 
 Superfluities,  and  thinks  it  No  Injury.  For  as 
 he  that  giveth  x^lms,  never  thinks  it  any  Lofs  to 
 him :  So  Satan  alfo  looks  upon  all  this  as  a  kind 
 of  Overplus.  But  there  is  a  poor  Man,  that 
 is  even  deftitute  of  daily  Food,  this  Man  is 
 Beaten  and  Tormented,  as  not  able  to  Anfwer 
 the  Demands  made  upon  him.  There-  is  alfo 
 one  that  is  hard  Prefs'd  and  Tormented,  but  yet 
 does  not  die  neither.  And  there  is  another,  that 
 even  for  a  flngle  Expreilion  is  order'd  to  lofe  his 
 Head,  and  Dies.  So  among  Chriftians  alio  are 
 there  Some  that  are  Warr'd  upon  with  Vigour, 
 and  Diftrefs'd  by  Sin.  And  yet  they  are  Hardned 
 to  the  War,  and  grow  Wife,  defpifmg  the  Ad- 
 verfc  Power  5  nor  have  they  on  this  fide  any 
 Danger,  becaufe  they  are  pail  Falling,  and  Se- 
 eur'd  of  their  Salvation,  as  having  been  often 
 Exercis'd  in  the  War  of  Sin,  and  gain'd  Ample 
 Experience.  Having  withal  God  with  them, 
 they  are  under  his  Guidance,  and  are  at  Reft. 
 
 But  others  that  have  never  yet  been  Exer- 
 cis'd,  if  they  Fall  but  into  One"  Affliction,  and 
 a  warlike  Commotion  once  begins,  they  imme- 
 diately Fall  into  Ruin  and  Perdition.  As  they 
 that  are  Travelling  to  a  City,  with  Intention 
 to  Vifit  their  intimate  Friends  and  Acquaintance, 
 tho'  they  fliou'd  meet  with  feveral  in  the  Places 
 of  Concourfe,  yet  are  they  not  Stop'd  by  them. 
 For  their  Defign  is  to  meet  their  Friends.  And 
 when  they  knock  at  the  Door  without  and  Call, 
 their  Beloved  open  to  them  with  Joy.  But  if 
 they  lofe  their  Time  in  every  public  Place,  and 
 are  Impos'd  upon,  or  Detain'd  by  thole  they 
 meet,  the  Door  is  lhut,  and  no  Man  Opens  to 
 them.  Thus  alio  they  that  are  Soilicitous  to 
 Cant.ii.p.come  to  Our  Lord  Chrift  the  True  a  Beloved, 
 ought  to  Defpile  and  Overlook  all  others. 
 
 1  And 
 
of  Mac arius  the  Egyptian.        227 
 
 And  after  the  fame  manner  that  they  do, 
 that  come  into  the  Palace  to  the  King,  be  they 
 Lieutenants  or  Head  Officers,  they  are  under  no 
 fmall  Apprehcnfion,  how  to  make  their  Anfwers, 
 and  that  in  the  Defence  they  make  for  them- 
 felves  they  may  be  guilty  of  no  Miftakes,  for 
 fear  of  a  Reprimand  and  Animadverfion.  But 
 the  Ruttics  and  common  People  that  never  had 
 a  Sight  of  their  Ruler,  Live  without  any  Con- 
 cern at  all.  So  is  it  with  this  Sublunary  World, 
 being  All  from  the  Crown'd  Head  to  the  mean- 
 eft  Subject,  unacquainted  with  the  Glory  of 
 Chrift,  their  Concern  is  Confin'd  to  the  Things 
 of  this  Life  $  nor  is  there  a  Man^among  them 
 all,  that  in  hair  will  Call  to  Mind  the  Day  of 
 Judgment. 
 
 But  they  that  by  Meditation  come  before  the 
 Judgment  Seat  of  Chrift,  where  his  Throne  is, 
 and  are  continually  in  his  Prefence,  they  are  un- 
 der a  Conftant  Fear  and  Trembling,  not  to  Swerve 
 in  any  thing  from  his  Holy  Commandments. 
 
 And  as  the  Rich  Men  of  the  Earth  when  they 
 have  brought  home  great  Stores  of  its  Fruits 
 into  their  Granaries,  have  more  work  again  Day 
 after  Day,  how  to  Improve  their  Stocks,,  and 
 not  to  be  Behind  hand.  But  if  they  ill  ill  Truft 
 to  that  Wealth  they  have  already  in  their  Store- 
 houfes,  and  take  no  firther  Care  to  Add  a  new, 
 but  live  upon  what  they  have  already  got,  they 
 quickly  link  into  Want  and  Poverty.  Whence 
 it  is  plain  they  ought  to  take  true  Pains  in  taking 
 account,  and  bringing  ftill  in  what  they  have, 
 that  they  may  not  Run  behind-hand.  Thus  is 
 it  in  the  Buiinefs  of  Chriitianitv,  that  a  Man 
 Avail  Tafte  of  the  Grace  of  God.  For  fafte, 
 b  fiiith  he,  and  fee  that  the  Lord  is  Good.  bPf.xxxir. 
 
 Now  this  Tailing  is  the  very  Vertue  of  the    8. 
 Spirit  exerting  its  Influence  in  the  Full  AfTu- 
 Q_  z  ranee 
 
2  28  The  Spiritual  Homilies 
 
 ranee  of  Faith,  which  miniftreth  in  the  Heart. 
 
 For  as  many  as  are  the  Children  of  Light^  and  of 
 
 fe2Cor.iii.  the  c  Miniftration  of  the  New  Covenant  in  the 
 
 9.       Holy  Spirit,  thefe  Learn  Nothing  from  d  Men. 
 
 d  Compare  por  they  are  Taught  of  God.     For  Grace  it  felf 
 
 Te^xxxi3'  writes  m  tne*r  Hearts  tne  Laws  of  the  Spirit. 
 jer.       .  ^ykerefore  t^ey  OUght  not  t0  piace  their  Entire 
 
 John  vi.  Confidence  upon  the  Scriptures  #  only  which  are 
 45*-.  written  with  Ink;  the  Grace  of  God  does  more- 
 *  Thef.  iv.  oyer  write  the  Laws  of  the  Spirit,  and  the  Hea- 
 venly Myfteries  upon  the  Tables  of  the  Heart  al- 
 fo.  For  the  Heart  Governs  and  Reigns  Supreme 
 over  the  whole  Machine  of  the  Body.  And 
 when  Grace  has  once  got  the  Paftures  of  the 
 Heart  into  its  Hands,  it  is  Abfolute  over  all  the 
 Members,  and  the  very  Th  ughts.  For  There 
 is  the  Mind  and  all  the  Thoughts  of  the  Soul, 
 an j  ir. s  Expectation.  Wherefore  Grace  alfo  paf- 
 fes  thro'  all  the  Members  of  the  Body. 
 
 Thus  again  as  many  as  are  the  Children  of 
 Darknefs,  Sin  Reigns  over  their  Hearts,  and  Pe- 
 *-Matt.xv.netrates  into  all  the  Members >  (for  e  out  of  the 
 '     19.      Heart  proceed  Evil  "Thoughts)  and  being  thus  Dif- 
 fus'd  throughout  it  Darkens  the  Man.     But  they 
 that  Deny  Sin  to  be  Bred  up  and  Grown  toge- 
 ther with  the  Man,  will  make  No  Proviflon  Tor 
 the  Morrow,  nor  be  Troubled  with  Concupif- 
 cence.     For  for  a  certain  Period  the  Evil  Princi- 
 ple has  ceas'd  to  Caufe  any  Difturbance  within 
 them  by  any  Suggestion  of  Concupifcence,   fo 
 that  a  Man  dare  even  Aver  upon  his  Oath,  that 
 he   has  no   fuch  Affection  flirring  within  him. 
 "iCoiwii.But  yet  in  a  very  little  Time  is  he  even  f  Burnt 
 9'       up  with  Concupifcence,   infomuch  that  he   is 
 found  over  and  above  to  be  Perjured  in  Averring 
 lb.     For  as  Water  paiTeth  thro'  a  Pipe,  fo  does 
 
 *  See  Tko.  a  Kemfis.  Book  III.  Chap.  II. 
 
 I  Sin 
 
a/Macarius  the  Egyptian.       up 
 
 Sin  as  Freely  thro'  the  Hearts,  and  the  Thoughts. 
 But  whoever  Deny  this,  they  are  Subltantially 
 Confuted  and  Impos'd  upon  by  that  very  Sin, 
 which  [is  #  unwilling  to]  Triumph  over  them. 
 For  the  Evil  in  us  is  very  Indultrious  to  lie  hid, 
 and  be  quite  conceal'd  in  the  Mind  of  Man. 
 
 If  any  Man  therefore  Loveth  God,    he  alio 
 infufes  8  his  own  Love  into  him.     And   being8Rom-v. 
 once  generoufly  Confided  in,  he  h  Superadds  theh     f*  . 
 Heavenly  Faith  to  him,  and  there  becomes   of      ,-•  ' 
 Both  a  Double  Man.     As  \  many  therefore  of 
 your  Members  as  you  offer  •  up  to  God,  He  alfo1  Rom.  xii. 
 intermingles  of  his  own  Something  like  them,      i. 
 that  you  may  Perform   every  things  in   Purity, 
 both  Loving  and  Praying  to   Him.     For  Man 
 is  of  Great  Value.     Coniider   how  Great  the 
 Heavens,  and  the  Earth,  the  Sun  and  the  Moon 
 are,  and  yet  it  pleas'd  not  the  Lord  to  take  up 
 his  Reft  in  them,  but  in  k  Man  only.     The  Ex-k  Prov. 
 cellency  of  Man  therefore  far  exceeds    all   thevin-  3!- 
 Creatures.     Perhaps   I   mall   venture  to  Affirm  {f^il 
 that  he  is  above  All  not  only  the  Vifible  *  Crea-  Eccl.xxiv, 
 tion,  but  even  the  m  Invisible  alfo,  meaning  the  3—8. 
 very  #  Spirits  that  n  Miniiter  in  the  Divine  Pre-  ,pi'-  v.iH- 
 fence.     For  it  was  not  of  Michael  or  Gabriel  .the  2r0/"  • 
 Archangels  that  he  faid,  Let  us  make0  them  after       x'6u ' 
 our  Image  and  Likenefs:  But  of  the  Intellectual  ■  Luke  I. 
 Subftance  of  Man,    I  mean  his  Immortal  Soul.       l9-m 
 For  it  is  alfo  written,  that  the  Encampments1  of°Gen'u 
 P  Angels  are  round  about  them  that  Fear  him.    ButPp£XXxiv> 
 the  Creatures  which  are  Vifible  are  Tied  up  bv  an       7. 
 Unalterable  kind  of  Nature.     Heaven  wTas  ap- 
 
 *  The  printed  Copies  read  /*:AA»W,  but  the  Manufcript 
 ^oj  ffcJUwiff.     The  Reafbn  follows,  <&c. 
 
 f  The  Manufcript  inftead  of  ottox;  reads  ?«•*. 
 
 *  Concerning  this  Superiority  of   Man  above  the  Angelic 
 Orders,  fee  the  Introduction.  Object.  II.  /7.3  a 
 
 Q^  3  pointed 
 
230  The  Spiritual  Homilies 
 
 pointed  for  good  and  all,  the  Sun,  the  Moon,  the 
 Earth  :  But  the  Lord  took  no  Pleafure  in  them. 
 But  neither  are  they  capable  of  being  Changed 
 from  what  they  were  firft  Created,  nor  have  they 
 any  Will  But  thou  (O  Man)  art  therefore 
 made  after  the  Image  and  Likeneis  of  God,  be- 
 caufe  as  God  has  the  fole  Power  of  Controul 
 within  himfelf,  and  does  juft  as  he  pleafes :  (Shou'd 
 he  but  have  the  Will,  he  cou'd  by  his  Pre- 
 rogative Power  fend  the  Righteous  into  Hell, 
 and  Sinners  into  the  Kingdom  of  Heaven.) 
 But  this  is  neither  any  Choice  of  His,  nor 
 does  He  admit  of  it.  For  the  Lord  is  a  Righte- 
 ous Judge. 
 
 Thus  even  thou  alfo  art  in  thy  own  Difpofal. 
 And  if  thou  haft  a  mind  to  Perifn,  thy  Nature 
 admits  of  a  Change.  If  thou  haft  a  mind  to 
 Blafpheme,  to  make  up  Poifons,  and  take  ano- 
 ther's Life  away,  there  is  none  that  withftands 
 or  hinders  thee.  If  a  Man  Will,  he  is  in  Sub- 
 jection to  God,  and  walks  in  the  Path  of  Righ- 
 teoufnefs,  and  Mailers  his  Lufts.  For  this  Mind 
 (of  his)  is  an  Aiitagonift  Able  by  the  confum- 
 mate  Strength  of  Reafon  to  Overcome  the  Vio- 
 lent Aflaults,  and  Shameful  Lufts  of  Sin. 
 
 For  if  in  a  Great  Houfe,  where  there  are 
 VerTels  of  Gold,  *  and  VefTels  of  Silver,  and 
 Variety  of  Ciothes,  both  Gold  and  Silver,  the 
 Youth  of  both  Sexes  that  are  up  and  down  there 
 put  a  very  Great  Reitraint  upon  their  Mind  (tho* 
 Nature  too  by  reafon  of  its  Innate  Sin  covets 
 every  thing)  and  became  they  are  in  Fear  as 
 Men  are  or  their  M afters,  they  Check  the  Out- 
 rages of  Concupifcence :  How  much  more  then, 
 
 *  All  the  printed  Copies  here  add  xfvcriyp*.     But    the 
 Manufcript  omits  it3  which  accordingly  I  follow. 
 
 where 
 
of  Mac arius  the  Egyptian.       231 
 
 where  the  Fear  of  God  is,  ought  *  it  to  Fight  and 
 make  the  utmoitOppofition  to  the  Evil  -hat  <\  /jqRom.vii. 
 Prefont  with  it.     ForG^d  hath  commanded  the      2I- 
 thing  'offible.   The  Nature  of  Crea* 
 
 tures  void  of  Rcafon  is  verily  Coofirfd :  As  the 
 Nature  of  a  Serpent  is  Bitter  and  Venomous.  All 
 Serpents  therefore  are  of  this  fort.  The  Wolf 
 was  ever  Ravenous.  All  Wolves  arc  of  the  fame 
 Nature.  Th?  Lamb,  that  the  Wolf  preys  upon, 
 is  Gentle.  All  Lambs  are  naturally  fo.  The 
 Dove  is  Void  of  Guile  and  Harmlefs.  The  Na- 
 ture of  all  Doves  is  the  Same.  But  Man  is 
 not  fo.  One  is  a  mere  devouring  r  Wolf,  and r  Matth.  x\ 
 another  like  the  Lamb  is  made  his. Prey.  Both  l6' 
 however  come  of  the  fame  Stock  of  Humane 
 Nature.  There  is  One  that  is  not  Satisfied  with 
 his  own  Wife,  but  mull:  alio  turn  Adulterer.  And 
 another  does  not  Suffer  even  Concupifcence  to 
 Rife  up  in  his  Heart.  There  is  that  violently 
 Siezes  what  is  his  Neighbours  :  And  there  is  a- 
 gain  another  that  out  of  Regard  to  God,  gives 
 even  what  he  has  away.  You  fee  how  very 
 Changeable  this  Nature  (of  Man)  is.  It  warps 
 towards  Evil,  and  again  Inclines  to  that  which 
 is  Good.  And  between  them  both  it  is  in  rea- 
 dinefs  for  Action,  of  one  kind  or  other,  juft  as 
 it  will.  Nature  therefore  is  capable  both  of 
 Good  and  Evil,  either  of  Divine  Grace,  or  the 
 Oppofite  Power  :  But  Acts  by  no  Ncccfllty> 
 becaufe  from  the  very  firft,  Adam  when  in  a 
 State  of  Purity  controul'd  his  Thoughts  abfolutc- 
 ly,  but  from  the  Time  that  he  Trangrefs'd  the 
 Commandment,  Infupportablc  Mountains  (of  Dif- 
 ficulty) lie  (heavy)  upon  his  Mind.  And  Thoughts 
 
 *  The  printed  Copies  read  here  o  ȣ$.  The  Paris  Edition 
 indeed  is  an  Exception,  which  omits  the  Words.  And  This 
 Omiflion  is  Confirm 'd  by  the  Manufcript.  And  Both  are  Fol- 
 lowed here. 
 
 Q.4  of 
 
23 %  The  Spiritual  Homilies 
 
 of  Malice  being  intermixed  are  become  Entirely 
 as  his  own,  and  yet  not  one  of  them  is  genuine, 
 becaufe  Ingrofs'd  by  Sin. 
 
 For  the  future  then,  you  ought  to  Seek  out 
 f Compare  for  a  f  Candle,  that  you  may  Light  it  up,  and 
 2.ephan.  i.  Find   out   your  Pure  Thoughts.     For  thefe  are 
 hu^xv    NLLtural  wnich    tne  Lord  hath  made.     *  They 
 g>    '  that  have  been  Bred  up  at  Sea,  have  learnt  to 
 Swim,  and  whenever  the  Tern  pefts  Rife,  and  the 
 Waves  Swell,  they  are  not  Amaz'd  at  it.     [But 
 ■j"  they  that  have  not  been  us\d  to  thefe  things^  if 
 there  Come  but  a  moderate  Storm,  they  are  Over*- 
 whelm* d  with  Fear ,   and  very  fairly  Drown' d^\ 
 Thus  alfo  are  the  Chriftians.   As  the  Underftand- 
 ing  of  a  Child  of  three  Years  old  cannot  perfue 
 nor  comprehend  the  Mind  of  a  complete  So- 
 phift,   the  Difference  of  Years  between   them 
 being  considerable :  So  Chriftians  alfo  like  mere 
 Infants  take  very  little  notice  of  the  World,  Fix- 
 ing their  Eyes  upon  the  Meafure  of  Grace  af- 
 forded them.   For  they  are  Strangers  to  this  pre- 
 fent  World.     And  their  own  City  and  Place  of 
 Reft  is  quite  and  clean  another.     For  Chriftians 
 have  the  Confolation  of  the  Spirit,  with  Tears, 
 and  Grief,  and  Sighing.     And  even  their  Tears 
 *F£xlii.  ;.are  a  delicious c  Repaft  to  them.   They  have  too 
 '  a  Fear  upon  them  amidft  their  Joy  and  Glad- 
 nefs.     And  they  are  for  all  the  world  like  Men 
 vjU(j         that  carry  their  very  v  Life  in  their  Hands,  not 
 xii.  3.       putting  any  Confidence  in  themfelves,  nor  think- 
 ing thernfelves  to  be  any  thing,  but  are  Set  at 
 nought  and  Rejected  by  all  the  reft  of  Man* 
 kind 
 
 *  The  Latin  Verfions  here  are  not  Senfe,  which  make  the 
 Author  fpeak,  as  if  the  Thoughts  were  Bred  up  at  Sea,  8cc. 
 t  The  Manufcript  here  adds,     c't  $*rvw&-6*6  vxtMi  *j  ^j- 
 
 As 
 
<?/Macarius  the  Egyptian.       233 
 
 As  if  wc  fhou'd  fuppofe  a  King,  that  fhou'd 
 leave  his  Treafure  with  ibme  poor  Man  or  other, 
 he  that  has  Taken  it  into  his  Cuftody,   never 
 looks  upon  it  as  his  own,  but  always  acknow- 
 ledges his  Poverty,  not  daring  to  Squander  away 
 any  Part  of  another's  Treafure  -,  for  This  he  al- 
 ways keeps  in  Mind,  not  only  that  the  Treafure 
 is  another's,  but  that  it  was  a  King  and  Man  of 
 Power  that  left  it  with  me,  and  whenever  he 
 pleafes  he  takes  it  from  me.     So  ought  they  al- 
 io to  think  of  themfelves,  that  have  the  Grace 
 of  God ,   to  be  of  an  Humble  Mind ,   and  to 
 Confefs  their  Poverty.    For  as  the  poor  Man  that 
 lias  Received  theTreafure  the  King  left  with  him  in 
 his  Hands,  if  he  Depends  upon  this  Foreign  Trea- 
 fure, is  Lifted  up  as  if  it  were  his  Own  Wealth, 
 and  his  Heart  Swells  with  the  Imagination  >  the 
 Royal  Owner  takes  back  his  Treafure  from  him, 
 and  then  he  that  had  it  in  his  Keeping,  conti- 
 nues Poor,  juft  as  he  was  before  this  hapned. 
 Thus  they  alfo  that  have  Grace,  if  they  are  Ex- 
 alted, and  their  Hearts  conceive  a  Pride  upon  it, 
 the  Lord  taketh  away  his  Grace  from  them,  and 
 then  they  remain  the  very  fame  they  were  be- 
 fore they  hadReceiv'd  that  Grace  of  the  Lord. 
 
 But  there  are  Numbers,  who,  tho'  Grace  be 
 even  Prefent  with  them,  are  yet  Encroach'd  up- 
 on by  Sin,  and  are  not  Senfible  of  it.  For  let 
 us  but  Suppofe,  that  in  a  certain  Houfe  there 
 lives  a  young  Maiden,  and  likewife  a  young  Fel- 
 low, and  this  young  Creature  being  Wheedled 
 jby  him,  confents  to  his  Will,  is  Debauch'd  and 
 Turn'd  out  of  Doors.  So  alfo  is  that  dreadful 
 Serpent  of  Sin  continually  Prefent  with  the  Soul 
 *  Enticing  and  Provoking  it  ^  and  if  it  come  to 
 any  Agreement,  the  very  incorporeal  Soul  par- 
 
 *  The  Manufcript  for  y«£y«6*{"i  reads  y££y*Ai£#y. 
 
 takes 
 
234  The  Spiritual  Homilies 
 
 takes  with  the  Sin  of  the  Spirit  which  is  without 
 *  iCovM.11  the  Body  >  that  is  to  fay,  Spirit  communicates 
 2b-  with  Spirit,  and  he  that  Confents,  and  Admits 
 of  the  Suggeition  of  the  wicked  One,  com- 
 mits Adultery  in  his  Heart.  The  Rule  then  of 
 the  Conflict  is  This,  viz.  Not  to  commit  this 
 Adultery  in  your  very  Thoughts,  but  Set  your 
 Mind  againft  it  and  to  make  an  inward  War  and 
 Fight  of  it,  and  not  to  give  way,  or  make 
 the  leaft  *  Co?npliance  to  Sin  in  thy  Thoughts. 
 And  if  the  Lord  find  this  Ready  Difpoiition  in 
 thee,  He  certainly  takes  thee  at  the  laft  Day  to 
 Himielf  in  his  Kingdom. 
 
 For  there  are  fome  things  which  the  Lord  dif- 
 penfes  that  he  may  not  leave  himielf  without 
 iome  Witnefs  of  his  Divine  Grace  and  Calling. 
 And  fome  things  there  are,  which  He  fo  Con- 
 duces by  giving  way  to  them,  that  Man  may 
 be  Tried  and  Exercis'd,  that  the  Liberty  of  Man 
 may  be  made  Manifeft.  For  they  that  are  in 
 Afflictions  and  Temptations,  if  they  Hold  out, 
 are  no  way  Difappointed  of  the  Kingdom  of 
 Heaven.  Chriflians  therefore  are  not  Difturb'd 
 or  Griev'd  under  Afflicting  Circumftances.  Nor 
 ought  they  to  think  it  Strange  if  they  are  Tried 
 with  Poverty  or  111  Uiage :  But  rather  to  take 
 Pleafure  in  that  Poverty,  and  Efleem  that  as 
 fHcb.xi.  w  Riches,  Failing  as  a  Banquet,  and  Difhonour, 
 z6'  and  the  Abfence  of  Glory  for  Glory  it  felf. 
 And,  on  the  other  hand,  if  they  fhou'd  fall  in- 
 
 *  The  common  Reading,  viz.  bwrM.  is  very  wrong.  Dr. 
 jMonu-  Vritius  indeed  reads  e-wmJW^iK,  which  f  Cottelerius  informs  us 
 mentaEc-is  the  Reading  of  the  Manufcript  in  the  French  King's  Li- 
 c^lxGr3e~brary,  and  others  he  thinks  might  read  *&*$%$.  This  by  an 
 ,  '  l~**eafy  Miftake  in  Tranfporting  one  Letter  might  be  chang'd 
 into  the  common  Reading  6 vrfiy,^  The  Baroccian  Manufcript 
 however  reads  tw^SuuB-^s, 
 
 to 
 
a/Macarius  the  Egyptian.       235 
 
 to  Circum (lances  which  in  this  Life  .are  Splen- 
 did, and  which  Tempt  them  to  a  Refrefhment 
 that  is  Carnal,  or  Riches,  or  Glory,  or  Plcafure, 
 they  ought  not  to  take  Delight  in  thefe,  but  Fly 
 from  them,  as  from  Fire. 
 
 In  the  vifible  World,  if  an  Inconfiderable  Na- 
 tion is  ftirr'd  up  to  make  War  upon  a  Crown'd 
 Head,   He  is  at  no  Trouble  to  Fight  Himfelf, 
 but  Sends   his  Soldiers   only   with   their  Com- 
 manders, and  they  manage  the  War.     But  if  the 
 Nation  that  is  Provok'd  be  a  Great  One,   fuf- 
 ficient  to  make  Havock  of  his  Dominions,  the 
 King  is  under   a  downright  Neceffity  then  to 
 take  the  Field  in  Perfon,  and  with  bis  Houfhold 
 and  Prime  Forces  to  Invigorate  the  War.     Be- 
 hold  then  thy  Dignity,    that  God  hath    been 
 Mov'd  with  his  own  x  Guards,   of  the  Angels  "Compare 
 I  mean,  and  his  Holy  Spirits,  to  take  an  Em-  Dan.  vii. 
 bafly  Himfelf  upon  thy  account,  that  He  might      IO- 
 Redeem  thee  from  Death.  Fortify  thy  fclf  there-  ^ithHeb' 
 fore,  and  confider  how  Great  a  Providence  hasi.  6. 
 been  Shewn  in  thy  behalf. 
 
 And  having  made  ufe  of  an  Illuftration  taken 
 from  the  World  as  living  in  it,  let  us  go  on  to 
 Suppofe  a  King  that  fliou'd  chance  to  light  up-  -,-.-. 
 on  a  Perfon  that  is  Indigent,  and  has  had  feveral       t'^ 
 Stabbs,   and  ihou'd   not  be  y  Afham'd  of  him, »  Luke  x. 
 but  Heal  his  z  Wounds  with  wholefome  Medi-33,  34- 
 cines,  and  Bring  him  off  to  his  own  Palace,  and  Matt-  viii- 
 Put  him  on  the  Purple  a  Robe  and  Diadem,  andaReJ7j  6 
 make  him  Partner  of  his  own  Table:  Thus  alfo b ,  ?^' »* 
 Chrift  the  Heavenly  King,  when  He  came  to      24! 
 Man  that  was  wounded,  He  b  HeaPd  him,  and  "Compare 
 hath  made  him  c  Partaker  of  the  Royal  Table^EPhef- iL 
 And  This  not  by  any  Force  done  upon  his  Will,  ^'^ 
 but  by  way  of  Imitation  and  Entreaty  does  He     2I. 
 bring  him  to  fo  Great  Honour.     For  it  is  writ — xix.o. 
 ten  alfo  in   the  Gofpel,  that  the  Lord  Cent  forth  Luk  xxii- 
 
 bis      30. 
 
z$6         The  Spiritual  Homilies 
 
 rf  Matth.    his  d  Servants  to  call  them  that  are  willing,  anct 
 
 xxii.  %>?-declafd  to  them,  my  Supper  is  now  Ready.  But 
 Luke^xiv.they  that  wa.e  caU,d  defir,d  tQ  be  Excusid)   al. 
 
 ledging,    /  have  bought,  fays  one,  fome  Yoke  of 
 Oxen,  and  another  I  have  Married  a  Wife,  &c. 
 You  plainly  fee  ttie  Perfon  that  lent  the  Invita- 
 tion was  Ready  5  but  they  that  were  Call'd,  Re- 
 fus'd  it.     No   doubt  on't   they  are  themfelves 
 guilty  of  their  own  Mifcarriage.    So  very  Great 
 then  is  the  Worth  of  Chriitians! 
 0  Matth.        Confider  it  well  that  the  Lord  hath  e  Prepar'd 
 xxv.  34.   the  Kingdom  for  them,  and  Invites  them  to  come 
 John xiv.  ^  DUt  they  themfelves  are  not  willing,  with  re- 
 'Rom.  vi.  fpeft  to  the  £  Gift,  which  they  are  to  Receive  by 
 %$.     Inheritance:  This  a  Man  may  juftly  fay,  That 
 if  every  one  from  the  Time  when  Adam  was 
 Created  to  the  very  End  of  the  World,  fhou'd 
 Fight  again  Satan,  and  undergo  Afflictions,  what 
 he  wou'd   do  in  all  this,   wou'd  be  No  great 
 
 *  Rom  matter  ^  §  compar'd  with  the  Glory  which  he 
 vui  18*  is  to  Inherit.  For  he  Reigns  h  together  with 
 kviii.  i7.Chrift  to  Endlefs  Ages.  Glory  be  to  Him  who 
 compared  j^^  Lov'd  fuch  a  S^ul  as  this,  becaufe  He  hath 
 ™hRcv- Given  his  »  own  felf,  and  his  Grace  to  it,  and 
 
 Entrufted  the  Soul  with  them !  Qlory  be  to  His 
 Majefty ! 
 
 As  to  Outward  Appearances,  Behold,  All  we 
 Brethren  that  are  now  Sitting  here,  have  One 
 Image  and  One  Face,  that  of  Adam.  But  is 
 there  alfo  in  our  hidden  State,  and  inward  Cir- 
 
 *  John  cumftances  but  One  *  Will  among  us  All  ?  And 
 xvii.  ir.   Dut  k  One  Heart?   Are   we   All  One,   Good 
 
 *  A^1V-  anG|  Godly  ?  Or  are  there  Some  of  us,  that  have 
 1  Fellowmip  with  Chrift  and  his  Angels,  and  o- 
 thers  with  Satan  and  the  Devils  ?  And  yet  we 
 fit  together,  as  if  we  were  All  but  One  ?  We 
 have  One  Face  of  Adam  in  common.   Do  you  not 
 
 *  The  Manufcript  reads  ieutxov* 
 
 fee, 
 
 1  i  Cor.  x 
 
a/Macarius  the  Egyptian.       137 
 
 fee,   how  that  the  Intellectual  Subitancc,    the 
 Inner  Man,  is  quite  a  different  thing  from  the 
 Outward?   For  we  all  appear  to  be   but  One, 
 when  yet  fome  of  us  are  in  reality  with  Chrift 
 and  his  Angels,   but  others  with  Satan  and  un- 
 clean  Spirits.     The  *  Heart  therefore  hath   a 
 Depth  not  to  be  Fathom'd.     There  are  Rooms 
 of  Reception,and  Couches, m  Doors,  and  Porches, m  Rev.  iiL 
 with  Variety  of  Offices  and  Pailages.     There  is      2°- 
 the  Work-houfe  both  of  Righteoufnefs  and  Un-^ov;vlu- 
 righteoufnefs.   There  is  Death,  and  There  is  Life. 
 There  is  the  Good  n  Mcrchandize,and  its  Contrary.  "Matt.xiii. 
 
 As  a  Palace  fuppofe  of  the  Firft  Magnitude,  45>.  4^ 
 and  this  too  become  Defolate  and  JFull  of  all**}^£ 
 manner  of  Unfavoury  Smells  and  Dead  Bodies  in     ,-£ 
 great  Abundance  :    Thus  alfo  is  the  Palace  of 
 Chrift,  the  Heart,  and  it  is  °  Full  of  All  Unclean- « Matth. 
 nefs,    and  great  Crouds   of  wicked  Spirits.     It  xxuL  27* 
 ought  therefore  to  be  Repair'd,  and  Built  anew, 
 the  Store-rooms,   and  the  Bed-chambers  to  be 
 Fitted  up  in  good  Order.     For  there  the  Sove- 
 reign, Chrift  Himfelf,  together  with  his  Angels 
 and  Holy  Spirits  comes  to  take  up  his  p  Reft,  andp  j0imxjr; 
 to  Dwell,  and  to  Walk  up  and  down,  and  even      23. 
 to  Eftablith  his  Kingdom.  pf-  Mt 
 
 I  Aver  moreover,  that  as  a  Ship  that  is  Great- 
 ly  Laden,  where  the  Governour  orders  All  the 
 Perfons,  and  Difpenfes  every  thing,  chiding  fome 
 indeed,  but  only  Directing  others :  Thus  alfo  is 
 the  Heart,  having  the  Mind  for  the  Governour, 
 the  Confcience  convicting  us,  the  Thoughts  Ac- 
 cufing  and  Excufing.  For,  (aith  the  1  Apoftle,  the  q  Rom  a 
 thoughts  be nve c a  them/elves  Accufing  or  clfe  Excu-  i$, 
 fing.  You  fee  that  the  Confcience  will  not  f  Con- 
 
 *  The  Manuscript  reads  only '  §1  nx^Uy  without  «',  which 
 is  in  all  the  printed  Copies. 
 
 t  The  Manufcript  for  o-w/x.eivH,  which  is  the  Reading  of 
 the  printed  Copies,  reads  Tvy^vQa  by  an  Emendation,  mean- 
 ing I  fuppofe  7 vy  *?  vQ  -f . 
 
 ceal 
 
238  The  Spiritual  Homilies 
 
 ceal  fuch  Thoughts  as  are  obedient  to  Sin,  but 
 immediately  Reproves  them.  For  it  Lies  not, 
 but  Witnefles  what  Anfwer  it  fhall  make  before 
 God  at  the  Day  of  Judgment,  as  if  it  were  con- 
 tinually Reproving  us. 
 
 If  we  fuppofe  a  Chariot,  and  Reins,  and 
 Horfes,  and  the  whole  Equipage  to  be  at  the 
 Difpolal  of  him  that  Drives,  confequently  when 
 he  has  a  mind  to  it,  the  Chariot  carries  him  at 
 the  fwifteft  Rate,  but  when  he  plcafes  too,  he 
 Stops  it.  Again,  which  way  foever  he  has  a 
 mind  it  fhou'd  Turn,  it  turns  with  him  accord- 
 ingly. The  whole  Chariot  therefore  is  perfect- 
 ly in  the  Power  of  Him  that  holds  the  Reins. 
 "So  alfo  has  the  Heart  Variety  of  Thoughts  from 
 Nature,  which  are  Bound  faft  to  it  -y  and  it  is 
 the  Mind,  and  the  Confcience  that  Reprimands 
 and  Directs  the  Heart,  and  Awakens  the  Na- 
 tural Thoughts  that  fpring  up  in  the  Heart. 
 For  the  Soul  hath  many  Members,  tho'  it  is  but 
 One.  For  from  the  Time  that  Adam  tranfgrefs'd 
 the  Commandment  the  Serpent  Entred  in,  and 
 r  Compare  became  r  Matter  of  theHoufe,  and  is  as  another 
 If.  xxvi.  Soul  to  the  Soul.  For,  faith  the  Lord,  TVhofo 
 l3'  ..  f  Denieth  not  him/elf,  and  Hateth  not  his  own  Soul, 
 Matth.xn.^  mt  my  Difciplet     An(j  joe  tjoat  Lowth  his  Soul 
 
 Epkii.  i.floall  Loje  it :  Becaufe  Sin  having  Entred  in  up- 
 fLuke  ix.  on  the  Soul,  is  become  a  Member  of  it,  and  is 
 2  3'  H\    Stuck  fait  to  the  Corporeal  Man,  and  Multitudes 
 Johnxii.  Q^  thoughts,  and  thofe  Unclean,  Spring  up  in 
 the  Heart.     He  therefore  that  does  the  Will  of 
 his  Soul,   does  the  W  ill  of  his  Heart :  Becaufe 
 the  Soul  is  Blended  and  Mix'dwith  it.     Where- 
 fore he  that  brings  his  Soul  into  Subjection,  and 
 is  Angry  with   himfelf  and  the  Lulls   that  are 
 £Rom.vii.t  Prefent  with  him,   is  as  one  that  Subdues  the 
 2I-     City  u  of  his  Enemies,  and  is  thought  worthy  to 
 xvi.°?2.    Attain  to  Good  Degrees  of  the  Spirit,  and  he 
 
 Regains 
 
of  Mac arius  the  Egyptian.        239 
 
 Regains  thro'  the  Divine  Power,  the  Pure  Man, 
 and  is  Greater  than  Himfelf.  For  fuch  a  one 
 as  this  is  afterwards  *  Deified,  and  becomes  the 
 Son  of  God,  Receiving  the  Heavenly  Seal  up- 
 on his  Soul.  For  his  Elecl  are  Anointed  with 
 the  Oil  of  Confecration,  and  become  Highly 
 Dignified,  and  even  Kings. 
 
 For  Man  is  of  fuch  &£  a  Nature,  as  even 
 when  in  the  Depth  of  Wickednefs,  and  actual- 
 ly in  the  Service  of  Sin,  to  be  Converted  to 
 that  which  is  Good.  And  he  that  is  Bound  to 
 the  Holy  Spirit,  and  \  Inebriated  with  Heaven- 
 ly Things,  has  it  in  his  Power  to  Return  to  that 
 which  is  Evil.  As  if  we  fhou'd  fuppole  a  Wo- 
 man that  is  Cloath'd  with  Rags,  Famifh'd  with 
 Hunger,  and  all  over  Dirty,  merely  with  Abun- 
 dance of  Application  to  Arrive  to  Royal  Digni- 
 ty, and  to  Wear  the  Purple  and  the  Crown,  and 
 to  become  the  Spoufe  of  a  King-,  She  however 
 ftill  retains  in  Memory  her  former  Filthy  State,  and 
 has  an  Inclination  to  go  back  again  to  her  old 
 Way,  But  does  not  indeed  deflre  the  Difgrace 
 ihe  had  Before,  for  that  wou'd  be  downright 
 Folly.  But  even  they  too  that  have  w  Tafted * Heb.  vi, 
 of  the  Grace  of  God,  and  are  become  Partakers  4. 
 of  the  Spirit,  unleis  they  keep  a  Uriel:  Guard 
 upon  themfelves,  liiffcr  a  total  Eclipfe,  and  be-  ■  2  Pet.  ii. 
 come  x  Woifethan  they  were  before,  when  they  20. 
 were  worldly.  Not  that  God  is  liable  to  J  Change  yTamjtI7; 
 or  Infirmity,  or  that  the  Spirit  is  Extinct  j  But 
 the  Perfons  themfelves  don't  Correipond  with 
 Grace,  for  which  reafon  are  they  Gait  off,  and 
 Fall  into  Mifchiefs  without  Number.  For  they 
 that  have  Tailed    of  that  Gift,  have  Joy  and 
 
 *  Concerning  this  Expreflion,  fee  the  Introduction.  $4Ll{U>'?irtJt>o*~>  §  1 
 t  See  the  Introduction,  $«. ill*  ?rU*<  f -^  • 
 
 I  Comfort, 
 
140  The  Spiritual  Homilies 
 
 Comfort ,  Fear  and  Trembling,  Gladnefs  and 
 Grief,  Both  Prefent  with  them.  For  they  La- 
 ment both  themfelves,  and  the  Entire  Adamr 
 (the  Nature  of  Men  being  but  One).  And  the 
 Tears  of  fuch  Perfons  are  their  very  Bread,  and 
 their  very  Grief  is  even  Sweetnefs  and  Refrefh- 
 ment  to  them. 
 
 But  if  you    ever  fee  one  Lifted    up,   and 
 Swoln  with  Pride,  upon  his  being  made  Partaker 
 of  Grace,  thisPerfon,  tho'  he  fhou'd  Do  Won- 
 ders and  Raife  the  Dead,  yet  unlefs  he  fets  No 
 'Pfcxxxi.z  Value  or  Efleem  upon  his  Soul,  but  is a  Poor 
 2-       in  Spirit,  and  Self-Abhorr'd,  he  is  Circumvent- 
 '  'ed   by  Sin  and  knows  it  not.     Tho'  he  does 
 Signs,   yet  is  he  not  to  be  Believ'd.     For   the 
 Token  of  ChrifHanity  is  This,   to  be  Approv'd 
 of  God,  and  Induftrioufly  to  lie  conceal'd  from 
 Men :  And  if  he  has  All  the  Treafures  of  the 
 King's  in  his  Hands,  to  Conceal  them  and  ever 
 to  fay,  It  is  None  of  mine,  it  was  Another  that 
 left  this  Treafure   in  my  Hands  5  for  I  am  but 
 bRev.ii.9.b  Poor  my  f elf,  and  whenever  he  pleafes,  he  'Takes 
 c  Rev  |y#  it  from  me.     But  if  any  one  fays,  I  am  c  Rich, 
 i7.     /  have  Enough,   I  am  in  Pojfeffion^  I  want  No- 
 iCor.iv.  thing  farther:    Such  a  one    is   No   Chriftian, 
 8-       but  the  Veflel  of  Error,  and  of  the  Devil.   For 
 d  Ecclef.    the  Enjoyment  of  God  is  d  Infatiable,  and  the 
 xxiv.  21.  more  any  one  Tafleth  or  Eateth  of  it,  fo  much 
 epf^j     the  more  does  he  e  Third  after  it.     And  fuch 
 '  Perfons  have  fuch  an  Ardour,  and  Love  of  God, 
 as  is  not  to  be  Reflrain'd.     And  the  more  they 
 Endeavour  to  Advance  and  Perfue  their  Progrefs, 
 fo  much  null  the  more  do  they  look  upon  them- 
 felves to  be  but  Poor,  as  directly  in  Want,  and 
 PofTeis'd  of  Nothing.     For  This  is  what  they 
 fay,  /  am  not  worthy  that  this  Sun  Jhotfd  ftrine 
 upon  me'.     This  is  the  very  Sign  of  Chriftianity, 
 
 thi* 
 
of  Mac arJus  the  Egyptian.      241 
 
 this  very  Humility.    But  if  any  one  fay,  /  am  Sa- 
 tisfied, I  am  Full  >  this  is  a  Deceiver  and  a  Liar. 
 
 As  the  Body  of  our  Lord  was  v  Glorified  when 
 he  went  up  into  the  Mount,    and  Transformed  vMat.xviL 
 into  a  Divine  v  Glory,    and  an  Immenfe  Lights       2. 
 fo  alio  are  the  Bodies  of  the  Saints  Cover'd  over 
 with  Glory,  and  Flafh  like  Lightning.     For  as 
 the  Glory  of  Chrilt,   which  #  was  within  him, 
 Difplay'd  it  felf  upon  his  Body,   and  Shone  out 
 Bright ,  after  the  fame  manner  in  the  Saints  alfo 
 will  the  Vertue  w  of  Chriit  which  is  within  them, 
 be  Pour'd  forth  in  that  Day  outwardly  upon  their  w  Ro.  viii* 
 Bodies.     For  from  this  very  Moment  do  they       II* 
 partake  of  his  x  Subftance  and  Nature  in  their 
 Mind.     For  it  is  i  written,  Both  He  that  Sanfti- x  1  Pet.  f. 
 fieth,  and  they  that  are  Sanctified,  are  All  of  One.      4- 
 And  the  z  Glory  which  thou  gave  ft  me,  have  I  given  *  - 
 
 them.    As  from  one  Fire  many  Tapers  are  lighted  Moh.xviL, 
 up,  fo  is  there  a  Neceflity  that  the  Bodies  of  the      21. 
 Saints,  being  Members  of  Chrift,  mould  become 
 the  very  lame  with  that  which  Chriir,  is  himfelf. 
 
 Quell.  What  Advantage  tew  Chrif Hans  above 
 the  Firlt  Adam  ?  For  He  was  Immortal,  and  both 
 in  Soul  and  Body  Incorruptible  \  but  theje  Die 
 and  Turn  to  Corruption. 
 
 Anfw.  The  True  Death  is  Inward  in  the  Heart, 
 and  lies  Concealed  •,  and  the  Inner  Man  it  is  that 
 is  a  Dead.      If  therefore  any  one  has  pa  (ft  d  h  from*  £rt  gi 
 Death  to  Life  in  the  hidden  way,    this  Perfon  3,i7_T£ 
 Trulv  Lives  for  ever,  and  Dieth  not.     But  tho'    Jo  0  % 
 the  Bodies  of  fuch  as  thele  are  Diffolved  for  a      2+- 
 Seafon,  yet  are  they  Raifed  again  in  Glory ,    for  R^f^ 
 they  are c  Sanctified.  We  therefore  call  the  Death  with '  viii! 
 of  ChritHans  their  d  Sleep  and  Repofe.     But  ifn. 
 Man  were  now  incapable  of  Dying,  and  not  Cor- d  John  X1, 
 ruptible  as  to  his  Body,   the  whole  World  Be-JJft~!^' 
 
 Rev.  xiv, 
 *  The  Manufcript  for  *tm  reads  *<ra,  13. 
 
 R  holding 
 
.24 }  7%e  Spiritual  Homilies 
 
 holding  a  Fa£t  fo  exceeding  all  Imagination^   as 
 that  the  Bodies  of  Chriftians  know  No  Corrup- 
 tion,   it  would  Drive  them   to   that  which   is 
 (S-ood  by  a  kind  of  Neceffity  then,  and  not  any 
 Free  Choice  of  their  own.     But  that  the  Princi- 
 ple of  Liberty,   which  God  gave  to  Man  from 
 the  Beginning   may  Appear   once  for   all,    and 
 continue  Unfhakcn  3   for  this  very  *  reafon  are 
 things  Order'd  by  a  Special  Difpenfation,    and 
 there  is  a  Diflblution  of  the  Bodies  fettled,  that 
 it  may  be  at  the  Will  of  Man  to  Turn  him  either 
 to  Good  or  Evil.     For  neither  is  he  that  is  Per- 
 fect in  that  which  is  -f  Evil,  and  is  Deep  in  Sin, 
 and  makes  himfelf  the  Veflel  of  the  Devil;  who 
 « Compare  ]ias  |  Lorded  e  it  over  All,   Tied  down  to  that 
 A&  wn^ch  ls  Evil  by  any  fort  of  Neceffity ;   but  has 
 xix.  16.     tne  Liberty  of  becoming  the  f  VelTel  of  f  Election 
 Eph.ii.  2,  and  of  Life.    In  like  manner  again,  they  that  are 
 'Rom.  ix. g  Inebriated  with  the  Godhead,  tho'  even  Fill'd 
 %1y'Tz\'  and  Bound  to  the  Holy  Ghoit,   are   not  Held 
 ^  v'  however  by  any  Neceffity,  but  have  a  Full  Pow- 
 er of  their  own  to  Turn  themfelves,   and  do  juft 
 what  they  will  themfelves  in  this  prefent  World. 
 Queft.     Is  it  by  Piece- meal  that  Sin  is  LeJJen- 
 cd  and  Rooted  out  of  us  >    And  that  a  Man  Ad- 
 vances in  Grace?    Or,  Is  Sin  Rooted  out  immedi- 
 h  Pf  xvn.  ateiy  VJ]oen  a  j\/[an  joa5  once  Stained  to  the  h  Vifi* 
 
 Pf.  cvi.  ^.tatlon'\'\  of  the  Spirit? 
 
 liik.i.^8.     Anfiv.  As  the  Embryo  in  the  Womb  is  not 
 
 job.x. .  2.  immediately  Built  up  into  Man  5  but  by  little  and 
 
 little  there  Commences  an  Image  and  a  Birth  ; 
 
 nor  even  then  is  there  a  Complete  Man,  but  it 
 
 *  The  Manufcript  here  adds  evettev. 
 
 f  The  Manufcript  inftead  of  dyx6ot  £,  as  it  is  in  all  the  Print- 
 ed Copies,  reads  kkkm  tg* 
 
 J  The  Manufcript  for  ««7f«e^'^  reads  Kctjex-v&tJjfa. 
 
 tt  The  Printed  Copies  indeed  read  zryKoirw,  but  the  Ma- 
 nufcript IKHTY.t'XV)^ 
 
 is 
 
of  Macarius  the  Egyptian.        243 
 
 is  growing  up  for  fcveral  Years,  and  at  lad  be- 
 comes Man.  Nor  is  it  unlike  the  Seeds  of 
 Wheat  or  Barley,  which  do  not  frrike  out  their 
 Roots  lb  focn  as  they  arc  Call  into  the  Ground, 
 but  the  Winters  and  the  Winds  firft  pais  over 
 them,  and  then  in  the  proper  Seafon  Spring  up 
 the  Ears.  And  he  that  Plants  a  Pear-Tree,  does 
 not  inftantly  Receive  the  Fruit  of  it.  After  the 
 fame  manner  alfo  in  Spiritual  Matters,  where 
 there  is  fo  Great  Wifdom  and  Subtiltv,  by  very 
 Small  Degrees  docs  Man  grow,  and  Shoot  up  into 
 his  Perfect!  Stature  and  Maturity  of  .^gc  :  And'1  EpB.iV 
 not  asfome  expreis  it,  Put  on  (the  Man)  and  Put  J  3- 
 off  (the  Child.) 
 
 He  that  is  dellrous  of  Learning,  goes  and 
 Learns  his  [I  Letters,  and  when  he  is  at  theTop||Gr.Signs. 
 there,  from  thence  he  goes  off  to  the  La- 
 tin School,  and  becomes  the  very  Laft  of  All. 
 Again,  when  he  comes  to  the  Uppermoft  in 
 that,  away  goes  he  to  the  Law* School,  and  in 
 that  again  he  is  Undermoit,  a  very  Novice.  Af- 
 ter this,  when  he  is  AccompliiTfd  in  f  Harangue, 
 among  the  Gentlemen  of  the  Bar  he  is  the  No- 
 vice again,  and  Laft  of  All.  Again,  when  he 
 has  rifen  to  be  Firft  there,  then  is  he  made  the 
 Prefident  \  and  when  he  is  come  to  be  in  Autho- 
 rity, he  takes  to  himfelf an  Affeffor  to  Aftift  him. 
 If  then  in  Outward  Things  there  are  fo  many 
 Afcents,  how  much  rather  have  the  %  Heavenly 
 
 *  The  Reading  in  the  Printed  Copies  here  isygtfifcctrti,  for 
 which  the  Manufcript  reads  ^jit.MTiw'ir.  But  in  the  Folia 
 Edition  there  is  a  Conjecture  in  the  Margin  tl;;.t  it  ought  to  be 
 ■zs-  yuMTtxHt.  And  all  the  Vcrfions  render  it  by  Scholatn  Forcn- 
 fem,  the  Initiatory  Lavp-Schcol,  or  School  of  Pleat/a.^,  where  only 
 Pretended  Suits  commenced,  to  prepare  theyoung  Advocates  for 
 Real  ones  in  the  Courts  of  Jultice.     See  Suictr.  in  voce  %oAcls-i- 
 
 &*    & K  ,01.  "A  .  f     ZZ,6*X-IY-C      . 
 
 J    SeeHeb.  vi.  I.  and  Hein<lns  on  the  Place,  in  hisExercita- 
 tiones  in  NwumTeflammtum. 
 
 R  %  Myftc- 
 
244  Tloe  Spiritual  Homilies 
 
 Myfteries  their  proper  Advancements,   and  en- 
 large the  Number  of  Degrees?   And  then  at  laft, 
 when  a  Man  has  pafled  thro'  much  Trial,  and 
 many  Temptations,   does  he  Commence  Perfect. 
 For  Chriftians  that  of  a  Truth  have  Tafted  of 
 1  Compare  Grace,  and  carry  the  *  Sign  of  theCrofs  in  their 
 EZ'hGal4  Mind  an(*  ^eartr  Thefe  from  the  Prince  to  the 
 ™  I7    '  Beggar  Efteem  all  things  here  as  meer  k  Dung 
 k  Phil.  iii.  and  Unfavourinefs.     And  thefe  are  able  to  know, 
 8.      that  the  whole  Earthly  World,    and  the  Trea- 
 fures  of  a  Crown'd  Head,   and  the  Wealth  and 
 •^King.x.  Glory  of  it,   and  the  LefTons  *  of  Wifdom,   are 
 *•      only  in  anOutfide  Shew,  having  No  Solid  Foun- 
 dation, but  pairing  actually  away.      And  what- 
 ever there  be  under  the  Sun,  by  Thefe  it  is  eafiLy 
 Defpifed. 
 
 But  why  fo  ?  Becaufe  the  things  above  the- 
 Heavens  are  Foreign  to  this  Place,  and  Worthy 
 of  their  Admiration^  which  are  not  to  be  met 
 with  in  theTreafures  of  Princes,  nor  in  the  Wif- 
 i  Cor.  iv.  $om  m  0f  Words,  nor  in  Worldly  Glory :  And 
 the  Dignities,  or  j  Wealth,  which  they  are  Pof- 
 feffed  of,  who  carry  the  Lord  and  Maker  of  All, 
 in  the  Inmoft  Man,  are  a  PorTeffion  that  pafTeth 
 not  away,  but  conftantly  endures.  For  Chrifti- 
 ans  know  very  well,  that  the  Soul  is  Precious 
 above  all  the  Creatures.  For  Man  only  was 
 Made  after  the  Image  and  Likenefs  of  God.  Be- 
 hold Heaven,  how  Exceeding  Great  the  Compafs 
 of  it  is !  And  the  Earth,  and  the  Valuable  Crea- 
 tures in  it,  and  the  VefTels  of  them  are  Great. 
 But  Man  is  Priz'd  above  all  thofe  Great  Bodies, 
 becaufe  in  Him  alone  is  the  Lord  well  pleafed. 
 The  Whales  again  of  the  Sea,  and  the  Moun- 
 tains, and  the  Great  Bealts,  Thefe  are  to  Ap- 
 pearance Greater  than  Man. 
 
 *  All  the  Copies  read  w-Aaray,  but  All  tranflatcit  as  wASr^. 
 
 Confi- 
 
 20. 
 
c?/Macarius  the  Egyptian.       245 
 
 Confider  therefore  well  thy  Dignity,  how  Va- 
 luable thou  art  \  that  God  hath  made  thee  Above 
 the  Angels,  when  He  came  alfo  of  his  own  ac- 
 cord in  Perfon  upon  Earth,   on  thy  Errand  and 
 Redemption.     *  God  n  Himfelf  and  his  Angels"  John  i. 
 came  to  thy  Salvation.  For  the  King,  the  °  King's  o  M*  5" !  • 
 Son,  held  a  p  Confuk  with  his  Father,   and  the  confider 
 Word  was  *i  Sent.,  and  took  Flefh  upon  him,  and  p&i.  lxxii. 
 concealing  his  Divine  Nature,  laid  down  his  Life  1 .  and  the 
 upon  the  r  Crofs  that  he  might  Save  Like   by  p^JJLr 
 Like.      So  Great  is  the  Love  of  God  towards  ^fc 
 Man !    For  thy  fake,  He  that  cannot  Die,  chofe?  %  Cor.r- 
 to  be  Crucified.     See  therefore  to  what  degree      10. 
 ^  God  Lav" d  the  World^   that  He  Gave  his  f  Qnty-?BL  fi-  7- 
 begotten  Son  for  it.     How  can  he  with  Him  not  TT^ '%£ 
 t  Give  us  all  things?     And  again  v  el fe where  he      I7. 
 faith,    Verily  I  fay  unto  you,   that  he  will  make'  Philip,  ii- 
 him  Ruler  over  All  his  Goods.     But  elfe where  too  f  ~;  8\.. 
 he  plainly  {hews,   that  Angels  are  but  Minifters   1°™  m* 
 to  the  Saints.   For  vrhctiElias  was  in  the  Mount,  rRom.viii. 
 and  there  came  Strangers  againft  him,    his  Ser-      52. 
 vants  faid,  n  Here  are  Many  come  againft  us^  andVMaXJXX'iy» 
 we  are  by  our  f elves.     Then  Ellas  anfwer'd  him,,  K^  - 
 Don't  you  fee  the  Camps  and  Multitudes  of  Angels      {? 
 ail  around  Succouring  us?    Do  not  you  fee  that 
 the  Lord  himfelf,  and  Multitudes  oi:  Angels  are 
 Prefent  with  his  Servants?    How  great  therefore 
 is  the  Soul,  and  how  Highly  Honour'd  of  God  ! 
 For  God  himfelf  and  his  Angels  feek  her  out  for 
 his  own  Fellowfhip   and  Kingdom  j    but  Satan 
 and  his  Forces  endeavour  all  they  can  to  Bring 
 her  over  to  their  Side. 
 
 For  as  in  things  Vifible  the  Sovereign  is  not 
 Waited  on  by  thofe  that  Feed  Cattle,  but  bv 
 Men  of  Prefence  and  Ingenuous  Alpcct,  and  that 
 
 *  All  the  Printed  Copies  read  •«,  by  miftakc  perhaps  for 
 9  B-ioif  which  in  the  Manuscript  is  iic. 
 
 R  5  have 
 
24.6  The  Spiritual  Homilies 
 
 have  had  a  Liberal  Education  ->    fo  alfo  in  the 
 
 *  Matt.  iv.  Heavenly  Palace,  they  w  Minifter  to  the  Heaven- 
 
 IJ-      ly  Monarch,    that   are  Free   from  Blaine,    and 
 
 Unexceptionable,  the  Pure  in  Heart.     And  as  in 
 
 a  Palace,   they  are  the  Comely  Virgins  that  are 
 
 admitted  for  Companions  to  Princes,   that  have 
 
 not  fo  much  as  one  Biemiih   upon  them,    the 
 
 *Eft.i.n.Handfomeit.  that  can  be  x  met  with  :    So  in  the 
 
 _u.  2.   Spiritual  alfo,    the  Souls  that  are  Adorn'd  With 
 
 all  manner  of  good  Behaviour,  thefe  are  they  that 
 
 have  Fellowship  with  the  Heavenly  King. 
 
 In  the  Viiible  World,  wherevc*  a  Prince  goes 
 to  make  any  Stay,  and  it  happens  chat  the  Houfe 
 he  comes  to  has  any  Uncleannefs  in  it,  it  is  put 
 to  Rights,  and  is  fet  off  with  Variety  of  Orna- 
 ment, and  Scented  with  Rich  Odours  :  How 
 much  more  does  the  Houfe  of  the  jSouI,  which 
 the  libra  comes  to  take  up  his  Reft  in,  Hand  in 
 need  of  much  Adorning,  that  He  may  be  able  to 
 Enter  in  and  Dwell  there,  who  is  Himfelf  per- 
 fectly Free  from  either  Spot  or  Blame?  For  luch 
 is  the  Heart,  where  both  God  and  the  whole 
 Heavenly  *  Church  doth  Reft  ? 
 
 In  things  Vifible,  if  a  Father  has  PofTeflions, 
 and  Diadems  alfo,  and  Precious  Stones,  thefe  he 
 lays  up  in  private  Repertories,  and  Commits 
 them  to  his  Beloved  Son,  and  makes  aPrefent  of 
 them  to  him.  So  has  God  alfo  Entrufted  the 
 Soul  with  the  Poifeflion  of  Himfelf  and  his  own 
 Precious  things. 
 
 In  what  we  meet  with  Outwardly,  if  there 
 mould  a  War  arifc,  and  a  King  come  with  his 
 Army  to  Engage,  and  His  Side  is  Inferiour,  or 
 
 *  As  the  Corrupt  Soul  is  in  the  upfhot  Inhabited  by  Numbers 
 
 o:  Devils,  according  to  oar  Author  and  Scripture,  Marhv.  o» 
 
 v    here  is  the  Spiritual  Communion  cf  the  Church  expreilcd 
 
 after  much  the  fame  manner  by  Him,   who  perhaps  had  an  eye 
 
 0  the  fi&llow.ng  Texts,  viz..  johnxvii.  21.— .24.  Rev.  iii.  20 
 
 Weaker,, 
 
o/Macakius  the  Egyptian.       247 
 
 Weaker,    He  forthwith  Scndeth  an  >'  AmbaJTage1 Xuk.xiv. 
 defiringConditions  of  Peace.   But  if  one  very  Great      3,2- 
 Nation  cometh  out  againft  another  that  is  Equal 
 to  it,   and  King  againft  King,   the  King  of  the 
 Perjlans  and  the  King  of  the  Romans,    there  is 
 then  an  Abfolute  Neceility  for  the  Two  Kings 
 to  March  out  in  Perfon  with  their  utmoft  For- 
 ces.    See  then  how  Great  thy  Dignity  is,    that 
 God  with    his  own  Troops,    thote  I  mean  of 
 Angels  and  Spirits,  was  Mov'd  to  Engage  the 
 2Adverfary,   that  he  might  Redeem  thee  from  zi  Pet.  v. 
 Death !  God  therefore  Came  upon  thy  Account.        8; 
 
 As  a  King,  fuppofe,  that  mould  meet  with  a   0fU'lff 
 certain  Beggar  that  has   the   Leprofy  in  every 
 Part  of  his  Body,  and  mould  not  be  Afham'd  of 
 him,  but  Himfelf  Apply  proper  Medicines  to  his 
 Wounds,  and  Heal  his  Sores,  and  then  carry  him 
 off  to  his  own  Royal  Table,   and  then  put  the 
 Purple  aon  him,   and  make  him  a  King.     Thus*Luk-xiv- 
 hath  God  alfo  done  for  Mankind.    He  has  Warn-      22- 
 ed  their  Sores,    and  Healed  them,   and  Brought 
 them  into  his  Heavenly  Chamber.     Great  there- 
 fore is  the  Dignity  of  Chriltiansj  fo  Great,  as  not 
 even  to  admit  of  a  #  Competition.     But  if  it  be 
 once  Elated,    and  Circumvented  by  Sin,   I'  can 
 Liken  him  to  Nothing  fo  well,  as  to  a  City  that 
 has  no  b  Wall  to  it,    and  the  Robbers  come  intobpro-x:ar< 
 it  from  what  Corner  they  pleafe,   without  any      z8, 
 thing  to  Hinder  them,  and  lay  it  Wade,  and  fet 
 it  on  Fire.     Thus  whilft  thou  art  perfectly  void 
 c  of  Care,   and  not  looking  to  thyfelfat  all,  docPro.x.\h. 
 the  Spirits  of  Wickedneis  come  in  upon  thee,   3°'  S1- 
 and  Darken  and  lay  Wafte  thy  Mind,  Scattering 
 their  Thoughts  about  upon  this  prcfent  World. 
 For  there  are  feveral  very  f  iMquifitive  about  the 
 
 *  The  Manufcript  for  ryy*s>:Wv  reads  xvyy^Ttv. 
 
 J-  The  Manufcript  for  9K£cC«^u«j  reads  it&iSeva-dpe'. 
 
 R  4  things 
 
248  7$^  Spiritual  Homilies 
 
 things  without,  and  Cultivate  their  Knowledge, 
 and  are  Careful  about  the  Regulation  of  their 
 Life,  who  take  this  for  %  Perfection,  never 
 ftooping  lower  to  look  into  the  Heart  at  all, 
 and  there  to  view  the  Evils  that  involve  the 
 Soul,  becaufe  from  the  Interiour  Mind  of  Sin, 
 is  there  a  Root  in  the  Members.  And  the  Thief, 
 that  is,  the  Adverfe  Power,  is  within  Doors. 
 The  Power  therefore  that  makes  the  Refiftance, 
 is  an  Intellectual  one.  And  unlefs  a  Man  enters 
 into  an  actual  Fight  againft  Sin,  the  inward  Cor- 
 ruption being  gradually  difFufed,  gets  fuch  a 
 Head,  as  to  bring  a  Man  to  Open  Sins  and  Com- 
 miffions.  For  the  Evil  Principle  is  as  the  Spring- 
 Head  of  a  Fountain,  ever  *  Bubbling  up.  Be 
 thou  therefore  Employed  in  Stopping  the  Cour- 
 fes  of  Sin,  left  when  falling  into  endlefsMifchiefs, 
 thou  become  as  one  in  Aftonifhrnent.  As  if  we 
 fhould  fuppofe,  forlnftance,  a  Perfon  of  Quality 
 that  is  Wealthy  and  Free  from  Care,  and  the 
 -f-  King's  Officers  and  Serjeants  Sieze  and  Bring 
 him  to  their  Mafter,  acquainting  their  Prifoner 
 to  this  Effect,  Tou  are  Impeach" d  of  High  Crimes 
 and  Mif demeanours^  and  are  in  danger  of  your 
 H?ad  ;  whereupon  He  with  very  Fear  at  the  Re- 
 lation is  under  a  complete  Abfence  of  Thought, 
 and  as  one  that  is  perfectly  Amaz'd. 
 
 Do  but  fuppofe  therefore  with  your  felf,  that 
 this  is  actually  done  by  the  Spirits  ofWickednefs. 
 For  the  whole  Vifible  World,  from  the  Prince 
 to  the  Beggar,  are  all  in  a  Hurry,  and  Diforder, 
 and  a  Scuffle,  and  yet  not  a  Man  of  them  knows 
 the  Reafon  why  ;  which  is  neither  More  nor 
 Lefs  than  that  flagrant  Mifchief  which  came  in 
 
 *  The  Manufcript  for  tS™  reads  rSn. 
 
 f  The  Manufcript  reads  few,  agreeing  with  kxko  » 
 
 thro' 
 
a/Macarius  the  Egyptian.       249 
 
 thro'  the  Difobedience  of  Adam,   the  d  Sting  o/diCor.xv. 
 Death,    For  Sin  which  has  gain'd  AdmifTion,  be-      *6, 
 ing  a  certain  Rational  Power  of  Satan,   and  a 
 f  Subftance,  has  Sown  all  thefe  Evils  inwardly  -y 
 for  as  much  as  it  Operates  privately  in  the  In- 
 ward Man,   and  in  the  Mind,   and  e  Wars  with e  Rom. vif. 
 the  Thoughts.     But  Mankind  is  not  fenfible,  that      23. 
 in  doing  all  this  they  are  Hurried  on  by  a  Fo- 
 reign Power  >  but  take  All  to  be  Natural,    and 
 that  they  do  it  merely  from  their  own  Delibera- 
 tion.    But  they  that  Enjoy  the  Peace  of  Chriff, 
 in  their  Mind,  and  His  Illumination,  Know  fuf- 
 flciently   whence  all  thefe  Commotions  fpring. 
 For  the  World  Suffers  under  the  Preflures  of  Sin, 
 and  Knows  it  not.   And  it  is  an  Impure  Fire  that 
 Kindles  up  the  Heart,  and  fo  paffes  into  all  the 
 Members,  and  Pufhcs  Mankind  upon  Lafcivious 
 Acts  and  Crimes  without  Number.    They  there- 
 fore that  are  agreeably  Affected  and  r  Delighted, f  Matt.  v. 
 Complete  the  Sin  f  inwardly  in  the  Heart  -,   and      i8\ 
 thus,  by  Cherifhing  the  Mifchief,    do  they  fall  James  u 
 lower  into  Open  Fornication.      And  the  very   I+> 
 fame  are  you  to  think  of  the  Love  of  Money, 
 Vain-Glory,  Pride,  Envy,  Anger. 
 
 As  if  we  mould  fuppofe  a  Man  to  be  Invited 
 to  an  Entertainment,  and  there  mould  be  Vari- 
 ety of  Difhes  fet  before  him,  Sin  thereupon  Sug- 
 gefts  that  he  mould  Tafte  of  All.  And  thus  is 
 the  Soul  Overcharg'd  merely  with  Pleafure.  For 
 the  vile  Affections  are  (as  fo  many)  infupportable 
 Mountains,  in  the  midfl  of  which  are  Rivers  of 
 g  Dragons,  and  Poifonous  Beaits,  and  Creeping gp^i.  ciY. 
 Mifchiefs.  25-,  26. 
 
 As  if  we  mould  fuppofe  a  Whale  to  Swallow 
 up  a  Man  into  h  his  Belly  j  fo  alfo  does  SinSwal-hj0n.i.i7. 
 
 f  This  is  one  of  thefc  PafTages  in  this  Author  that  have 
 given  Offence.  But  in  what  fenfeSi/i  is  here  call  d  aSubjiaace, 
 &e  the  LntrotlHttion,  p.  60, 6 1 . 
 
 low 
 
sjo  The  Spiritual  Homilies 
 
 low  up  our  Souls.    (The  Affections  abovenamed) 
 
 are  Confuming  Flames  of  Fire,  and  the  very  Fiery 
 
 *Ephef.  vi.  Darts  of  the  Wicked  One.     For  faith  the ■  Apof- 
 
 j6\  com"tle,  that  ye  '■may  be  able  to  Quench  the  Fiery  Darts 
 
 PfLxdV.^  t/7ye  Wi^d.     For  Sin  is  Cherifhed,    and  the 
 
 '  Foundation  of  it  is  laid  in  the  Soul. 
 
 But  fuch  as  are  Wife,  whenever  the  Affections 
 make  any  Infurrec"tion,   do  by  no  means  Yield, 
 but  conceive   an  Indignation   again  ft  the   Evil 
 Lufts,    and  become  the  open  Enemies  of  thefe 
 (fecond)  felves.      For  Satan  mightily  deiires  to 
 take  up  his  Reft  in  the  Soul,    and  to  be  Co- 
 extended  with  it,   and  is  Afflicted  and  Diitreffed 
 upon  the  Soul's  refilling  to  Comply.     But  fome 
 there  are  entirely  under  the  Command  of  the  Di- 
 vine Power,  and  if  they  fhould  at  any  time  fee  a 
 Young  Man  with  a  Woman,  tho'  they  can't  be 
 Free  from  all  manner  of  Thought  upon  the  Oc- 
 callon,   yet  is  their  Mind  however  not  Derll'd, 
 nor  does  it  inwardly  Commit  Sin.  But  yet  neither 
 k  Phil.  iii.  ought  fuch  a  one  to  kPrefume.    But  others  there 
 i2 — 14.  are  m  whom  (the  Evil  Root)  is  perfectly  at  an 
 End,  and  Burnt  up,  and  Dried  away.    But*  thefe 
 are  Degrees  of  fuch  as  are  Great  indeed. 
 
 And  as  the  Merchants  that  go  down  Naked 
 into  the  D:pth  of  the  Sea,  into  the  very  t  Grave 
 of  the  Water,  that  there  they  may  find  Pearls  to 
 make  up  the  Royal  Crown  and  Purple  with  5  fo 
 do  they  alfo  that  Devote  themfelves  to  a  Single 
 Life,  Go  Naked  out  of  the  World,  and  Defcend 
 into  the  Depth  of  the  Sea  of  Sin,  and  into  the 
 Abyfs  of  Darkncfs,  and  from  thofe  L  Deeps  do 
 they  take  and  bring  up  Pretious  ]  Stones  proper 
 for  the  Crown   of  thrift,    for   the   Heavenly 
 
 XiT. 
 
 *  The  Manufcript  here  inferts  tovjtx, 
 t  The  Original  is  Death,  dmam. 
 
 Church, 
 
of  M  a  c  a  r  i  u  s  the  Egyptian.       2  j  i 
 
 Church,  for  the  New  World,   for  the  City  of 
 Light,  and  for  the  Angelical  Community. 
 
 As  in  a  Net,  Fifh  of  feveral  kinds  arc  taken, 
 and  the  worfer  fort  are  flung  back  into  n  the  Sea : n  Mat.  xiil 
 So  alfo  is  the  Net  of  Grace  extended  over  all,  47 >  48. 
 and  Seeketh  Reft.     But  Mankind  are  not  Obfe- 
 quious.     Wherefore  They  are  again  Flung  back 
 into  the  Deep  of0  Darknefs.  °Mat.xxif. 
 
 For  as  Gold  is  found  being  wafti'd  from  much   13,  14. 
 Sand,    and  that  too  in  the  Smaller!:  Grains  -y   fo 
 even  out   of  p  Many,  but  Few  are  Approv'd.  ?—~xxiu 
 For  they  that  have  not  the  ?  Work  of  the  King-      J4 
 (torn,    are  Manifeft,     and  they  that^  Adorn  the  J    ^m- 
 Word  are r  Viiible.    In  like  manner  are  they  alfo  par*-a  with 
 as  Viflbly  Manifeft  that  are  Seafon'd  with  theMat.iii.  2. 
 Heavenly  f  Salt,   and  they  that  fpeak  from  the r  Matth- v- 
 *  Treafures  of  the  Spirit.     The  v  VefTels  that  God  f  M^  ix> 
 v  Delights  in  are  Manifeft,  and  he  giveth  them      49. 
 his  Grace.    And  there  are  others  that  with  much  Ro.xii.  1. 
 Patience  receive  the  Sanctifying  Power  in  vari-tp^-cxvl- 
 ous  Manners,   as  the  Lord  himfelf  pleafes.     He  2  c^* . 
 therefore  that  fpeaketh,  unlefs  he  be  under  the      T,'. 
 Direction  of  the  Heavenly  Light  and  Wifdom, v  Ads  ix. 
 cannot  fully  Satisfy  the  Mind  of  every  one,   be-      Jv 
 caufe   of  the  Variety  of  Inclinations :   fome*  for 
 War,  others  for  Reft. 
 
 As  a  City,  fuppofe,  that  is  laid  wafte,  and  any 
 one  mould  have  a  mind  to  Rebuild  it  anew,  he 
 prefently  Beats  down  the  Ruins  that  ftand  in  a 
 Tottering  and  Falling  Condition.  And  fo  he  be- 
 gins Digging,  and  where  he  has  Dug  to  Lay  the 
 Foundations,  and  to  Raifc  the  Building  upon  it. 
 But  as  yet  there  is  no  Houfe.  And  he  too  that  would 
 make  a  Garden  in  a  defert  and  unfavoury  place,  Be- 
 gins with  Cleanfing,  and  making  an  Hedge,  and 
 Preparing  the  Canals  5  and  then  lie  plants,  and  the 
 Plantation  thrives  lb  well,  .  that  after  fome  confi- 
 4erable  time  the  Garden  will  bear  Fruit.     Thus 
 
 alio 
 
zj2  The  Spiritual  Homilies 
 
 alfo  the  Inclinations  of  Mankind  after  the  Fall 
 are  grown  Wild  and  Defolate,  and  full  of  Thorns. 
 ■  Gen.  iii.  For  laid  God  to  u  Man,  "thorns  and  Thiftles  jhall 
 the  Earth  bring  forth  unto  thee. 
 
 There  is  therefore  need  of  much  Pains  andLa- 
 
 «  Mat.  vii.  bour,  that  a  Man  may  w  Seek  and  Lay  the  x  Foun- 
 
 7.       dations,  till  fuch  time  as  the  f  Fire  fhall  come  in- 
 
 *Hebr.vi.to  tne  Hearts  of  Men,   and  begin  to  Purge  a- 
 
 .    '•  ...  way  the  Thorns.     And  thus  do  they  begin  to  be 
 
 'nfii^Sandified,  giving  Glory  to  the  Father,   and  to 
 
 Luke  xii.  the  Son,    and  to   the  Holy  Ghoft,    for  ever. 
 
 49-      Amen. 
 
 Homily     XVI. 
 
 That  Spiritual  Men  are  liable  to  Temptations 
 and  Afflictions,  that  Spring  up  from  the 
 Firft:  Sin. 
 
 L  L  intelligent  Subftances,   thofe  I  mean 
 of  Angels,  and  Souls,  and  Devils,  were 
 *  Eccl.  vii.  BjSjgjfl  by  the  Creator  made  at  firft a  Sincere  and 
 *?•  in  Perfect  Simplicity.      But  that  Some 
 
 Wif.i.i4.Qf  them  Were  turn'd  away  to  Evil,  happened  to 
 them  from  their  own  Free  Will.  For  it  was  by 
 b  Eccl.  vii.  their  own  b  Free  Will,  that  they  wc  nt  back  from 
 29-  Right  Reafon.  And  if  we  offer  to  fay,  that 
 they  were  thus  made  by  the  Creator,  we  pro- 
 nounce God  an  Unrighteous  Judge,  in  Senten- 
 cing Satan  to  the  Fire.  For  there  are  fome  He- 
 retics that  hold  that  Matter  is  Eternal,  and  that 
 Matter  is  the  Root  (of  All  things,)    and  that 
 
 that 
 
 Wif.i.  16. 
 
a/Macarius  the  Egyptian.      253 
 
 that  Root  is  Power,  and  that  Power  Self-fufflci- 
 ent.  #  To  this  you  may  Reply  with  very  good 
 Reafon,  Which  then  is  the  Victorious  Power  ? 
 Without  all  queftion  the  Power  of  God.  Confe- 
 quently  he  that  is  defeated,  is  no  way  Equal  as  to 
 Time  or  Power.  They  that  Affirm  that  Evil  has 
 a  Real  Sub fi Hence,  Know  Nothing.  For  in  God 
 Evil  has  no  manner  of  Subfiftence,  by  reafon  of 
 his  ImpafTibility  and  Divine  Prerogative.  In  us, 
 it  is  true,  it  Operates  with  full  Power  and  Sen- 
 fation,  fuggefting  all  Unclean  Defircs.  But  nei- 
 ther is  it  io  Blended  with  our  Nature,  as  fome 
 tell  us  Wine  is  mix'd  with  Water.  But  as  in  one 
 common  Ground  there  is  the  Corn  by  it  felf^ 
 and  the  Tares  by  themfclves  5  as  in  an  Houfe 
 there  is  a  Thief  in  one  part,  and  the  Mafler  of 
 the  Family  by  himfelf  in  another. 
 
 A  Well  of  it  felf  fendeth  out  clear  Water  -,  but 
 there  is  Mud  underneath.  Let  any  one  but  Stir 
 the  Mud,  the  whole  Well  is  Fourd.  So  alfo  the 
 Soul,  when  Troubled,  is  DenTd  and  Mix'd  with 
 Sin.  And  Satan  becomes  one  with  that  Soul  -, 
 Both  Spirits  unite  in  the  way  of  Fornication,  or 
 Murder.  For  this  Reafon,  he  that  is  joined  to  an 
 Harlot,  is  One  c  Body.  But  at  another  time  the°  lC^VI"- 
 Soul  Sublilts  apart  by  it  felf,  Repenting  of  wThat 
 it  has  done  >  and  Weeps,  and  Prays,  and  calls 
 God  to  Mind.  For  if  the  Soul  were  continually 
 thus  Sunk  in  Sin,  how  could  it  poilibly  do  any 
 thing  of  this  Nature,  Satan  never  contenting 
 that  Men  fhould  come  to  Repentance  ?  For  he 
 is  abfolutely  void  of  Mercy. 
 
 And  fo  a  Woman,  as  in  Covenant  with  her 
 Hufband,  becomes  One  with  him,  but  at  ano- 
 ther Seafon  they  are  Parted  :  it  often  happening 
 that  one  of  the  Parties  Dies,  and  the  other  Sur- 
 
 *  The  Marmfcript  for  •*£$  ru?*  reads  «?$<,  thro. 
 
 vives. 
 
 16. 
 
2J4  The  Spiritual  Homilies 
 
 vives.     There  is  fomething  much  the  fame  in 
 
 the  Fellowiliip  of  the  Holy  Spirit  >  they  become 
 
 ■  i  Cor.  vi.  One  Spirit.   cFor  he  that  is  joined  to  the  Lord  is 
 
 J7-      One  Spirit.     This  happens  when  a  Man  is  Ab- 
 
 forpt  of  Grace. 
 
 But  fome  there  are,  who  tho'  arriv'd  to  a 
 f  Hebr.  vi.  *  tfafte  of  God^  are  yet  Actuated  by  the  Enemy, 
 4>  S%  and  think  it  Strange  -y  not  knowing  by  Experi- 
 ence, that  after  the  Viiitation  of  God,  their 
 Thoughts  run  out  with  full  Bent  upon  the  My- 
 ileries  of  Chriftianity.  But  fuch  as  have  grown 
 Old  in  them,  are  no  way  Surpriz'd. 
 
 And  as  the  Experienced  Hufbandmen,  that  by 
 long  Ufe  are  not  perfectly  thoughtlefs  of  Futu- 
 rity in  a  Year  of  Plenty,  but  expect  fome  time 
 or  other  both  a  Dearth  and  Barren  Seafon ;  nei- 
 ther on  the  other  hand,  when  Dearth  and  Diffi- 
 culties overtake  them,    are  they  overmuch  De- 
 jected:   as. well   knowing  there   will    come    a 
 Change.      So  alfo  in  the  Spiritual  State,    when 
 e  James  i.  the  Soul  falls  into  divers  e  Temptations,  it  is  not 
 2-      Surpriz'd  as  at  a  Strange  or  Unufual  thing,  nei- 
 ther does  it  Defpond,  becaufe  it  knows  that  they 
 come  by  Permiffion,   that  it  felf  may  be  Tried 
 and  Difciplin'd  by  the  Evil  that  befals  it.     Nei- 
 ther again,  when  it  abounds  in  Wealth  and  Eaie, 
 f  Job  iii.  is  it  free  from  Apprehenflon,   but  f  Expects  a 
 '  *f-     Change. 
 
 The  Sun  alfo  that  is  a  Body  and  a  Creature, 
 
 when  mining  out  upon  Places  that  are  Noifome, 
 
 where  there  is  Mire  and  Variety  of  Uncleannef- 
 
 fes,  is  no  way  Hurt  or  Polluted.     How  much 
 
 .  rather  does  the  Pure  and  Holy  Spirit  that  is  prefent 
 
 with  the  Soul,  even  when  under  the  Influence  of 
 
 the  Wicked  One,  contract  nothing  to  its  Preju- 
 
 sjolmi.y.  dice  therefrom  ?     For  the  Light  %Shineth  in  the 
 
 Darknefs-    and  the  Darknefs   Comprehendcth   it 
 
 not. 
 
 And 
 
6/Macarius  the  Egyptian.       2jj 
 
 And  therefore  when  a  Man  is  in  the  *  Depth, 
 and  is  Rich  in  Grace,   there  is  yet  a  -f  Remnant 
 of  Corruption  with  him  ;    He  has  one  however 
 that  taketh  his  part,  and  that  cometh  to  his  Af- 
 filtance.       Whenever   therefore   any  one    is  in 
 Afflictions,  and  the  h  Storm  of  corrupt  Affr§sjor$  h  PCttiLy'. 
 thicken  upon  him,  yet  ought  he  not  to  Quit  h*s  '-  3f3^™->- 
 *Hope.     For  Sin  elfe  grows  but  the  Harder,  ana'  Hdr-*i 
 gains  ground  upon  him.     But  when  a  Man  Re-      *9' 
 tains  his  Hope  in  God  without  Intermifnon,  Sin. 
 Crumbles  as  it  were,  and  Dries  away.     Where- 
 fore   that   fome   arc  Paralytic,    others  Mairn'd, 
 burning  with  a  Fever,  or  languishing  with  -Sick- 
 nefs  y    all  this  arofe  from  Sin.     For  that  is  the 
 Root  of  all  our  Miferies.     And  the  Affections  of 
 All  Concupifcence  in  the  Soul,  and  of  our  Evil 
 Thoughts,  are  owing  to  it. 
 
 As  a  Well  that  Runs,  and  has  all  about  it  no- 
 thing but  Moift  and  Soggy  Grounds,  when  the 
 Heat  comes  on,  both  it  feif,  and  its  adjacent 
 Bogs  are  Dried  up  :  Thus  is  it  with  the  Servants 
 of  God,  in  whom  Grace  Abounds  >  That  Dries 
 up  the  Concupifcence,  not  only  that  which  is 
 from  the  Wicked  One,  but  even  that  aifo  which. 
 is  Natural :  Becaufe  that  now  the  Men  of  God 
 are  Greater  than  the  Firfi  Adam. 
 
 God  is  no  where  Circumfcrib'd  or  Compre- 
 hended 'f   He  appears  every  k  where,   both  in  the*  Rom.  i. 
 Mountains,  and  in  the  Sea,  and  under  the  Abyfs:      20* 
 But  yet  not  in  the  way  of  Local  Motion,  after 
 the  manner  of  Angels  that  defcend  from  Heaven 
 
 *  Palther.ius  interprets  c*  /3*4«  by  be?hg  Drowned  or  Plunged 
 in  Temptations,  alluding  perhaps  toPjC?/.lxix.  i,  2.  Picus  per- 
 fectly drops  it  in  his  Tranllation.  Dr.  Pritius  renders  the  Words 
 literally  as  I  have  done.  And  poilibly  it  may  be  Explained  from 
 Ezehiel  xlvii.  f. 
 
 f  The  Printed  Copies  read  >u©#w»»,  which  is  hardly  Sooie  \ 
 but  the  Manufcript  A«-f  a-.ov,  a  Remnant. 
 
 to 
 
256  The  Spiritual  HoMiLtEs 
 
 *pfaxxix.to  Earth.    For  He  is  in  heaven,  and  He  is  alfo 
 7>— IO-  here. 
 
 But  you  will  fay  to  me,  How  can  God  be  in 
 Hell,  or  how  is  it  poflible  for  Him  to  be  in 
 Darknefs,  or  in  Satan^  or  in  Noifome  Places? 
 I  alfo  anfwer  thee,  that  he  is  Impaflible,  and  Con- 
 tains all  things ;  for  he  cannot  be  Circumfcrib'd. 
 And  Satan  being  but  a  Creature,  is  Bound.  But 
 Goodnefs  it  felf  is  no  way  liable  either  to  Pollu* 
 tion  or  Darknefs.  But  if  you  don't  allow  him 
 to  contain  All  things,  even  Hell  and  Satan^  you 
 put  Bounds  to  Him,  as  to  that  place  where  the 
 Wicked  One  abides,  fo  that  we  are  to  Seek  for 
 another,  fuperiour  to  him.  For  there  is  an  ab- 
 folute  Neceffity  that  God  fhould  be  every  *  where. 
 But  the  Godhead  is  of  fo  Retir'd  and  Subtle  a 
 Nature,  that  the  Darknefs  which  it  even  con- 
 tains in  it  felf,  comprehendeth  it  not.  Neither 
 can  that  which  is  Evil  partake  of  his  Purity, 
 "}■  tho'  it  be  even  in  Him.  In  God  therefore 
 Subfifts  no  manner  of  Evil,  He  being  no  way 
 to  be  Prejudiced.  But  with  us,  Evil  is 
 prefent,  by  reafon  of  its  Dwelling  in  the  Heart, 
 and  Exerting  its  Influence  there,  Su'ggefting 
 wicked  and  unclean  Thoughts,  and  not  fuffer- 
 ing  us  to  Pray  in  Purity,  but  bringing  the  Mind 
 into  Captivity  to  this  prefent  World.  It  cloaths 
 it  felf  with  the  Souls  of  Men,  as  with  Raiment, 
 and  reaches  by  a  Vital  Touch  the  Bones  and 
 J  Marrow. 
 
 *  All  the  Printed  Copies  add  here  uvdrc^v  ewrvv,  Him/elf 
 Suprtour ;  but  the  Manufcript  much  better  leaves  it  out. 
 
 f  The  Folio  Edition  here  reads  j>,  or ;  All  the  other  Printed 
 Copies  read  ,  which,  agreeing  with  xuOotyrys ;  but  the  Ma- 
 nufcript reads  tS  *£,  tho',  which  certainly  is  Senfe. 
 
 J  The  Printed  Copies  read  all  here  Wim  peXaiv,  which  they 
 render  by  OJfea  Membra,  which  is  hardly  Senfe.  The  Manu- 
 fcript inftead  of  peA*n  reads  *£  ptvshSt,  alluding  toHehiv.  12. 
 
 As 
 
o/Macarius  the  Egyptian.      257 
 
 As  therefore  Satan  is  in  the  Air,  and  God  who 
 is  prefcnt  there,  is  no  way  Injur'd  by  it ;  Co  alfb 
 is  Sin  in  the  Soul,  and  the  "Grace  of  God  in 
 like  manner  is  prefent  with  it,  without  iufrering 
 the  leaft  Detriment. 
 
 As  a  Servant  that  is  near  his  Mailer,  by  being 
 continually  as  near  to  him  as  pofTible,    is  under 
 Apprehenllon,  doing  Nothing  without  him  •,   fo 
 ought  we  alfo  to  Devote  our  Thoughts,  and  lay 
 them  open  to  Chrift  our  m  Mailer,  the  Searcher  mPf.cxxiii. 
 of  Hearts,  and  to  place  our  Hope  and  Confidence  Mar£'xiii< 
 in  Him  [with  this  Acknowledgement]  He  is  my      ,- 
 Glory,  He  is  my  Father,  and  He  is  my  Wealth.      Col.iv.  i. 
 
 At  all  times  oughteif,  thou  to  have  a  Concern 
 and  Fear  upon  thy  Confcience.  But  if  any  one 
 fhould  not  even  have  the  Grace  of  God  Implant- 
 ed and  Fix'd  within  himfelf,  *fo  as  Night  and 
 Day  to  have  that  Fattened  to  his  Soul  as  a  Se- 
 cond Nature,  which  for  a  feafon  may  Conduct 
 and  Excite,  and  Direct  him  to  the  things  that 
 are  Good :  Thus  at  leaft  may  he  keep  up  a  Con- 
 cern, and  Fear,  and  Diligence,  as  Natural  and 
 Unalterable,  that  very  Contrition  of  Heart, 
 which  is  for  ever  Fallned  to  him. 
 
 And  as  the  Bee  fecretly  Works  its  Comb  in 
 the  Hive  -,  fo  does  Grace  alfo  after  as  hidden  a 
 manner  Work  in  the  Heart  the  Love  of  it  felf, 
 and  Changes  from  Bitternefs  to  Sweetncfs,  and 
 from  Ruggednefs  to  that  which  is  Smooth. 
 
 And  as  the  Silverfmith  and  Engraver^  when 
 Cutting  a  Plate,  Hides  in  part  the  Variety  of 
 Figures  he  Engraves  *  but  when  he  hasFinifh'd, 
 then  does  he  produce  it  Burnifhing  with  Light : 
 So  alfo  does  the  Lord,  the  True  Artiit,  make 
 his  Engravings  upon  our  Hearts,  and  Renews  us 
 
 *  The  Printed  Copies  read  en»t  but  the  Manuscript  u<$. 
 The  Senfe  feems  Something  Imperfecl. 
 
 S  in 
 
258  The  Spiritual  Homilies 
 
 in  a  My  fiery,  till  flich  time  as  they  go  out  of  the 
 Body  >  and  then  does  the  Beauty  of  the  Soul 
 appear. 
 
 For  they  that  are  minded  to  Make  VefTels,  and 
 in  them  to  Reprefent  Living  Creatures,  firfl 
 make  their  Defign  in  Wax,  and  then  cafl  the 
 Metal  after  the  Likenefs  of  that,  fo  that  the 
 Workrnanfhip  is  Finiih'd  according  to  that  very 
 Draught.  Thus  Sin  alfo  being  a  Spirit,  hath  its 
 Image,  and  is  Chang'd  into  variety  of  Forms.  In 
 like  manner  alfo  the  Inward  Man  is  a  kind  of 
 Living  Creature,  that  hath  its  Image  and  Figure. 
 For  the  Inward  Man  is  the  Exact  Refemblance 
 of  the  Outward.  He  is  therefore  a  Great  and 
 Precious  VefTel,  forafmuch  as  in  Him  alone  of  all 
 the  Creatures  hath  the  Lord  Delighted.  And 
 the  Good  Thoughts  of  the  Soul  are  like  to  Pre- 
 tious  Stones  and  Pearls.  But  the  unclean 
 Thoughts  are  Full  of  Dead  Bones,  and  all  man- 
 ner of  Uncleannefs  and  Unfavourinefs. 
 
 Chriitians  therefore  belong  to  another  World, 
 are  the  Sons  of  the  Heavenly  Adam,  a  New  Ge- 
 neration, the  Children  of  the  Holy  Spirit,  the 
 Bright  and  Glorious  Brethren  of  Chrift,  perfect- 
 ly like  their  Father,  the  Spiritual  and  Glorified 
 Adam,  of  that  very  City,  of  the  fame  Kind,  and 
 of  the  felf-fame  Power.  They  are  not  of  This 
 World,  but  quite  and  clean  of  Another.  For 
 oh.xvii.he  himfelf  fays,  n  Te  are  not  of  this  World,  even 
 l6,      as  I  am  not  of  this  PForM. 
 
 But  as  a  Merchant  that  is  Returning  Home 
 after  a  very  long  Abfence,  and  brings  with  him 
 a  great  Improvement  of  his  Merchandize,  Sends 
 to  his  own  Domeftics  to  Provide  him  Houfes, 
 and  Gardens,  and  NeceiTary  Cloathing  -,  and  when 
 he  comes  to  his  own,  Then  doth  he  Bring  in 
 much  Wealth  ;  but  his  Domeflics  and  Relations 
 Receive  him  with  Great  Joy  :  So  alfo  in  Spiri- 
 tual 
 
of  Mac akivs  the  Egyptian.        259 
 
 tual  Matters,  they  that  by  Merchandizing  Ob- 
 tain the  Heavenly  Riches,  their  Fellow-Citizens 
 have  immediate  Intelligence  of  it,  that  is,  the 
 Spirits  of  Saints  and  Angels  -,  and  they  lay  with 
 Wonder,  Our  Brethren  on  Earth  are  come  to 
 Great  Wealth  indeed.  Thefc  therefore  at  the 
 Difiblution  of  the  Body,  having  the  Lord  with 
 them,  Come  with  Great  Joy  to  thoic  Above, 
 and  the  Lord's  Servants  receive  them  according- 
 ly, having  there  bc'Vehand  made  Ready  ror 
 them  both  Houfes,  an<  I  Gardens,  and  Cioathir.g, 
 all  over  Bright  and  Colliy. 
 
 There  is  need  theierbre  of  Sgbricty  in  all 
 things,  that  even  the  good  things  we  feem  to 
 have,  may  not  turn  to  our  Prejudice.  For  they 
 that  are  Naturally  of  a  Kind  Difpofition,  unlcfs 
 they  are  much  upon  their  Guard,  are  Infenfibly 
 hd  afide  by  the  Eadnefs  of  their  Temper  -y  nny, 
 and  Perfons  that  have  Wifdem,  are  by  mat  vcrf 
 Wiidom  Circumvented.  Man  ought  there  lore 
 in  all  refpects  to  be  Reduc'd  to  a  J uit  Tempera- 
 ture of  Kindnefs  and  Scvcritv,  of  Wifdom  and 
 Difcretion,  of  Difcourfe  and  Practice,  to  Trull 
 entirely  upon  the  Lord,  and  not  upon  himfelf. 
 For  Vertue  is  Seafon'd  with  Variety  of  #  Pprms, 
 in  like  manner  as  our  NecefTary  Food  is  with 
 Something  that  is  Savoury,  and  that  not  only 
 with  Honey,  but  even  with  Pepper  upon  Occa- 
 fion,  and  fo  it  becomes  fit  for  Service, 
 
 They  that  Affirm  there  is  no  fuch  thing  as 
 Sin  in  Man,  are  in  much  the  fame  cafe  with  thole 
 that  having  been  thoroughly  Drench'd  by  the  O- 
 verflowing  of  many\Vaters,and  without  acknow- 
 ledging fo  much,  barely  fay,  The ' Noife  indeed  of 
 the  Waters  we  have  Heard.    Thus  thofe  alio  that 
 
 *  The  Manufcript  inferts  here  h$ui,  which  is  wanting  in 
 the  Editions  ofPaltbenius  3nd  Dr.  Vritius. 
 
 S  z  have 
 
z6o  The  Spiritual  Homilies 
 
 have  been  Plung'd  over  and  over  in  the  Deep 
 Waters  of  Sin,  never  own  there  is  any  Sin  at  all 
 in  their  Mind  and  Thoughts. 
 
 Others  again  there  are  that  have  indeed  the 
 Word,  and  Utter  it  fufficiently  -,  but  not  having 
 
 0  Mark  ix.  been  °  Seafood  with  the  Heavenly  Salt^   do  even 
 f°- .    Difcourfe  at  large  about  the  Royal  Table,   with- 
 
 C°  °6.  1V  ollt  cvcr  Tailing  or  Enjoying  it.  But  there  is 
 withal  Another  that  has  a  Sight  of  the  King,  and 
 having  had  the  Royal  Treafures  Opened  to  him, 
 has  gone  in,  and  Inherited  what  he  faw,  both 
 Eating  and  Drinking  of  the  coflly  Dainties 
 there. 
 
 As  a  Mother  that  has  one  only  Son,  exqui- 
 fitely  Beautiful,  Wife,  and  Adorn'd  with  all 
 manner  of  good  things,  on  whom  fhe  places  all 
 her  Hopes  >  and  it  happens  that  {he  Buries  him 
 after  all,  the  Confequencc  of  that  Misfortune  is  a 
 
 p  Matt.  ii.  Continual  Trouble,  and  p  Grief  which  admits  of 
 l8*  no  Confolation.  So  too  ought  the  Mind,  the 
 Soul  being  Dead  as  it  were  to  God,  to  take  up 
 a  Wailing  with  Tears,  to  be  under  continual 
 Affliction,  to  have  a  Broken  Heart,  to  Live  in 
 Fear  and  Concern,  and  to  have  at  all  times  an 
 Hunger  and  Third  after  that  which  k  Good. 
 Such  a  one  as  this  do  the  Divine  Grace  and  Hope 
 take  into  their  Protection  -,  fo  that  fuch  an  one 
 Grieves  no  longer,  but  Rejoices  as  one  that  hath 
 found  a  Treafure,  and  yet  he  Trembles  too  for 
 fear  of  Loiing  it.  For  Thieves  break  in  upon 
 him. 
 
 As  a  Man  that  has  fallen  into  feveral  Snares 
 and  Dangers  from  Robbers,  and  with  much  ado 
 made  a  mift  to  get  away,  and  fhould  meet  with 
 a  Great  Hoard  and  much  Sub  fiance,  and  then 
 have  no  more  Dread  upon  him  by  reafon  of 
 Wealth  thus  Abounding :  So  is  it  with  Spiritual 
 Perfons,  that  have  pafTed  thro'  many  Temptations 
 
 and 
 
of  Mac arius  the  Egyptian.       161 
 
 and  Frightful  Places  -y  after  they  have  once  been 
 Fill'd  with  Grace,  and  been  made  to  Abound  in 
 Good  things,  they  are  no  longer  under  any  Ap- 
 prehenfion  from  thofe  that  might  be  inclin'd  to 
 Rob  them,  by  reafon  that  their  Wealth  is  now 
 Confiderable.  But  a  Fear  they  Hill  have  upon 
 them,  not  indeed  that  of  Novices,  that  live  in  a 
 Conftant  Dread  of  Wicked  Spirits  >  but  a  Fear 
 however  and  Concern  how  they  may  Bcft  Em- 
 ploy the  Spiritual  Gifts  they  are  Intruftcd  with. 
 But  then,  fuch  a  one  as  this  looks  upon  himfelf 
 to  be  Defpicable  beyond  all  Sinners.  This  Re- 
 flection is  as  deeply  Rooted  in  him,  as  if  it  were 
 Bred  in  his  very  Nature.  The  more  he  Advan- 
 ces in  the  Knowledge  of  God,  fo  much  ftill  the 
 Lefs  is  he  in  his  Own  eyes.  And  tho'  he  learns 
 never  fo  Much,  he  is  frill  as  one  that  knows  No- 
 thing. But  thefe  things  are  wrought  in  the  Soul 
 by  the  Miniftration  of  Grace,  as  the  genuine  Re- 
 mit of  Nature.  The  Cafe  is  not  unlike  that  or. 
 an  Infant  in  the  Arms  of  a  Young  Man  -,  the 
 Bearer  carries  it  about  whitherfoever  he  plcafes  : 
 So  does  Grace  alfo,  difpenfing  its  Influence  Deep, 
 cany  the  Mind  about,  and  Bear  it  upwards  into 
 the  very  Heavens,  to  the  Perfect  World,  and 
 Eternal  Reft. 
 
 And  even  in  this  very  Grace  are  there  Degrees 
 and  Diitinctions  of  Honour.  For  one  is  a  Cap- 
 tain General,  that  has  Free  Accefs  to  the  Prince 
 at  pleafure  j  and  another  is  only  a  General  Of- 
 ficer. 
 
 As  an  Houfe  that  is  filled  with  Smoak,  Dif- 
 charges  it  into  the  Open  Air  :  lb  in  the  very 
 Soul  does  Sin,  when  come  to  its  full  Maturity, 
 Difcharge  it  felf  outwardlv,  and  Produce  its 
 Fruits. 
 
 As    thofe  that   have   Received  Commillions> 
 
 whether    of   Lieutennncv,    or   the  Exc^qiier 
 
 S  3  Roya\ 
 
z6z  The  Spiritual  Homilies 
 
 Royal,  are  all  the  time  in  a  perfect  Concern  left 
 they  mou'd  offend   the  Prince  :    So  they  alfo, 
 who  are  Intrufted  with  the  Work  of  the  Spirit 
 are  in  continual  Care,  and  even  in  the  midft  of 
 Reft,  are  yet  as  if  they  had   never  known  any. 
 For  the  Kingdom  of  Darknefs  which  had  come 
 in  upon  the  City,   that  is  to  fay,  the  Soul,  and 
 thofe  Foreign  Troops  that  were  in  Pofleflion  of 
 its  Failures,  are  Repuls'd  again.     For  Chrift^  the 
 King,  fends  to  Avenge  the  City,  and  Binds  the 
 Uiurping  Tyrants  in  Chains,  and  Quarters  the 
 Heavenly  Militia ,   and  his  Regiment  of  Holy 
 Spirits   there,  as  in  their  proper  Country.  And 
 for    the    future    does    the    Sun    mine    in  the 
 Heart,  and  his  Rays  enter  into  all  the  Members, 
 fo   that  for  ever  after  There  does  a  Profound 
 Peace  Reign. 
 
 But  then  does  the  Conflict,  the  Struggle,  and 
 
 the  Trial  of  Man,  and  his  Good  Will  towards 
 
 God  appear,   when  in  the  Moment  that  Grace 
 
 is   withdrawn,    he  fhews  himfelf  a  Man,   and 
 
 a  i  Chron.  a  CY-ies  t0  q0£     gut  yoUj   wnen  you   hear  that 
 
 v-"'.r  there  are  b  Rivers  of  Dragons ,    and  c  Mouths  of 
 
 '        '  Lions ,   and  d  Dark  Powers  under  Heaven,   and 
 
 c  Pf.  xxii.  e  Fire  that  Burns  and  Roars  in  your  Members, 
 
 i?>2.i-  fuch  as  is  not  to  be  match'd  upon  Earth  >  don't 
 
 4  EPhef-    know  all  this  while  that  unlets  you  have  Re- 
 
 epf 11' l  ceiv'd  the  Earned:  of   the  Holy  Spirit,  Thefe 
 
 sxi*i.  14,  Sieze   upon  your  Soul,   as  it  goes  out  of  the 
 
 */•     Body,   not  Suffering  thee  to  go  up  into    the 
 
 Heavens. 
 
 And  in  like  manner  when  you  hear  of  the 
 great  Worth  of  the  Soul,  of  how  high  a  Price 
 an  Intellectual  Subftance  is,  neither  do  you  Ap- 
 prehend that  God  fpoke  not  of  the  Angels,  but 
 rGen.U6.of  the  Humane  Nature,  in  thofe  Words,  f  Let 
 us  make  Man  after  our  own  Image  and  Likenefs  -> 
 As  alio  that  Heaven  and  Earth  pais  indeed  away, 
 
 but 
 
o/Macakivs  the  Egyptian.       263 
 
 but  that  Thou  art  Call'd  to  Immortality :  To  be 
 the  8  Son,    to  be  the  h  Brother,   and   to  be  the1  John  i. 
 vei-y  Spoufe  of  the  Kino;.      For   in  things  that,.    I2- ... 
 do  appear,  All  that  belongs  to  the  Bridegroom,      l6 
 becomes  the  Bride's,  and  All  things  that  are  thehKeb.  ii. 
 Lord's,  be  they  what  they  will,  Them  does  he      n. 
 Intruft  thee  with.     For  He  came  on  this  Em-Matth,xl1- 
 bruTy  of  thine  on  purpofe  to  Recal  thee.     But     *°' 
 Thou  neither  Knoweft,  nor  art  Senfible  of  thy 
 Noble  Extraction.     So  juftly  does   the  Infpir'd 
 Penman  Bewail  thy  Fall,  when  he  pronounces, 
 that  '  Man  being  in  Honour  under  flood  it  not,  is !  Pf.  xlix. 
 compared  to  the  Be  aft  s  that  are  without  under  ft  and-      20* 
 ing,  and  made  like  to  them.     Glory  be  to  the  T ci- 
 ther, and  to  the  Son,   and  to  the  Holy  Ghoft,  for 
 evermore !    Amen. 
 
 Homily  XVIL 
 
 Concerning  the  Spiritual  Unffiion  and  Glory 
 of  Chrifiians.  And  that  without  Chrift 
 it  is  Impojjible  to  be  Saved,  or  to  be  made 
 'Partaker  of  Eternal  Life. 
 
 HE  perfect  Chriftians,  who  have  been 
 thought  worthy  to  arrive  at  the  Degrees 
 of  Perfection,  and  to  become  the  near- 
 eft:  to  the  King  ->    thefe  are  at  all  times 
 Devoted  to  the  Crofs  of  Chrift.     For  as  in  the 
 Days  of  the  Prophets   the  Unclion  was  more 
 Precious   than  all  things  elfe  put   together,    for 
 
 The  Manufcript  Copy  for  'J Act,  which  is  in  all  die  print- 
 ed ones,  reads  a  Aw. 
 
 S  4  I  they 
 
264  The  Spiritual  Homilies 
 
 they  were  Anointed  to  be  Kings  and  Prophets: 
 So  now  the  Spiritual  Perfons  that  are  Anointed 
 
 *  1  John  ii.  with  the  a  Heavenly  Unction,  become  *  Chrifts 
 
 b  p^7*  b  themfelves  fo  as  to  commence  the  c  Kings  and 
 if,lxx.  Prophets  of  the  Heavenly  My fteries.     Thefe  are 
 
 cRev.i.  6.  both  Sons,  and  Lords,  and  Gods  Bound,  in  Cap- 
 
 .Wifd.  vii.tivity,  Drown'd,  Crucified  and  Devoted.  For 
 .*7»  if  the  Anointing  Oil  that  came  from  an  out- 
 -  ward  Plant,  and  Wood  that  isVifible,  had  fo  much 
 Vertue  that  the  Perfons  Anointed  with  it,  were 
 Dignified  beyond  all  Contradiction  (for  it  was 
 a  Settled  Rule  that  they  were  conftituted  Kings 
 thereby  j)  which  too  when  David  had  been  A- 
 
 d  1  Sam.  nointed  with,  he  prefently  d  Fell  into  a  Succeffion 
 xvi.  13.  of  Perfecutions  and  Afflictions,  and  Seven  Years 
 
 aSam-n4-  after  was  made  King:  How  much  more  do  they, 
 as  many  as  are  Anointed  in  the  Mind  and  Inward 
 man  with   the  Sanctifying  and  Chearing  Oil  of 
 
 f?i.xlv.j.(  GladnefS)  the  Heavenly  and  Spiritual  Oil,  Re- 
 ceive the  Sign  of  that  Incorruptible  Kingdom, 
 and  Everlafting  Power,  the  Earned  of  the  Spi- 
 rit, the  very  Spirit  of  Holinefs  and  Comfort  ?  It 
 is  "t  calVd  the  Comforter,  by  reafon  of  that  Com- 
 fort and  Chearing  Support  it  Beftows  upon  them 
 
 that  are  in  Afflictions.     Thefe  being  Anointed 
 «Prov.  m.from  the  g  Tree  of  Life5  yej.us  chri^  frQm  the 
 
 Rev. ii.7.  Heavenly  &  Plant  are  thought  worthy  to  come 
 — xxii.  2.  to  the  Degrees  of  Perfection  -y  thofe  I  mean  of 
 hIf.liii.  2.  the  Kingdom,  and  the  Adoption,  being  Admit- 
 Joh.xv.i.tC(i  in  #  reaiity  to  tne  Secret  Councils  of  the 
 Heavenly  King,  and  having  free  Accefs  to  the 
 Almighty,  Entring  into  his  very  Palace,  where 
 
 *  The  printed  Copies  read  indeed  xgj?/*vo?,  but  the  Ma- 
 nufcript #f<sV 
 
 f  The  printed  Copies  agree  all  here  in  Reading  «««  J 
 *&%t*Ajj7fl»  t$  ii.  &c.  But  the  Manufcript  which  I  prefer, 
 Thus,  U2.  'Akuh  J  55^«xA«7oy  hct  TV  3^.*«*A«v,  &c. 
 
 *  The  Manufcript  read  0  7«$. 
 
 are 
 
a/Macarius  the  Egyptian.       165 
 
 arc  Angels,  and  the  i  Spirits  of  the  HolyPerfons,'Heb-xii. 
 tho'  at  the  fame  time  they  live  in  this  prefent      2>- 
 World.     For  tho'  they  have  not  actually  received 
 the  Inheritance  Prepared  for  them  in  that  World, 
 they  are  as  Secure  however  from  that  k  Earncft k  Ephe£  i. 
 of  the  Spirit  which  they  have  Received  at  pre-   ll>  H- 
 fent,    as  if  they  were  already  Crown'd,  and  in 
 Poffefiion  of  the  Kingdom.     Nor  does  it  Seem 
 a  Strange  thing  to  them  that  they  mall l  Reign' Rom. v. 
 together  with    Chrift,    thro'    the  Overflowing      I7~ 
 #  Prefence  of  the  Spirit.  For  what  reafon?  Even      m*"" 
 becaufe  when  in  the  Flefh  they  had  a  complete  Rcrxx.6. 
 m  Reliih  of   its  S weetnefs ,    and  that   effectual m  Pf.  xix.  * 
 n  Working  of  his  Power.  i°. 
 
 For  as  a  Friend  of  the  King's,  that  fpends  hisf^V?3, 
 Time  in  the  Palace,  Acquaints  himfelf  with  the    i£  \\ 
 Secrets  of  his  Court,  and  is  us'd  to  fee  the  Pur- 
 ple j  and  in  time  it  fo  fills  out  that  he  himfelf  is 
 a  King,  and  is  Crown'd  accordingly :  He  neither 
 thinks  it  Strange,  nor  is  Surpriz'd,  becaufe  for  a 
 long  time  has  he  been  Exercis'd  in  the  Methods 
 of  the  Palace.     For  it  is  never  ufual  for  any  one 
 that  has  °  to  do  with  Cattle^  Perfons  of  no  ac-0£cclcf"- 
 count,  and  utter  Strangers  to  the  Proceedings  of xxxvm* 
 the  Place,  to  Go  in  and  Controul  as  Sovereign:  2j"'  33* 
 No.     That  is  for  Perfons  of  Long  Experience, 
 that  have  been  even  Train'd  up  to  it.     So  Chri- 
 tians  that  are  to  Reign  in  the  World  to  come, 
 do  by  no  means  think  it  Strange,  as  having  be- 
 forehand been  acquainted  with  the  Myflcries  of 
 Grace.     For  fince  Man  Tranfgrefs'd  the  Com- 
 mandment, the  Devil  has  Cover'd  the  whole  Soul 
 with  a  p  Dark  Veil.     Upon  this  cometh  Grace/  2C0r.1V. 
 and  the  H  Veil  is  thrown  off  again  5  lb  that  forq    t' 
 the  future  the  Soul  becoming  Pure,  and  Regain- Hl  If'nu 
 
 *  The  printed  Copies  read  •srxojr.ri*..  but  the  Manufcript 
 which  I  follow,  WX*itTix. 
 
 ing 
 
2  66  The  Spiritual  Homilies 
 
 ing  its  proper  Nature,  a  Creature  Free  from  Blame 
 or  Spot,  for  ever  after  Beholds  with  a  Clear  Sight 
 the  Glory  of  the  True  Light,  and  the  True  Sun 
 of  Righteoufnefs  flafhing  with  his  bright  Beams 
 upon  the  Heart  it  felf. 
 
 For  as  in  the  Clofe  of  the  Heaven  that  is  done 
 
 I  Rev.  xx.  r  away9  the  Righteous  for  ever  after  Live  in  the 
 IX-      Kingdom,  and  Light^  and  Glory,  Beholding  no- 
 thing elfe  but  after  what  manner  Chrift  in  Glo- 
 ry is  evermore  at  the  Right  Hand  of  the  Fa- 
 
 fiThef.iv.tner*  So  thefe  alfo  that  are  f  Snatch'd  away  from 
 17.      the  prefent  World  into  that  other,    and  Capti- 
 vated  by  it,   Behold   all  the  Beauties  and  the 
 Wonders  which  are  wrought  there.  For  we  that 
 
 1  Phil.  iii.  are  upon  Earth,  have  t  our  Indenization  in  He  a- 
 20.  ven$  all  our  Tranfac~Hons,  and  our  whole  Civil 
 Conduct  is  in  that  World  as  to  our  mind,  and 
 the  inner  Man.  For  as  the  outward  Eye,  when 
 Clear,  Ever  perfectly  Beholds  the  Sun :  So  alfo 
 the  Mind  that  is  perfectly  Cleans'd,  ever  Beholds 
 the  Glory  of  the  Light  of  Chrift,  and  is  Pre- 
 fent with  the  Lord  Night  and  Day  juft  as  the 
 Body  of  our  Lord,  being  Join'd  to  the  Godhead, 
 is  Ever  Prefent  with  the  Holy  Ghoft.  But  Thefe 
 are  Heights  Men  don't  Attain  immediately  to, 
 nor  even  without  Labour  and  Affliction,  and 
 much  Conflict.    For  fome  there  are,  with  whom 
 
 J  1  Pet.  iv.  Grace  is  Prefent  Exerting  its  Influence,  and  u  Reft- 
 
 *4-      ing  upon  them.     But  then  Evil  alfo  is  inwardly 
 
 as  Prefent  >   and   two  Contending  *  Sprits  of 
 
 Light 
 
 *  All  the  printed  Copies  of  the  Homilies,  as  well  as  the 
 1  roitclm-  Manufcnpr>  read  -z>o  ■trjdjfifcj«.  But  this  a  Judicious  f  Perfon 
 us  Monu-  kas  °kferv'c;,  to  be  a  Faulty  Reading.  The  True  Reading  he 
 rnenta  Ec-ta^es  to  ^e  ^"^V4*?**  which,  feems  to  me  to  Suit  perfe&ly 
 cleiix  ^)0t'1  Wlt^  our  Author's  Sentiments,  and  the  Running  Senfe 
 Cixcx  T  °^  t^'s  homily.  The  Foundation  of  this  Criticifm  is  a  Paral- 
 '  "j'g  "lelPaflage  in  the  Opufc.  of  Macarius>  <zSe*  v-^a<r:a$  ra  N»a$. 
 »•**"   '  §.  13.  which  in  the  firit  Publication,  by  ?cflimis>  is  the  VIth. 
 
 But 
 
of  Mac arius  the  Egyptian.       267 
 
 Light  and  Darknefs  w  Operate  Both  upon  thewRom- 
 Heart.  vlhI^- 
 
 But  you  will  certainly  Afk  mc,  What  Concord 
 hath  Light  'with  Darknefs  ?  For  where  can  the  Di- 
 vine Light  be  Darknefs  *  or  Diforder'd  ?  And  how 
 can  That  be  Polluted,  which  is  Free  from  all 
 Pollution,  and  Exactly  Pure  ?  For  it  is  written, 
 And  the  Light  x  Jhineth  in  the  Darknefs^  and  thex]olu  If 
 Darknefs  Comprehended  it  not. 
 
 We  ought  not  therefore  to  underftand  thefe 
 matters  after  one  manner  only,  and  in  the  fame 
 refpects.  For  fome  Confide  in  the  Grace  of  God 
 to  that  Degree,  that  they  become  Stronger  than 
 the  Sin  that  is  Prefent  with  them,  and  are  con- 
 fcious  to  themfelves  of  Prayer  and  Great  De- 
 light in  God.  At  another  time  are  they  Exer- 
 cised with  wicked  Thoughts,  and  Trepann'd  by 
 Sin  -,  and  yet  not  without  the  Grace  of  God 
 neither.  But  theUnfteady  and  Unfkilful,  when- 
 ever Grace  Operates,  tho'  but  in  part,  Imagine 
 prefently  they  have  no  more  Sin.  Whereas  they 
 that  have  Discretion  and  are  Prudent,  never  have 
 the  Confidence  to  Deny  that  we  who  even  have 
 the  Grace  of  God,  are  Molefled  with  Obfcene 
 and  Filthy  thoughts.  For  we  have  often  had 
 instances  of  Some  among  the  Brethren,  that  have 
 Experienced  fuch  a  Degree  of  Joy  and  Grace,  as 
 to  Affirm  that  for  Five  or  Six  Years  running, 
 Concupifcence  had  wither' d  quite  away  5  and  yet 
 after  all,  when  they  thought  themfelves  Freed 
 entirely  from  it,  the  Corruption  that  Lurk'd 
 within,  was  Stirr'd  r  up  anew,  and  they  werey  Rom# 
 even  Burnt  up  with  Concupifcence,  fo  as  to  be  vii.  o. 
 Afbonifh'd  themfelves,  and  to  cry  out,  From  what 
 
 But   in  the  Second  Edition,  by  Dr.  Pritius,  is  the  Vth.     The 
 Words  are  thefe,  viz.    Aaa«  d  e  £vo    •x\&j;.ci\x  Wre  t£  <£>#- 
 
 f  The  Manufcript  for  ^  reads  jf, 
 
 Quarter 
 
z6%  The  Spiritual  Homilies 
 
 Quarter  cou'd  fuch  a  Recruit  of  Sin  make  Head 
 againft  us? 
 
 Let  No  Man  then  that  is  but  in  his  right 
 mind  venture  to  fay,  fince  Grace  is  Prefent 
 with  me,  I  am  altogether  Free  from  Sin  -y  Two 
 *Rom.vii.diftin6fc  Perfons  are  then  Trying  t  their  Strength 
 23-  upon  his  Mind.  For  they  that  have  had  No  Ex- 
 perience ;  let  Grace  make  but  a  little  Effort  up- 
 on them,  their  Thoughts  prefently  are,  that  they 
 have  Gain'd  the  Victory,  and  are  Complete  Chri- 
 tians.  But  for  my  own  part,  I  affirm  the  Mat- 
 ter to  be  Thus,  viz.  As  when  the  Sun  Suppofe 
 in  the  Heaven,  Shines  out  into  the  Clear  Air, 
 and  Clouds  furround  him  and  Cover  him  over, 
 and  Thicken  the  Air,  he  is  himfelf  no  way  Pre- 
 judic'd,  neither  as  to  his  Light,  nor  his  proper 
 Subftance,  as  being  within  it  all.  Thus  it  is  with 
 thofe  that  are  not  perfectly  Cleans'd.  The  Grace 
 of  God  they  have  -,  Sin  however  having  fair,  hold 
 of  them  in  the  Depth,  they  have  their  Natural 
 Emotions,  and  their  very  Thoughts  firmly  Bent 
 upon  God,  *  tho'  not  entirely  given  up  to  that 
 which  is  Good.  So  again  on  the  other  hand, 
 they  that  in   the  Depth  are  PoiTefs'd   by  the 
 
 ■  Rom.vii.  Good  Part,  I  mean  by  Grace,  are  yet  the  a  Ser- 
 
 23'      vants  and  even  Tools  to  Evil  Thoughts,  and  the 
 of  Sin. 
 
 There  is  need  therefore  of  Great  Difcernment, 
 
 that  a  Perfon  may  by  Experience  Know  that 
 
 things  are  Really  Thus.     I  tell  you  moreover 
 
 that  Even  the  Apoftles  who  had  the  Comforter 
 
 biCor.ix.were    not  altogether   b  without  Apprehenfion. 
 
 27*      For  with  that  Joy  and  Gladnefs  had   they  alfo 
 
 ■  Philip,  ii.  a  Fear  and  c  Trembling,  proceeding  from  Grace 
 12, 13.   it  felf,  and  not  from  Corrupt  Nature.     But  that 
 
 very  Grace  was  their  Security,  that  they  might 
 not  Turn  afide  ever  fo  little. 
 
 •  The  printed  Copies  read  £,  but  the  Manufcript  «*«>«*. 
 
 For 
 
a/Macarius  the  Egyptian.       169 
 
 For  as  when  any  one  has  Flung  a  Bit  of  a 
 Stone  againft  a  Wall,  he  has  no  way  Hurt  or 
 Mov'd  the  Wall  5  or  as  a  Dart  that  is  Shot  a- 
 gainft  a  Pcrfon  that  wears  a  *  Brealt-platc,  does 
 no  manner  of  Harm  to  either  the  Iron  or  the 
 Body,  for  it  meets  with  Refi  fiance,  and  it  Re- 
 coils back :  In  like  manner  whatever  Approaches 
 any  one  Part  of  Sin  has  made  to  the  Apoftles, 
 it  never  Hurt  them,  becaufe  they  were  cloath'd 
 with  the  Complete  d  Power  of  Chrift.  And d  EpMvi. 
 thefe  being  themielves  Perfect,  had  the  Full  Li-  I+»  l6' 
 berty  to  work  Righteoufnefs. 
 
 Since  then  fome  will  have  it,  that  after  Grace, 
 the  Soul  is  entirely  Freed  from  all  Concern,  God 
 let  me  tell  you  even  in  the  Perfect  Requires  the 
 Will  of  the  Soul  for  the  Service  of  the  Spirit, 
 that  they  may  Harmonize  together.  For  faith 
 the  Apoftle,  Quench  e  not  the  Spirit.  SomeeiThdT. 
 therefore  among  them  were  not  willing  to  be  v'  l9- 
 Burthenfome  to  others,  and  others  again  walk'd 
 by  themielves.  Others  yet  took  of  them  that 
 live  in  the  World  and  Diftributed  it  among 
 the  Poor.  This  certainly  is  Preferable.  For 
 fome  that  have  Grace  look  only  to  themfelves  : 
 But  others  are  Induftrious  to  Benefit  even  o- 
 ther  Souls  befides.  Thefe  far  Excel  Thofe.  O- 
 thers  again  that  have  Grace,  for  the  Name  of 
 God  give  up  their  Bodies  to  Injuries  and  Suf- 
 ferings. Thefe  again  are  Above  the  other,  that 
 do  not.  Some  that  have  Compafs'd  Vertue  are 
 inclin'd  to  Boaft  and  receive  Honours  from  Men, 
 giving  out  that  they  are  Chriitians,  and  Partake 
 of  the  Spirit.  But  then  others  do  all  they  can 
 to  Conceal  themfelves,  fo  as  even  not  to  meet 
 9 
 
 *  All  the  printed  Copies  and  the  Manufcript  it  felf  read 
 xbiZc.vov  in  the  running  Text.  But  in  the  Margin  of  the  Ma- 
 nufcript are  we  directed  to  read  ^d^r.tc. 
 
 with 
 
tjo  The  Spiritual  Homilies 
 
 with  any  Man.  Thefe  are  far  *  before  the 
 other. 
 
 You  fee  that  even  in  Perfection  it  felf  the 
 Good  Will  towards  God  that  proceeds  from 
 the  Natural  Will  is  Preferable  and  Abounds 
 more. 
 
 As  if  a  Perfon  clad  like  a  Beggar,  fhou'd  in  a 
 Vifion  Behold  himfelf  Rich,  but  upon  Waking 
 Find  himfelf  Poor  again  and  Naked :  So  too  they 
 that  make  a  Spiritual  Difcourfe  feem  to  Deliver  it 
 Roundly  enough  -,  but  not  having  the  thing  it  felf, 
 which  is  the  Subject  of  thofe  Difcourfes,  Rivet- 
 ed in  their  Mind  with  a  fort  of  Talle  and  Pow- 
 er, and  full  Afliirancc  of  Faith,  they  Hand  mere- 
 ly in  the  Imagination  of  it. 
 
 Or  as  a  Woman  that  is  all  over  Clad  in  Silks, 
 and  Set  off  with  Jewels,  Proftitutes  her  felf  in 
 the  Public  Stews :  So  alfo  in  fuch  Men,  their 
 very  Heart  is  the  Infamous  Receptacle  of  Un- 
 clean Spirits ;  and  yet  they  are  Forward  to  Dif- 
 courfe of  Righteoufnefs,  without  ever  looking 
 into  the  Works  'of  it. 
 
 For  as  it  is  not  poffible  for  a  Fifh  to  Live 
 without  Water,  or  any  thing  to  Walk  without 
 Feet,  or  without  Eyes  to  See  the  Light,  or  to 
 Speak  without  a  Tongue,  or  to  Hear  at  all  with- 
 out Ears  :  So  without  the  Lord  Jems,  and  the 
 ftrong  Influence  of  his  Divine  Power,  neither 
 is  it  Poffible  to  Know  the  Myfteries,  and  the 
 Wifdom  of  God,  or  to  be  Rich  indeed  and  a 
 Chriftian.   For  thefe  are  f  "Truly  Wife,  and  War- 
 
 *  This  Smells  Rank  of  the  Cell,  and  wants  to  be  Quali- 
 fied. We  at  leaft  have  not  fo  Learn'd  Chrift.  See  the  In- 
 troduction, concerning  our  Author's  Aujlerity.  /».  A^« 
 
 f  The  Word  «A>ji>»s  is  indeed  neither  in  the  Morelius  Edi- 
 tion of  Etcus,  nor  in  the  Manufcript.  However  it  being  in 
 all  the  other  printed  Editions,  and  being  an  Advantage  to  the 
 Senfe,  I  thought  fit  to  Tranflate  it, 
 
 .  i  riors. 
 
a/Macarius  the  Egyptian.        271 
 
 riors,  and  Men  of  Fortitude,  and  the  Philofo- 
 phers  of  God,  that  are  Led  and  Govern'd  in 
 the  Inner  Man  by  the  Divine  Power.  For  the 
 Philofophers  of  the  Greeks  Learn  Words.  And 
 others  are  Rude  in  Speech,  but  yet  are  Highly 
 Tranfported  and  Rejoice  in  the  Grace  of  God, 
 being  Men  of  Piety. 
 
 Let  us  Confider  therefore  which  are  Prefera- 
 ble.    The  {  Kingdom  of  God,   faith  the  Apoftle/  iCor.iv.; 
 is  in  fVork  and  in  Power ',  and  not  in  JVord.     For      20» 
 anyone  to  lay,  that  this  Bread  is  made  of  Wheat, 
 is  eafy  enough.     But  he  ought  to  tell  us  more 
 particularly  how  it  is  Prepar'd  and  ^ak'd.  Where- 
 fore alfo  to  Difcourfe  about  the  Freedom  from 
 corrupt  Affe6tions  and  Perfection,  is  *  Eafy.   But 
 the  Experience  of  Coming  to  the  very  Work  of  Per- 
 fection, is  not  Common.     For  the  Gofpel  fpeaks 
 very  concifely,  s  Be  not  Angry.     Covet  not.     IfsMatth.v: 
 any  one  Smite  thee  on  thy  right  Cheek*  Turn  the  22>3°>4°« 
 other  alfo.     If  any  Man  will  Sue  thee  at  the  Law, 
 and  Take  away  thy  Coat,  Give  him  thy  Cloak  al- 
 fo.    But  the  Apoftle  that  comes  after  Explains 
 at  large,  how  the  Work  of  Purgation  ought  by 
 little  and  little  to  be  h  Conducted,  with  Patience11  Compare 
 and  Long-fuffering  -,  Feeding  us  firfl  like  '  Babes Rom*  v- 
 with  k  Milk,  then  bringing  us  on  to  Increafe,  CJ '/' 
 and  to  Perfection.    For  the  Gofpd  hath  faid  that  _  i4'. 9s 
 our  Cloathing  is  made  l  of  Wool.     But  the  A- Jam.  1.4. 
 pottle  has  given  a  minute  Explanation  how  it  is  ^pet.i.4,S. 
 Made  up.  ! l  Cior'iii- 
 
 kHeb.v. 
 
 *  In  all  the  printed  Copies  the  Senfe  is  Imperfect,  viz.  .To  *»         1 2. 
 >.x\rjTcu  zse<      ctTrccS-eixs    xj  t£Ahot))7<i{  oXlym   en.      Which    I  '  Matth. 
 think  alfo  bids  fair  for    Contradicting  our  Author's  Meaning    vii.   15. 
 in  this  very    Homily.     The    Manufcript  feems  to   Re&ify 
 
 All  Thus,      viz,     Toxv   Aa^jfe- cutset      ci7rct$Hct<;  dC'xohot'   sr«g$& 
 'j  sA^ev  «$  T»j»    x,ctlcc<rxevrtr  t?$    TfiA«<37>?7«?»   oXtyvi  Iff,    which 
 
 accordingly  I  follow. 
 
 They 
 
27*  The  Spiritual  Homilies 
 
 They  therefore  that  deliver  Spiritual  Truths 
 without  a  Tafte  of  what  they  fpeak,  are  much 
 like  one  that  in  the  Burning  Heat  Travels  in  fome 
 WildDefcrt  ;  and  being  veryThirfty  Delineates 
 in  his  Thoughts  a  Fountain  cafting  out  Water, 
 and  himfelf  Drinking  of  it,  when  all  the  while 
 his  Lips  and  Tongue  are  entirely  Parch'd  up 
 with  the  Thirft  that  has  Seiz'd  them.  Or  elfe 
 as  if  any  one  iTiou'd  Prove  that  Honey  is  Sweet, 
 but  having  never  Tailed  it,  Knows  not  the 
 Strength  of  that  Sweetnefs.  Juft  fo  are  they 
 that  Difcourfe  about  Perfection  and  Spiritual 
 Gladnefs,  or  Freedom  from  Corrupt  Affections, 
 without  having  the  Influence  and  Aflurance 
 which  Faith  gives  of  them.  The  things  them- 
 felves  are  not  all  of  them  juft  as  they  deTcribe. 
 
 For  when  once  fuch  a  one  fhall  be  thought 
 worthy  to  be  found  in  the  Work,  tho'  but  Im- 
 perfectly, he  difcovers  as  much  of  himfelf,  Tru* 
 ly,  fays  he  very  frankly,  /  have  not  Found  it  to 
 be  as  I  fuppos'd.  For  I  Talked  one  way^  and  the 
 Spirit  Works  quite  and  clean  another. 
 
 For  Chriftianity  is  Nothing  Lefs  in  Short  than 
 
 'Johniv.  Meat  and  Drink.  And  the  \  more  anyone  Eateth 
 .  34-      of  it,   the  more  a  great  deal  is  the  Mind  En- 
 
 ^P£3xix!'gag'd  by  its  m  Sweetnefs,  fo  as  not  to  Contain  it 
 i  o.   *  felf,  or  be  Satisfied,  and  without  beng  Fill'd  n  Afk- 
 
 cxix.  103.  ing  flill  for  more,  and  Eating  on. 
 
 n  Ecclef.  as  one  tjiat  js  Xhirfty  fuppofe,  and  there  is 
 given  him  fomething  to  Drink  that  is  Sweet,  af- 
 ter he  has  once  begun  to  Tafte  it,  the  Clofer 
 does  he  keep  to  his  Liquor,  as  being  a  great  deal 
 more  Inflam'd  :  Nay,  and  as  Endlefs  almoft  it  is 
 to  Tafte  of  the  Spirit,  fo  as  to  give  fufficient 
 Grounds  for  the  Comparifon.  And  thefe  are 
 not  mere  Words  neither.  For  this  is  the  Opera- 
 tion of  the  Spirit  miniftring  to  the  Mind  in  a 
 Hidden  way. 
 
 But 
 
 XXIV.  21 
 
a/Macarius  the  Egyptian.      273 
 
 But  fome  are  of  Opinion,  that  becaufe  they  AI> 
 ftain  from  Women,  and  from  all  things  Vifible, 
 they  are  Saints  immediately.     But  really  it  is  not 
 fo.     For  Sin  is  ftill  in  the  Mind,  it  Lives  and  is 
 Exalted  in  the  Heart.     But  This  is   the  Saint, 
 who  has  undergone  his  °  Purgation,  and  is  Sane-  °  Matth. 
 titled  in  the  Inner  Man.    For  wherefoever  Truth  ^^ 
 Abides,  there  docs  Error  Fight,  Endeavouring  to       1% 
 Hide  and  Darken  it.     When  the  Jews  were  in 
 PolTellion  of  the  Priefthood,  thofe  of  that  Na- 
 tion were  Perfecuted  p  and  Afflicted,    becaufe p  Heb.  xi. 
 they  Perflfted  in  the  Truth,  as  Eleazar  and  the      37- 
 Maccabees.     But    now  becaufe  *hat  ever   fince 
 the  Crofs  of  Chrift,    and  the  Rending  of  the 
 Veil  the  Spirit   is   Departed  from   them ;   the 
 Truth  hath  been  i  Reveal'd  Here,  and  Operates q  i  Cor.W. 
 among  us.     Wherefore  again  of  this  very  Na-      6- 
 tion  alfo,   do    People   fuffer  Perfecution  now.  ^  m* 
 Thofe  of  that   former  Nation  were  Perfecuted  Rom.'ix. 
 and  Affliclred,  that  the  Lovers  of  the  Truth  might      26". 
 be  Martyrs  for  it.    For  how  mall  Truth  be  made  p™verbs 
 to  Appear,  unlefs  it  meet  with  Adverfarics  that  j^111'2?-* 
 are  given  to  Lies,  and  run  Counter  to  the  r  Truth  ?      ,', m 
 There  are  alfo  fome  among  the  Brethren  that  en- r  1  Cor.xi 
 dure  Sufferings   and  Afflictions  :   But  yet  have      19- 
 Need  f  of  Great  Circumfpection,  left  they  Fall/ 1  Cor. 
 for  one  of  the  Brethren  being  once  in  Prayer    xiii-  3* 
 with  another,  was  Captivated  by  a  Divine  Pow- 
 er, and  being  Snatch'd  away,   law  t  Jerufalem^^^    - 
 the  City  Above,  with  its  Bright  Forms,  and  Im-  22,  a?,' 
 menfe  Light.     And  he  heard  a  Voice  pronounc- 
 ing, This  is  the  Place  of  Reft  to  the  Righteous. 
 And  a  little  after,  being  Blown  up,  and  fancy- 
 ing the  Virion  he  had  feen  Related  to  himfelf,  he 
 fell  afterwards  into  the  moft  Retir'd  Depths  of 
 Sin,  and  into  Endlefs  Mifchiefs. 
 
 If  therefore  a  Perfon  inwardly  Abftrac~tcd,  and 
 far  Advanc'd  Fell :  How  can  a  common  Perfon 
 
 T  fay, 
 
274         ffl?  Spiritual  Homilies 
 
 fay,  bccaufe  I  Fail  and  Turn  *  Pilgrim,  and  give 
 \  i  Cor.  away  all  v  my  Goods,  I  am  certainly  Holy.  For 
 xHi.3.  the  bare  Refraining  from  what  is  Evil,  This  is 
 not  Perfection.  But  if  thou  hail  once  Entred 
 into  thy  Darkened  Mind,-  and  haft  KilPd  the  Ser- 
 pent that  is  Lower  than  thy  Mind,  and  Deeper 
 than  thy  Thoughts  -,  in  the  very  Secret  Clo- 
 fets  and  Repofitones  of  thy  Soul,  actually  Brood- 
 ing There,  and  Deftroying  thee  5  (for  the  Heart 
 is  a  Bottomlefs  Deep  : )  If 5  I  fay,  thou  haft  Kill'd 
 him,  and  Call:  out  All  Uncleannefs  that  was  in 
 Thee  :  Then  f  indeed  the  Cafe  is  Mter*d.  For 
 All,  both  Philofophers,  and  the  Law,  and  the 
 Apoftles,  and  the  Coming  of  our  Saviour,  *  In- 
 culcate All  the  Great  Article  of  Purity.  For  all 
 Men,  whether  Je-ivs^  or  Greeks^  have  a  Love  for 
 Purity,  tho"  -f  they  can't  attain  to  it. 
 
 We  ought  therefore  to  Search   it  out,  how 
 and  by  what  means  this  Purity  of  the  Heart  may- 
 be Compafs'd.     Truly,  no  other  way  at  all,  but 
 ■Tit,  ii     thro'  Him  who  was  u  Calcified  for  us.     For  He 
 H-  .    is  the  «  Way,  the  Life,  the  Truth,  the  x  Door, 
 "Juh.xiv.the  y  Pearl,   the  Living,    2  and  the  Heavenly 
 x  j^'^  9  Bread.    Neither  i.c  it 3  poilible  for  any  one,  with- 
 r  Matth.    out  that  Truth,  to  Know  the  Truth,  or  to  be 
 -xiii.46.   Saved. 
 
 zjoh.  vi.       ^s  t{ierefore  wjph  Rcfpect   to  the  Outward 
 
 a  ,  co^  ^  Man,  and  all  things  Vifible,  thou  haft  Renounc'd 
 
 11,  1 4.  them  every  one,  and  Diftributed  away  thy  whole 
 
 Matth.  xi. 
 
 27.  *  The  printed  Copies,  and  the  Manufcript  in  the  running 
 
 xviii.  11.    Text,  read  f  W&m.     But  the  Margin  \mC\&  m. 
 4  f  Thefe  Words  are  inferted    to  Fill  up  the  Senfe. 
 
 *  Were  the  Original  Word  t«,8»J  then  it  wou'd  anfwer 
 to  labor ant>  as  all  theVerfions  render  it.  But  iince  the  Manufcript 
 reads  to  i».:  as  well  as  the  printed  Editions,  but  inferts  with- 
 al xiy,.  before  it,  I  chofe  to  Render  it  accordingly. 
 
 t  In  the  printed  Copies  it  is  *,  but  the  Manufcript  reads 
 
 «    K,. 
 
 S  ubftance  3 
 
0/Macarius  the  Egyptian.        17 J 
 
 Subitance  ;  To  alfo  with  Reference  to  worldly 
 b  Wifdom,  if  thou  hail  c  Knowledge  -and  Elo- b  i  Cor.iii 
 quence,  thou  oughteft  to  d  Reject  them  All  arid  l8- 
 Eiteem  them  as  Nothing,that  thus  thoumay'itbc:^2^ 
 Edify'd  by  theFooliihneis  of  Preaching:  Which  ,9'  20> 
 Preaching  is  the  True  e  Wifdom^  having  tKJt'Phil.  m 
 the  Pomp  of  Words,  but  the  Power  that  Ope-  c  7»  8-  . 
 rates  thro'  the  Holy  Crofs.  Glory  be  to  the  Tri- 
 nity United  in  the  lame  Subitance !  Amen. 
 
 24,    2J. 
 
 Homily    XVIII. 
 
 Concerning  the  Treafure  of  Chriftiansy  that 
 isy  Chrifi  and  the  Holy  Spirit,  varioufly 
 Exercifing  them  towards  their  Coming  to 
 'Perfection. 
 
 p|||jR>F  any  one  in  this  World  is  very  Rich, 
 PPnil  an<^  F0^^  °f  an  Hid  Treafure,  with 
 §|^§J|  tnat  Treafure,  and  with  what  Wealth 
 he  has,  he  Purchafes  all  things  what- 
 ever he  has  a  mind  to.  And  whatfoever  *  Extra- 
 ordinary Poffeflions  he  is  deflrous  of  in  this  World, 
 Them  does  he  Compafs  with  Eafe,  Depending 
 on  his  Treafure  :  Becaufe,  with  the  Help  of 
 That,  he  readily  Procures  All  PofTefrlons  that 
 Suit  his  Inclinations.  So  alfo  they  who  Seek 
 -\  firfb  of  God,  and  have  Found,  and  Obtain  the 
 Heavenly  Treafure  of  the  Spirit,  the  Lord  fhining 
 in  their  Hearts,  Fulfil  the  whole  Righteoufneis 
 of  the  Vermes,  with  that  entire  Extent  of  Good* 
 nefs  there  is  in  the  Commandments  of  the  Lord, 
 
 *  The  Manufcr:pt  here  inferts  iga/fli7«. 
 
 t  n^6>rey  is  wanting  indeed  in  the  Edition  of  Mtrelius, 
 and  in  the  Manufcript.  But  I  follow  the  other  Copies,  as 
 Evidently  AliuTling  to  Matth.  vi.  33. 
 
 T  z  '  from 
 
i?6  The  Spiritual  Homilies 
 
 from  that  Treaiure  that  is  within  them,  Christ  j 
 and  by  means  of  That  do  they  Amafs  together 
 a  yet  larger  Store  of  Heavenly  Wealth.  For  by 
 means  of  the  Heavenly  Treaiure  do  they  Work 
 every  Vertue  in  the  whole  Circle  of  Righteouf^ 
 nefs,  and  every  Commandment  of  the  Lord,  by 
 the  Help  of  the  Invifible  Riches  of  the  Grace 
 within  them. 
 
 To  the  fame  Effect  the  Apofrle  alfo,  in  thofe 
 
 a  2  Cor.iv.  Words,  We  have  a  this  Treafure  in  Earthen  Vcf- 
 
 7-      fehy  That  is,  which  being  yet  in  theFlefh  they 
 
 were  thought  worthy  to  Poffefs  within  them,  the 
 
 bEphef.iii.  Sanctifying  b  Power  of  the  Spirit.     And  again, 
 
 1 6.      Who  c  of  God  is  made  to  us,  Wifdom,  and  Righ- 
 
 c  i  Cor.  i.  teoupiefs^  anci  SancJificatioji)  and  Redemption. 
 
 Whoever  therefore  hath  found  and  PofTefTes 
 within  himfelf  this  Heavenly  Treafure  of  the 
 ^Johniii.  Spirit,  he  Fulfils  d  in  this  Spirit  All  the  Righte- 
 "•      oufnefs   of  the  Commandments,  and  the  com- 
 plete Practice  of  the  Vermes,  without  Blame, 
 and  in  Purity  $  moreover  alfo  without  Compul- 
 ePf.  cxix.fion  e  or  Difficulty.     Then  let  us  alfo  Befeech 
 J2"...    God,  and  feek  Diligently  unto  him,    and  Pour 
 jo  nvin.  out  our  Supplications  before  him,  thatHewou'd 
 Freely  grant  unto  us  the  Treaiure  of  his  Spirit, 
 and  that  Thus  we  may  be  Enabled  to  Walk  in 
 rLuk.i.  6.  All  his  f  Commandments  without  Reproof,  and 
 without  Blemifri,  and  Fulfil  all  the  Righteouf- 
 nefs  of  the  Spirit  in  Purity,  and  Perfection,  thro' 
 the  Heavenly  Treafure,  which  is  Chrift. 
 
 For  he  that  is  Poor,  and  #  Naked,  and  a  Beg- 
 gar, and  juft  FaminYd,  can  Purchafe  Nothing 
 in  the  World :  His  very  Poverty  Reftrains  him. 
 But  he  that  has  a  Treaiure  at  Command,  he  as 
 was  faid  before,  veiy  Readilv,  and  without 
 Trouble,  is  Matter  of  what  PoiTefTion  he  pleafes. 
 So  too  the  Soul  that  is  Naked,  and  Deltitute  of 
 *  The  Manufcript  after  wms  adds  *£  yv^V,, 
 
 the 
 
'/ M  AAM&¥ s  the  Egyptian-     2^7 
 
 the  Fellowfhia,  and  under  the  Hard  %  StreightsgLukexv 
 of  Sin,  cannot,  wou'd  he  ever  fo  feign,    Pro-    l6'  1?' 
 duce  any  one  of  the  *  Fruits  of  the  Spirit  of 
 Righteoufnefs  in  Truth  and  Reality,   before  it 
 actually  Partakes  of  the  Spirit  it  felf. 
 
 But  withal,  it  behoves  every  one  to  Oblige 
 himfelf  by  Force  to  Petition  the  Lord,  that  he 
 may  be  thought  worthy  to  Receive  and  Find 
 the  Heavenly  Treafure  of  the  Spirit,  fo  as  with- 
 out Trouble  and  Difficulty  to  be  Able  to  Per- 
 form All  the  Commandments  of  the  Lord,  Blame- 
 lefs,  and  in  Purity:  Which  Before,  even  with 
 Violence,  he  cou'd  never  do.  Ror  being  Poor 
 and  DeiHtute  of  the  Communication  of  the  Spi- 
 rit, how  ihou'd  it  poflibly  come  by  (lich  Spiri- 
 tual PofTeflions,  Unprovided  with  the  Treafure 
 and  Riches  of  the  Spirit?  But  the  Soul,  which, 
 by  the  Searching  of  the  Spirit,  by  Faith,  and 
 much  Patience,  hath  Found  the  Lord  the  True 
 Treafure,  produceth  the  Fruits  of  the  Spirit,  as 
 was  faid  Before,  and  Performs  All  the  Righte- 
 oufnefs and  Commandments  of  the  Lord,  which 
 the  Spirit  hath  Commanded,  in  and  by  her, 
 with  Purity,  without  Defect,  and  Free  from 
 Blame. 
 
 Or  to  give  again  another  Illustration,  when  a 
 Man  fuppofe  that  is  Rich,  is  to  make  a  Splen- 
 ded  Entertainment,  he  takes  out  of  that  Wealth 
 and  Treafure,  which  he  has  already  -,  nor  is  he 
 in  the  leaf]:  Apprehenhve  that  he  fhall  Want 
 any  thing,  as  having  an  Ample  Fortune.  And 
 Thus  does  he  Regale  the  Gueft  he  Invited  with 
 Magnificence  and  Splendor,  letting  Variety  of 
 New  Dimes  (till  before  him.  But  one  that  is  Poor, 
 and  without  fuch  a  Fortune,  if  ever  he  thou'd 
 
 *  The  Manufcript  reads  ru*  xxfrajv  which  much  better 
 agrees  with  *7ev  than  «»  x«?to»  in  the  printed  Copies.  ■ 
 
 T  3  have 
 
Z7%  Tfje  Spiritual  Homilies 
 
 have  a  mind  to  Entertain  his  Friends  -,   he  has 
 every    thing   to  Borrow  y    both  Veffels,  Table 
 Linen,    and   other  Equipage.     And  Thus  after 
 all,   when    the  Guefts  have  done,   a   thing  of 
 Courfe  at  a  poor  Man's  Entertainment,  he  Re- 
 turns  Home  to   every  Man   that  he  had  Bor- 
 rowed of,  the  Silver,  or  Table  Linen,  or  any  other 
 Furniture.  So  that,  when  every  thing  isReftor'd 
 to  the  right  Owner,  he  remains  of  himfelf  Poor 
 and  Naked  as  ever,  having  No  Wealth  of  his 
 own,  to  Chear  up  himfelf  with.     Thus  they  al- 
 fo  that  are  Enrich 'd  with  the  Holy  Spirit,  that 
 have  the  Heavenly  Riches   in  Truth,   and  the 
 Communion  of  the  Spirit  within  *  themfelvesj 
 if  they  fpeak  the  Word  of  Truth  to  any,  or  Im- 
 part to  any  their  Spiritual  -f  Difcourfes,  Propo- 
 sing thereby  to  Chear  their  Souls,    it  is  out  of 
 the-r  own  Store,  and  their  own  proper  Treafure, 
 which  they  are  PofTefs'd  of  in  themfelvesj  out 
 of  that  do  they  Speak,  and  from  that  do  they 
 Glad  the  Souls  of  them  that  Hear  their  Spiri- 
 tual Difcourfe.     Nor  are  they  Afraid  they  {hall 
 be  at  a  Lofs,  becaufe  they  have  in  actual  PofTef- 
 fion  that  Heavenly  Treafure  of  Goodnefs,  from 
 which  they  Take  and  Revive  thofe  that  are  Spi- 
 ritually Entertain'd  by  them.   But  he  that  is  Poor 
 and  not  PofTefs'd  of  the  Riches  of  Chrift,  and 
 has   not    that   Spiritual  Treafure    in    his    Soul 
 that  fendeth  forth  an  univerfal  Goodnefs  both  of 
 Words  and  Works,  of  Divine  Thoughts  and 
 Myfteries  Unutterable  ;    tho'    he   is  willing  to 
 Speak   the  Truth,   and  to  Comfort  fome  that 
 hear  them :  Yet  not  having  Obtain'd  the  Word 
 of  God  in  Power  and  Truth  within  him  y   but 
 only  Recollecting  and  Borrowing  Sentences  from 
 
 *  The  printed  Copies  have  «Jt*7s,  but  the  Manufcript  lcuir»7s. 
 f  The  Manufcript  reads  xiym  wv&uttlocM. 
 
 every 
 
o/Macarivs  the  Egyptian.       179 
 
 every  part  of  Scripture,  or  what  he  has  Heard  from 
 Spiritual  Perfons,    and  Relating,    and  Teaching 
 them,  Lo,  he  feems  indeed  to  make  others  Glad, 
 and   they  certainly  Enjoy  the  Benefit  of  whan 
 he  Delivers :  But  when  he  has  Done  Repeating, 
 every  Word  Returns  back  to  its  proper  borne, 
 whence  it  was  Taken  >  and  the  Man  himfelf  re- 
 mains a  Naked  and  Poor  as  afore :  Having  No  a  Ecclef, 
 Treafure  of  the  Spirit  he  can   call   his    Own,    xxxyii. 
 whence  to  Take,    and  Profit,   and  Revive,  not       *9' 
 being  iirft  Reviv'd   himfelf,   nor  Rejoicing  in 
 Spirit. 
 
 For  which  reafon   ought  we  x  fir  ft  to  beg  of 
 God  with  b  Earneftnefs  of  Heart,  and  with  Faith, b  Lu.  xxii, 
 that  he  would  grant  unto  us  that  we  may  Find      4+- 
 his  Riches,  the  True  Treafure  of  Chrift,  in  our 
 Hearts,  in  the  Power  and  Efficacy  of  the  Spirit. 
 And  Thus  having  found  firft  within  our  felves 
 the  Benefit  of  it.  Salvation  and  Eternal  Life,  the 
 Lord  himfelf,  we  fhall  then  Profit c  others  alf^, c  Lu.  xxii. 
 as  we  are  Able  to  have  Accefs  to  them:    d  Pro-d    32-  .. 
 ducing  from  that  Treafure  of  Chrift  within  us,   Ma";xu- 
 All  theGoodnefs  of  Spiritual  Difcourfes,  and  De- 
 claring Heavenly  Mylteries.      For  fo  it  -pleafed 
 the  Good  Will  of  the  Father,    that  he  mould 
 Dwell  with  every  one  that  Believeth,  and  is  De- 
 firous  of  Him.      For  he  that  Loveth  me,    e  lays c  John xiv. 
 Chrift,  jloall  be  Lov'd  of  my  Father,  and  I  will      z  ' ' 
 Love  him,  and  will  Manif eft  my  f elf  to  him.     And 
 again,  i  JVe  will  come  unto  him,  I  and  my  Fatherf—V-  23- 
 and  make  our  Abode  with  him.     Thus  did  the  In- 
 finite Kindnefs  of  the  Father  Will.      Thus  was 
 the  Inconceivable  Love  of  Chrift  Pleafed.     And 
 thus  did  the  Unfpeakable  Goodnefs  of  the  Spirit 
 Promife.    Glory  be  to  the  Tender  Mercies  of  the 
 Holy  Trinity,    which   Surpafs   all  Expreflion  ! 
 For  they  that  have  been  thought  worthy  to  %be-%  John  *• 
 come  the  Sons  of  God,  and  to  bchBom  of  the  Spi-  h   ": 
 
 T  4  rit^**' 
 
280  The  Spiritual  Homilies 
 
 1 2C0r.hr.  rit  from  Above,  and  have  Chrift  within f  Enlight- 
 
 *Ma«h  x  nin&  anc*  k  Refreming  them,  are  Led  by  the  Spi- 
 2g  "  '  rit  after  various  and  divers  manners,  and  are  Actu- 
 ated by  Grace  invifibly  in  the  Heart  >  and  that 
 too  is  Attended  with  Spiritual  Reft. 
 
 But  let  us  produce  the  Characters  Obfervable 
 in  the  World  of  fuch  Enjoyments,  to  Illuftrate 
 in  fome  meafure  by  particular  Examples  the  Me- 
 thods of  the  Spirit  in  the  Soul.     At   a  certain 
 !  Luke  xv.  time  then  are  they  Elated,  as  at  a  l  Royal  Ban- 
 2^>  32-  quet,  and  Rejoice  with  Joy  and  Gladnefs  not  to 
 be  ExprefTed.     At  another  Seafon  are  they  as  the 
 Bride,  that  in  Communion  with  the  Bridegroom 
 Enjoys  Divine  Pleafures.     At  other  times  they 
 *i  Joh.  i.are  as  the  m  Angels,  which  are  not  Clogg'd  with 
 '■  4.     this  #  Earthly  Tabernacle,  fo  Exceeding  Fine  and 
 Light  are  they,   even  Body  and  all.     At  other 
 times  again  like  Men  Overcome  with  Drink,  they 
 are  Exhilarated,  and  even  Intoxicated  with  the 
 Spirit,   Drunk  with  Divine  and  Spiritual  Myf- 
 teries. 
 
 At  other  times,  they  are  as  it  were  All  in 
 *  Pf.  cxix.  Grief  and  Lamentation  for  n  all  Mankind  and 
 136.  Interceding  for  the  whole  Stock  of  Adam:  They 
 take  up  a  Wailing  and  a  Weeping  for  it  ->  the 
 Love  of  the  Spirit  for  the  Humane  Nature 
 Kindling  and  Flaming  out  within  them.  At  o- 
 ther  times  the  Joy  and  Love  of  the  Spirit  In- 
 flames them  to  that  degree,  that  were  it  pofTi- 
 ble,  they  wou'd  Snatch  up  every  Man  into  their 
 own  Bowels,  not  making  the  Leaft  Diftinclrion 
 of  the  Bad  from  the  Good. 
 
 At  other  times  they  are  Humbled  fo  far  below 
 every  other  Perfon  in  the  Self-Abafement  of  the 
 
 *  So  I  chufe  to  render  oLtrwpofloi  here,  becaufe  elfe  I  fhou'd 
 make  the  Author  Clafh  with  himfelf,  Horn.  iv.  where  he  calls 
 Aogels  a-apec]*,  alluding  to  the  Etherial  Vehicles, 
 
 Spirit, 
 
a/Macarius  the  Egyptian.       281 
 
 Spirit,   as  to  thinjt  themfelves  Inferior  to,   and 
 Lefs  than  All.     At  other  times  they  are  *  Exer- 
 cis'd  by  the  Spirit  with  Joy  Unutterable.     At 
 other  times   they  are  like  a  Strong  Man  that 
 having  put  on  the  Royal  °  Armour,  and  coming  <>  Ephef.vz. 
 down  in  Battle  upon  his  Enemies  will  Fight  va-      n. 
 liantly  againft  them,  and  Overcomes  them.  ForLu^xi- 
 in  like  manner,  he  too  that  is  Spiritual  takcth 
 the  Heavenly  p    Weapons  of  the   Spirit,    and p 2 Cor. x. 
 comes  upon  his  Enemies  and  Fights  them,  and      4- 
 treads    <i    them    under     his    Feet.      At     other q  Joh.  v.4. 
 times  doth  the  Soul  Reft  in  Great  Silence,  and 
 Calmnefs,  and  Peace,  being  given  up  to  Spiritual 
 Pleamre,  Reft  unfpeakable,  and  "Safety.     At   o- 
 ther  times  it  is  r  Inftru&ed  by  Grace  in  a  fort r  wifd-  ** 
 of  Underftanding  and  Wifdom  not  to  be  De-p^J^1^ 
 fcrib'd,  and  a  Knowledge  f  of  the  Spirit  that  isrEpheCiiL 
 paft  -f  finding  out,  in  fuch  things  as  it  is  impofli-      19. 
 ble  for  the  Tongue  and  c  Mouth  to  Utter.     Att29or* 
 other   times   it   becomes   as    a    common   Man.    xil*4* 
 So  very  Various  is  the  Way  of  Grace  in  them ; 
 and   fuch  Variety  is  there  in  the   manner  after 
 which  it  Conducts  the  Soul,  Refrefhing  accord- 
 ing to  the  Will  and  Pleafure  of  God.     And  with 
 equal  Variety  does  it  Exercife  her,  thereby  to 
 Reftore  her  Perfect  and  Blamelefs,  and  Pure  to 
 our  Heavenly  Father. 
 
 But  thefe  aforefaid  Operations  of  the  Spirit 
 are  Peculiar  to  thofe  Heights  that  Border  very 
 near  upon  Perfection.  For  thofe  feveral  Refrefh- 
 ments  of  Grace  we  before  mention'd,  are  Ex- 
 
 *  The  printed  Copies  read  Ar«r«f£»^,  But  the  Manufcript 
 xetjxwi&vy ,  which  I  follow. 
 
 f  If  we  read  with  the  common  Copies  */»<yVw  tk£i*m]»s 
 mnfy^dmtHt  the  Author  had  perhaps  in  his  Eye  Ifaiah  xl.  28. 
 If  with  the  Manufcript  arfgfgdCmrrp,  then  it  alludes  to  Job 
 xxviii.  12-21, 
 
 prefVd 
 
28 %  Tloe  Spiritual  Homilies 
 
 prefs'd  indeed  very  differently.  However,  there 
 is  No  IntermiiTion  of  their  Influence  at  all  5  but 
 one  Operation  continually  fucceeds  another.  For 
 when  the  Soul  has  once  Arriv'd  to  the  Perfec- 
 tion of  the  Spirit  °y  and  is  thoroughly  Cleans'd 
 from  all  its  Corrupt  Affections  $  and  is  United 
 by  an  Ineffable  Communion,  to  the  Spirit  the 
 Comforter ;  and  is  thoroughly  mix'd  with  the 
 Spirit  -,  and  is  thought  to  become  Spirit  it  felf, 
 being  *  fo  mix'd :  Then  is  it  All  Light,  All  Eye, 
 All  Spirit,  All  Joy,  All  Reft,  All  Gladnefs,  All 
 Love,  All  Bowels,  All  Goodnefs,  and  Clemency. 
 For  as  a  Stone  in  the  Bottom  of  the  Sea,  is  every 
 manner  of  way  Surrounded  with  Water :  So  are 
 thefe  every  way  Drench'd  with  the  Holy  Spirit, 
 are  made  like  to  Chrift  himfelf,  Poffeffing  unal- 
 terably within  themfelves  the  j  Vermes  of  the 
 Power  of  the  Spirit,  being  Blamelefs  within  and 
 without ,  and  Spotlefs  and  Pure.  For  being 
 brought  to  due  Perfection  by  the  Spirit,  how  is 
 it  Pollible  they  fhou'd  Outwardly  Produce  the 
 #  Fruits  of  Sin  ?  But  at  all  times,  and  in  every 
 0 Compare  inftance,  do  the  Fruits  of  the  Spirit  Shine  u  Bright- 
 Gal,  v.  22,  ly  out  in  their  whole  Deportment. 
 
 23-  And  therefore  let  us  alfo  Befecch  God,   and 
 
 •MatjV  V*  Believe  in  Love,  and  abundant  Hope,   that  he 
 
 may  grant  unto  us  the  Heavenly  Favour  of  the 
 
 Gift  of  the  Spirit  3  that  the  Self-fame  Spirit  may 
 
 *  The  Mixture  here  implies  Nothing  Grofs  or  Corporeal  any- 
 more than  the  Mixture  the  Apoftle  mentions  between  the  Word 
 of  God,  and  Faith  in  the  Hearer.  Heb.  iv.  4. 
 
 f  By  the  Venues,  8cc.  I  am  apt  to  underftand  that  Sevenfold 
 Vertue  or  Power  of  the  Holy  Ghoft,  which  our  Bleffed  Sa-vi- 
 our  was  Baptiz/d  with  as  Man.  Compare  Matth.  iii.  16.  Ifaiah 
 3d.  2.  Col.  ii.  9.  And  thro'  Him  the  Church.  Compare  John  i. 
 j  8.  1  John  ii.  27.  Col.  i.  9.  See  the  firft  Collect  in  the  Of- 
 fice of  Confirmation. 
 
 *  The  Manufcript  reads  ,:^tt«v»,  which  agrees  better  with 
 the  Context. 
 
 Govern, 
 
a/Macarius  the  Egyptian.       283 
 
 Govern,  and  Lead  us  into  All  the  Will  of  God  ; 
 and  may  Refrcih  us  with  all  that  uiual  Variety 
 of  the  Rett  he  gives  3  that  by  the  means  of  fuch 
 an  Adminiftration,    and  the  Exercife  of  Grace, 
 and  Spiritual  Improvement  we  may   be  thought 
 worthy  to  come  to  the  Perfection  of  the  Ful- 
 nefs  of  Chriil,    as  the  Apoftle  w  expreffes    it,wEphef. 
 That  ye  might  be  FUN  with  all  the  Fulnefs   of  iji-  »9- 
 God.     And  x  again,  Till  wt  all  come  unto  a  per-*  iv.  13. 
 feci  Man,  unto  the  meafure  of  the  Stature  of  the 
 Fulnefs  of  Chrift.    The  Lord  hath  Promis'd  to  all 
 that  believe  in  him,   and  Afk  in  y   Truth,   that y  John  iv. 
 He  will  Give   to  them   the  Myileries   of   the      24- 
 Ineffable  Communion  of  the  Spirit.    And  there- 
 fore let   us,  having  entirely  Devoted  our  felves 
 to  the  Lord,   make  what  haft  we  can  to  At- 
 tain the  Good  Things  we  have  before  mentioned, 
 being  Confecrated  both  in  Soul  and  Body,   and 
 Nail'd  to  the  Crofs  of  Chrift  may  become  Wor- 
 thy of  the  Eternal  Kingdom,  Giving  Glory  to 
 the  Father,  and  the  Son,  and  the  Holy  Spirit  un- 
 to Ages.     Amen. 
 
 Homily 
 
284         The  Spiritual  Homilies 
 
 Homily  XIX. 
 
 Chriftians  that  are  willing  to  Improve  and 
 Increafe>  ought  to  Force  themfelves  to 
 every  thing  that  is  Good ;  in  order  to  be 
 Freed  from  the  Sin  that  dwells  with- 
 in themy  and  to  be  Fittd  with  the  Holy 
 Spirit. 
 
 ShTI 
 
 E  that  is  Deflrous  to  come  to  the  Lord, 
 and  to  be  thought  Worthy  of  Eternal 
 Life,  and  to  become  the  very a  Manfion 
 Houfe  of  Chriil,  and  to  be  FhTd  with 
 
 ■  Compare 
 Ex.  xl.  34. 
 
 10\    '  the  Holy  Spirit,  that  fo  he  may  bring  forth  the 
 
 John  xiv.  Fruits  of  the  Spirit,  and  Perform  the  Command- 
 
 *■}-     ments  of  Chrift  in  Purity,  and  without  Blame  : 
 
 Moh1x2iv'ThisPerfon  OLl3ht  t0  Begin  firft  with  b  Believing 
 1.     '  in  the  Lord,  to  give  himfelf  entirely  up  to  the  Di- 
 rections of  his  Commandments,  and  to  Bid  an 
 univerfal  Farewel  to  the  World,  that  fo  his  Mind 
 may  not  be  #  wholly  Engrofs'd  by  any  of  the 
 1 1  Cor.iv.  Things  that  do  c  Appear. 
 
 l8\       He  ought  withal  ever  to  Continue  Inftant  in 
 
 -"Rom.xii.d  Prayer,  in  the  Faith  and  Expectation  of  the 
 
 Thef.  v  Lord,  waiting  at  all  times  for  his  e  Vifitation  and 
 
 1?[     Help,  with  the  full  Bent  of  his  Mind  continual- 
 
 Luk.xviii.  ly  Fix'd  upon  it.    Then  ought  he  to  Force  him- 
 
 *•      felf  upon  every  good  Work,  and  to  All  theCom- 
 
 ePfal.xl.  ^mandments  of  the  Lord,   by  reafon  of  the  f  Sin 
 
 *CRom.vii.tnat  *s  Prefent  with  him.     For  infbancej  let  him 
 
 '  20, it.  Force  himfelf  to  be  of  a  Lowly  Mind  before 
 
 ■  Phil. ii.3. aU  Men,  and  let  him  Efteem  §  himfelf  Inferior 
 *  John  v.  and  Worfe  than  they,  not  Seeking  the  h  Honour, 
 
 44. 
 
 *  The  Manufcript  reads  cA*s. 
 
 Of 
 
of  Mac arius  the  Egyptian.   •   285 
 
 or  Praife,  or  Glory  of  Men  from  any  one,  ac- 
 cording as  it  is  written  in  the  Gofpel:  But  by. 
 1  Setting  the  Lord  and  his  Commandments  ever '  p£  xvi- 8- 
 bcfore  his  Eyes,  Deiirous  of  Pleafing  Him  only  ^pslU2J 
 inMeeknefs  of  Heart,  as  the  Lord  himfelf  k  Pre-      " 
 fcribes,  Learn  of  me,  for  I  am  Meek  and  Lowly k  Matt,  xi, 
 of  Heart,  and  ye  JJj all  find  Reft  unto  your  Souls.  *9- 
 
 In  like  manner  let  him  Accuftom  himfelf  to 
 be  Merciful,  Kind,  Tender-hearted,  and  Good 
 to  the  utmofl  of  his  Power,  as  our  Lord   ex- 
 prefTes  it,  *  Be  ye  Good  and  Kind,  even  as  your '  Luk.  vt 
 Heavenly  Father  alfo  is  Merciful    And  again, m  If  JJ\  *6' 
 ye  Love  me,  keep  my  Commandments.    And  again,      j  ' 
 Ufe  Violence ',  ( *  for  the  n  Violent  take  the  King- n  Matth xL 
 dom  by  Force)  and  °  Strive  to  enter  in  at  the  Strait      12. 
 Gate.  °  Luk-X»f- 
 
 Above  all  things  let  him  keep  Inviolably  in 
 Mind  the   Humiliation  of  our  Lord,    and  his 
 Manner  of  Life,  his  Meeknefs  and  Converfation, 
 as  the  Standard  that  is  never  to  be  Overlook'd  > 
 let  him  continue  ?  In  ft  ant  in  Prayer,  ever  Praying p  Ro.  xiii. 
 and  Believing,  that  the  Lord  at  his  °L  Coming  may      I2, 
 Dwell  in  him,    and   make  him  r  Per  feci,    and  xxfjV'I2 
 f  Strengthen  him  in  all  his  Commandments,  and  2  Cor.  vi*. 
 that  the  Lord  may  become  the  z  Habitation  of     18. 
 his  Soul.     And  Thus  the  things  which  he  does'1  Pet«v- 
 now  bv  Violence,  and  with  a  Reluctant  Heart,  fpyj'i- 
 he  will  in  time  do  Freely,  by  Habituating  him-      ,  j. 
 felf  constantly  to  that  which  is  Good,  and  be-  Ephef.  vi. 
 ing  ever  u  Mindful  of  the  Lord,  and  in  w  muchf    .IO- 
 Love  x  waiting  for  him.     Then  the  Lord   ob-'^    2XC1* 
 ferving  fo  Strong  a  Delire,  and  a  commendable  Pro'  Xviii. 
 Induttry,    how  he  Forces  himfelf  to  Keep  the      10. 
 Lord  in  Remembrance,  and  Always  to  that  which a  P^-CX1X* 
 
 8  r,  82. 
 *  Luk.  vii. 
 *  The  Manufcript  after  (Zix?e&e    adds  thefe  Words,  fiiotrcu       a-,. 
 
 $  (tcircc^G-t  rr-i  (ojtTtXeixv   rav  ^vwy'    ^  dywify&i,    whichxPf.  CXXX. 
 
 are  Tranllated  in  the  Parentheiis  Above.  6. 
 
 is 
 
z%6  The  Spiritual  Homilies 
 
 is  Good,  to  Lowlinefs  of  Mind,  and  Meeknefs, 
 and  Love  he  even  #  Wrefts  his  Heart,  tho'  ne- 
 ver fo  Unwilling,  and  orders  it  as  far  as  he  is  able, 
 by  main  Force :  Then,  I  fay5  does  the  Lord  mew 
 •f  Mercy  to  him,   and  Redeems   him  from  his 
 y  Luke  i.  y  Enemies,  and  from  the  Sin  that  z  Dwelleth  in 
 74-  ..  him,  a  Filang  him  with  the  Spirit.     And  thus  for 
 ■Rom.vn.tjie  future5    without  Compulfion  or  Difficulty, 
 aEphef.v.  does  ne  Perform  the  Commands  of  the  Lord  in 
 
 1 8.  b  Truth.  But  it  is  rather  the  Lord  c  himfelf 
 — iii- 19-  that  doth  his  own  Commandments  in  him  , 
 *  Ephef.  v.  anc|  t|ien  jie  grjngS  fortri  tjie  Fruits  of  the  Spirit  in 
 
 *  if.  xxvi. d  Vw&  ■. 
 
 i2.  But  firft  he  that  comes  to  the  Lord,  ought 
 
 Joh.iii.i  i.  thus  to  Force  himfelf  to  that  which  is  Good  >  and 
 PhiU.  1 3.  tj10'  fas  jjcart  be  ever  f0  mucn  againfl  it,  to  Wait 
 "  -^  '  *v*  continually  with  an  Unfhaken  Faith  for  his  Mer- 
 cy -y  and  to  Force  himfelf  to  Love,  if  he  be  deiti- 
 tute  of  that  Grace  5  to  Force  himfelf  to  Meek- 
 nefs, if  he  wants  Meeknefs  •,  to  Force  himfelf  to 
 fhew  Compaffion,  and  to  have  a  merciful  Heart; 
 to  Force  himfelf  to  endure  Contempt,   and  to 
 Bear  up  with  a  courageous  Patience,  when  De- 
 fpis'd;    and  tho'  he  is  Set  at  Naught,   or  Di£ 
 grae'd,  not  to  be  mov'd  with  Indignation  at  it, 
 '  eRom.xii.  according  as  it  is  written,  Dearly  e  Beloved^  A- 
 
 19.  venge  not  you? "[elves ,  to  Force  himfelf  to  Prayer, 
 if  he  have  not  the  Spiritual  Prayer  ,  and  thus 
 does  God  Beholding  him  in  thefe  Conflicts,  and 
 Torturing  himfelf  with  Violence,   tho'  with  a 
 
 f  Ro.viii.  reluctant  Heart,  Grant  unto  him  the  true  f  Prayer 
 2  '      of  the  Spirit^  Beftow  upon  him  the  True  Love, 
 
 8  CololT.  the  Meeknefs  of  Truth,  the  s  Bowels  of  Mercies , 
 the  True  Clemency,  and  to  Speak  out  all  at  once, 
 Fill  him  with  the  *  Fruits  of  the  Spirit. 
 
 *  The  printed  Copies  reads  «y«>  the  Manuscript  *.vx*~t 
 t  The  Manufcript  for  «'$  tte®**  reads  *»  eA  &.  £cc. 
 '  The  Manufcript  for  7*1  x«£ttc?  reads  rm  tu^xSU, 
 
 1  But 
 
 m.  12. 
 
of  Mac arius  the  Egyptian.        287 
 
 But  now  if  any  one  that  is  deflitutc  of  Prayer, 
 Forces  himfelf  to  Prayer  only  that  he  may  have 
 the  Prayer  *  of  Grace^  but  exerts  no  fuch  Vigour 
 after  Meeknefs,  and  Humility,  and  Love,  and  the 
 other  Commandments  of  the  Lord,    neither  is 
 in  any  Concern,  at  any  Pains,  or  has  any  Con- 
 flict about  the  due  Regulation  of  them :  As  to 
 his  Option  and  Free  Choice  the  Prayer  of  Grace 
 is  fometimc  granted  him  with  Reft  and  Glad- 
 nefs  -f  from  the  Spirit  3  but  then  it  is  apart  by  it 
 felf,  juft  according  to  his  Petition.     But  in  his 
 Manner  and  Behaviour  he  is  exactly  as  he  was 
 Before :  Without  Meeknefs,  for  he  fought  it  not, 
 neither  Prepar'd  himfelf  to  become  fo  3  without 
 Humility,    becaufe  he  Afk'd  h  not   for  it,   andhjam.  Iv. 
 took  no  Pains  about  it  ;  nor  has  he  a  Love  for      2. 
 all  Men  *,   forafmuch  as  he  never  had  any  Con- 
 cern or  i  Agony  in  the  Offering  up  of  his  Prayer  5Luk.xxii 
 for  it.     And  in  the  Execution  of  the  Work  he      4+- 
 is  upon  he  has  not  Faith  and  Confidence  towards 
 God  becaufe  indeed  he  is  #  unacquainted  with  him- 
 felf, has  not  yet  difcover'd  that  he  wants  it,  nei- 
 ther has  he  Labour'd  with  any  fort  of  Affliction, 
 when  Petitioning  to  Obtain  from   the  Lord  a 
 Steady  and  True  Affiance  in  Him. 
 
 *  The  printed  Copies  read  <&'x«$  %4&fh  which  agrees  I 
 own  with  <&ms  #a'e^A**  Opufc.  de  Lib.  Mentis.Cap.  18.  But 
 the  Manufcript,  which  I  follow,  reads  dC%w  x^^^'  Both 
 Readings  point  full  upon  the  Infus'd  or  Supernatural  Prayer. 
 
 f  The  Manufcript  here  reads  ok  srv^a^r,  which  c*  is 
 not  the  printed  Editions. 
 
 *  The  Manufcript  reads  *'*  tyatiur,  which  **  is  wanting 
 in  the  Editions  of  Valtbmius  and  Dr.  Fritius.  Tdtkerims,  by 
 his  Veriion,  plainly  fuppofes  it  in  the  Original.  Dr.  Vritius 
 follows  the  Omimon  after  Pahbenius  in  the  Text,  but  in  his 
 Tranflation  is  at  fome  Pains  to  exprefs  the  fame.  But  had 
 he  Confulted  either  the  Octavo  or  Folio  Edition  by  Pirns,  it 
 had   been  Better. 
 
 For 
 
288  The  Spiritual  Homilies 
 
 For  it  behoves  every  one,  as  he  *  Forces  and 
 Conftrains  himfelf  to  Prayer,  with  an  unwilling 
 Heart,  fo  alfo  to  an  Aflurance  in  God  -,  fo  alio  to 
 Humility  $  fo  alfo  to  Meeknefs,  Sincerity,  and 
 
 *jam,  i.   Simplicity:  So  alfo  to  All-patience  k  and  Long- 
 
 2— 4-    fuffering,  according  as  it  is  written,  with  Joy. 
 
 Thus  ought  he  by  an  habitual  Violence  to  Efteem 
 
 himfelfas  Nothing,  and  to  take  up  with  the  Repu- 
 
 'Mark- ix-  tation  of  being  Poor,  and  the  l  Laft  of  all  Men. 
 *s'  Care  fhou'd  be  taken  to  Break  himfelf  of  Unpro- 
 fitable Difcourfe,  ever  to  Meditate  upon  the 
 things  of  God,  and  to  Declare  them  with  his 
 Mouth,  and  with  his  Heart.  The  fame  way 
 fhou'd  he  proceed  not  to  Boil  with  Anger,  and 
 not   to  be  Clamorous    (according  as  it  is  faid, 
 
 J  Jam.  W. m  Let  all  Bitternefs,  and  Wrath,  and  Anger,  and 
 31-  Clamour,  and  Evil  Speaking  be  put  away  from  you 
 with  all  Malice :)  "f  to  Conform  to  our  Lord's 
 whole  Department,  to  the  entire  Exercife  of 
 Vertue,  to  a  way  of  Life  that  is  Good  and  Re- 
 putable, to  an  univerfal  Good  Converfation,  to 
 All  the  Humility  of  Meeknefs,  fo  as  neither  to 
 be  Exalted,  nor  High-minded,  nor  PufPd  up,  nor 
 to  Speak  againft  any  Man. 
 
 All  thefe  ought  he  to  bring  himfelf  to  by  down- 
 right Force,  that  is  defirous  to  become  Approv'd 
 and  well-pleafing  to  Chrift,  that  fo  the  Lord, 
 (when  he  fhall  Behold  this  Forward nefs  and  Full 
 Intention  of  his  in  thus  Compelling  himfelf  to 
 All  Goodnefs,  and  Simplicity,  and  Kindnefs,  and 
 Humility,  and  Love,  and  Prayer,  and  how  he 
 Drives  himfelf  to  them  with  an  high  Hand)  may 
 Impart  his  whole  felf  to  him,  the  Lord  himfelf 
 Performing  all  thefe  things  of  a  Truth,  within 
 
 *  The  Manufcript  reads  jS/ac^eJ  *£  «y#« 
 t  The  Manufcript,  and  Edition  of  Mcrelins,  omit  * t«s  here» 
 which  is  in  all  the  other  printed  Copies. 
 
 him 
 
of  Macarius  the  Egyptian.        2 89 
 
 him  in  Purity,  without  Trouble,  and  without 
 Compulsion,  which  Before  he  vvas  not  Able,  not 
 even  with  Force  and  Violence  to  Obierxe,  by 
 reafon  or"  Sin  Dwelling  in  him.  And  all  theie 
 Exercifes  of  Vertue  become  to  him  as  Nature. 
 For  *  the  Lord  for  the  future  when  he  comes, 
 and  is  in  him,  and  he  in  the  Lord,  Performs  in 
 him  his  own  Commands  without  Labour,  Filling 
 him  with  the  Fruits  of  the  Spirit. 
 
 But  if  any  one  forces  himfelf  only  to  Prayer,  till 
 fuch  time  as  he  receives  die  Gift  of  it  from  God  : 
 But  ufes  not  the  like  Violence  to  bring  himfelf  to 
 theie  abovc-nam'd  Obligations,  neither  ftruggling 
 for  them,  nor  tiling  himfelf  to  them  :    He  can 
 never  Com  pais  the  Practice  of  them  in  Purity, 
 and  without  Blame.   But  thus  does  it  Behove  him 
 to  Prcdifpofe  himfelf  as  much  as  poifibic  to  that 
 whicli  is  Good.     For  the  Divine  Grace  comes 
 upon  him  in  the  very  n  moment  of  Prayer  and  n  Dan.  i*. 
 Supplication.     For  God  is  °  Gcd,  and  A'/W,  and      *»« 
 to    thofe    that   Aft    of   him   doth     he   Grant ^sx-*°- 
 their  Requeils.     But  he  that  has  not  the  afore- T  Vc't* 
 mention  d  Particulars,  neither  hath  us  d  mmfelr      ^T. 
 to  them,  nor  yet  Predifpos'd  himfelf  for  them  5  1  Pet.  ii.  3. 
 ihou'd  he  even  ft;  ceive  the  G:i\ce,    he  will  as 
 certainly  Loie  it,  and  Falls  thro'  Pride.     Or  clfe 
 he  makes  no  Pirogrds  and  Improvement  in    the 
 Grace  Beftow'd  upon  him,  becaufe  he  docs  not 
 give  himfelf  in  a  p  deliberate  way  to  the  Com-ppf.  CX1-X# 
 mandments  of  the  Lord.    For  the  Manfion  Houfe,     173. 
 and  Rett  of  the  Spirit,  is  i  Humility,  and  Love, q  If.  Ivii. 
 and  Mecknels,  and  the  other  Commandments  of     1S- 
 the  Lord.  Johnxiv. 
 
 Whoever  therefore  is  willing  to  Pleafe  God  in  x  johii  w. 
 
 truth,  and  receive  from  Him  the  Heavenly  Grace      16. 
 
 of  the  Spirit,  and  to  r  Grow  up,  and  to  be  fPcr-r2Pet-  "*"• 
 
 1  s. 
 
 f  The  Manufcript  here  inierts  y^,  '^  xviL 
 
 U  fecledcol.ii.io 
 
2po  The  Spiritual  Homilies 
 
 fe&ed  in  the  Holy  Spirit,  ought  to  Force  him- 
 felf  upon  all  the  Commandments  of  God,   and 
 to  bring  his  unwilling  Heart  in  Subjection   to 
 Pf.  cxix.    'em,  according  as  it  is  written,  t  Therefore  hold 
 1 04,  128.  /  Straight  all  thy  Commandment j,    and  all  falfi 
 Ways  1  utterly  Abhor.     For  as  a  Man  in  order 
 to  Perfeverance  in  Prayer  Acts  with  Violence  and 
 Conftraint  till  he  can  bring  himfelf  to  it :  So  al- 
 fo  in  All  the  inftances  of  vertuous  Practice,  if 
 he  has  but  a  willing  mind,   he  is  Violent  and 
 Preffing  with  himfelf-,  and  actually  brings  him- 
 felf to  a  Good  Habit.     And  thus  Afking  and 
 Praying  to  the  Lord  at  all  times,  even  after  he 
 ■  iPet.  ii.  hasObtain'd  his  Petition,  and  is  come  to  u  Tafte 
 3-       of  God,  and  is  made  Partaker  of  the  Holy  Ghoft, 
 pf.  xxxiv.  ke  takes  tme  pains  to  w  Improve  the  Gift  im- 
 Heb  vi  4.  parted  to  him,  and  to  make  it  Flourifh,  Repoling 
 w  Matth.    himfelf  in  his  Humility,  in  Love,  in  Meeknefs. 
 xxv.  1 6.       The  Spirit  it  felf  grants  him  thefe,  and  Teaches 
 him  the  True  Prayer,  the  True  Love,  the  True 
 Meeknefs :  Which  before  he  Forc'd  himfelf  to, 
 and  Sought  after,  and  was  Solicitous  about  3  and 
 which  took  up  his  whole  Thoughts ;  and  at  laft 
 51  Ephef.  ii.  they  were  Given  him.     And  being  thus  x  Grown 
 
 21. 
 
 up,  and  Confummated  in  God,  he  is  thought 
 *T\V:.1?'  worthy  to  become  the  Heir  of  the  King- 
 CoJ,11,Ip,dom.  For  the  Humble  Man  never  Falls.  For 
 whence  ihou'd  he  Fall,  who  is  Below  All? 
 Self-Elevation  is  a  Great  Abafement :  But  Self- 
 Abafement  is  a  Great  Exaltation,  and  Honour, 
 and  Dignity. 
 
 Let  us  therefore  bring  our  felves  by  Conftraint 
 and  Force  to  an  Humble  Frame  of  Mind,  not- 
 withftanding  that  the  Heart  may  be  unwilling; 
 and  to  Meeknefs,  and  to  Love,  Intreating  and 
 Befeeching  God  in  Faith,  and  Hope,  and  Love, 
 without  Ceafing,  with  fuch  an  Expectation  and 
 View,  that  he  will  fend  his  Spirit  into  our  Hearts, 
 
 that 
 
of  MacarIus  the  Egyptian.      291 
 
 that  we  may  Pray  to  God,    and  Worfhip  him 
 in  Spirit  and  in  Truth,   and   the  Spirit    it  felf 
 [*  may  y  Pray  in  us>  that  the  Spirit  it  felf  ~\  mayyRo.  viii, 
 Teach  us  the  True  Prayer,  which  at  prefent  [thoy   z6>  27- 
 "t  ufn&  Violence  we  cannot  make ;  the  True  Humi- 
 lity of  Mind,  which  at  prefenf\  we  cannot  even 
 with  Violence  bring   our  felves  to  ,  Bowels  of 
 Mercies,  Kindnefs,  and  All  the  Commandments 
 of  the  Lord  j  that  he  may  Teach  us  to  Do  them 
 of  a  Truth,  without  any  Let  of  inward  %  Dif- 
 fUtisfa&ion  or  outward  Obftruction  as  the  Spirit 
 it  felf  knows  how,   when  it  Fills  us  with  his 
 ||  Fruits. 
 
 And  Thus  the  Commandments  of  God  being 
 Fulfiird  by  *  us  thro'  his  Spirit,    who    alone  ■  1  Cor.  ii; 
 2  knows  the  Will  of  the  Lord,  and  that  Spirit     '  l- 
 Perfecting  us  a  in  it  felf,  and  being  it  felf  b  Com- a  *  Cor. 
 pleted  in  us,  when  once  Cleans'd  from  All  thebx";  9* 
 Pollution  and  Stain  of  Sin,  it  will  then  Prefent  ^  °^ 
 our  Souls  to  Chrift,  as  Beautiful  Brides,  Pure  and  1  John  iv. 
 Blamelefs:  We  on  the  one  hand  Repofing  our      12. 
 felves  in  God,  in  his  Kingdom,  and  God  on  the 
 other  taking  up  his  Rcfl:  in  us,  to  Endlefs  Ages ! 
 Glory  be  to  his  Mercies,   and  Companion,  and 
 Love  y  for  that  he  hath  vouchfaf'd  to  Admit  the 
 Race  of  Mankind  unto  fo  Great  Honour  and 
 Glory,  Thought  them  worthy  to  be  the  SonsMatth.xih 
 of  his  Heavenly  Father,  and  Declar'd  them  to     2jf* 
 
 *  The  Manufcript  here  inferts  cv  tipX*  &Hj*    '***  cujiv  t» 
 
 TTt/jU-ot.  diZoiry     &C. 
 
 •j-  The  Manufcript  here  again  inferts  *}  (Zictgofyet  sk  t%9- 
 
 *  The  Manufcript  reads  »Mv,ui  for  echv-srus    I  take  in 
 Both. 
 
 ||  The  Manufcript  reads  ruv  xeqiruv 
 
 *  The  Fol.  Edit,  and  Dr.  Fritins  read  Cftw.     But  Mwelitts 
 jynd  the  Manufcript  wui. 
 
 U  *  N  be 
 
2$) 2  The  Spiritual  Homilies 
 
 be  his  own  Brethren.     To  Him  be  Glory  for 
 Ever !     Amen. 
 
 Homily     XX. 
 
 Chrift  alone,  the  True  ^Phyfician  of  the  In- 
 ner Man,  is  Able  to  Heal  the  Soul,  and 
 to  Adorn  her  with  the  Robe  of  Grace. 
 
 •  Compare  )Mmm  F  any  one  is  a  Naked  for  want  of  the 
 
 aCor.v.  3.  llnnl    Divine  and  Heavenly  Cloathing,  which 
 
 Rev*  *"•    g^lgl   is  the  Power  of  the  Spirit,  as  it  is  faid, 
 
 J-^j1  '  Now  b  //  any  Man  have  not  the  Spirit  of 
 
 —xix'.  8.   Chrift,   he  is  none  of  his :   Let  him  Weep,  and 
 
 Gen.iir.7,lntreat  the  Lord  that  he  may  Receive  the  Spi- 
 
 io,  11.   ritual  Cloathing  which  is  from  Heaven  5  that  he 
 
 x.  xxxn.  may  have  a  Covering  for  his  Soul  Difrob'd  of 
 
 b  Ro.  viii.  the  Divine  Power.     For  he  is  Cloath'd  with  the 
 
 9.       Great  Shame  of  Vile  c  AfFe6bions,  that  is  not  Clad 
 
 CRo>1-26- with  the  Garment  of  the  Spirit. 
 
 For  as  in  the  things  that  are  Seen,  if  any  one 
 is  Naked,  he  is  in  much  Confufion  and  Difgrace  j 
 even  Friends  turn  away  from  their  Friends  that 
 are  Naked,and  near  Kindred  from  thofe  they  are 
 Gen.ix.2 3. Related  to.  Nay,  Children  that  have  difcover'd 
 their  Father  to  be  Naked,  Turrfd  away  their  Faces, 
 that  they  might  not  come  full  upon  their  Fa- 
 thers Naked  Body  :  But  have  gone  backwards 
 and  Covered  him,  and  by  that  means  were  their 
 Eyes  taken  off.  Thus  does  God  even  Turn 
 away  from  the  Souls  that  are  not  Cloath'd  with 
 the  Garment  of  the  Spirit  id  the  Full  AfTurance 
 
 of 
 
of  Mac arius  the  Egyptian.       293 
 
 of  Faith,   as  not  having  put  d  on  the  Lord  Jefus d  Ro-  «& 
 Chrifl  in  Power  and  in  Truth.  I4* 
 
 The  veiy  Firft  Man,  when  he  Beheld  himfclf 
 Naked,  wras  Afham'd.  So  Great  is  the  Difho-  Gen.  Hi; 
 nour  that  attends  Naked nefs !  If  therefore  in  re-  7- 
 lation  only  to  the  Body,  he  being  Naked  expofes 
 us  to  fo  much  Shame :  How  much  rather  is  the 
 Soul  that  is  Uncloath'd  of  the  Divine  Power, 
 that  wears  not,  nor  is  Clad  with  the  Raiment  not 
 to  be  Deicrib'd,  Immortal,  and  Spiritual,  the  Lord 
 Jefus  Chrifl  himfclf  in  Truth,  Cover'd  over  with 
 Superior  Shame  and  Dishonourable  Affections. 
 And  every  one  that  is  Uncloatrfd  oF  that  Divine 
 Glory  ought  in  like  manner  to  be  AiTiam'd  of 
 himielf,  and  to  Acknowledge  the  Difgrace  he  is  un- 
 der :  As  Adam  was  Amam'd  with  refpect  to  his  Bo- 
 dy being  Naked  \  tho'  he  made  himielf  a  Covering 
 of  Fig-Leaves,  he  bore  his  Shame  notwith Hand- 
 ing, well  knowing  his  own  Poverty  and  Naked- 
 nefs.  Let  therefore  fuch  a  Soul  Afk  of  Chrid 
 the  Donor,  who  Cloaths  it  with  Glory  in  the 
 Light,  which  SurpafTes  all  Expretfion,  without 
 making  to  it  felf  any  Covering  of  vain  Thoughts, 
 or  being  Deluded  with  an  Opinion  of  its  own 
 Righteoufnefs,  and  imagining  that  it  hath  on  the 
 e  Garment  of  Salvation.  el£.\xl.io: 
 
 For  if  any  one  ftands  only  upon  his  own  Righ- 
 teoufnefs (  #  not  looking  for  the  f  Righteoufnefs  off^-om-  x- 
 God,  which  is  the  Lord,  who  as  the  Apoftle  Speaks,     3>  4- 
 is  made  8  to  us  Righteoufnefs  and  Redemption : )  g  i  Cor.  f. 
 the  Pains  he  takes  are  Vain  and  Fruitlefs.     For      3°- 
 every  fuch  Opinion  of  his  own  Righteoufnefs  is 
 
 *  The  Reading  and  Verfion  of  the  printed  Copies  feems 
 Imperfeft.     The  Manufcript  inferts  here  with  advantage  w 
 
 fytiOi'^c^fio^  tjjw  tQ  ©£«  XtKcuorvvyv  y.tk;  ■$*{»   o  KVfuog  *>'?  (Syirtv 
 
 o  l&nsoXac,  (and  in  the  Margin,  is  «$/vj$5-3;  jj^'O  JtKMOTvvtj  >£ 
 
 U  x  at 
 
294  The  Spiritual  Homilies 
 
 at  the  laft  Day  plainly  laid  Open  as  a  Filthy  Rag, 
 
 If.  lxiv,  6.  as  fJth  the  Prophet,  All  our  Right  eoufnefs  is  be- 
 come as  a  Filthy  Rag. 
 
 Let  us  therefore  Beg  of  God,  and  Intreat  him 
 that  we  may  put  on  the  Garment  of  Salvation, 
 our  Lord  Jefus  Chrift.,  the  InexpreiTible  Light, 
 which  fuch  Souls  as  once  have  it  fhall  Never  put 
 off  again :  But  in  the  Refurreclion  their  Bodies 
 alfo  {hall  be  Glorified  with  the  Glory  of  that 
 Light,   which   Faithful  and  Noble   Souls  are 
 
 J  Ro.  viii.  Cloath'd  with  at  prefent,  according  to  the  h  A«* 
 ll-  poftle,  He  that  Rats' 'd  up  Chrift  from  the  Dead) 
 fhall  alfo  Quicken  your  Mortal  Bodies  by  his  Spirit 
 that  dwelleth  in  you.  Glory  be  to  his  Tender 
 Mercies,  and  Compaffion,  which  Surpafs  all  Ex- 
 preffion  and  Utterance ! 
 
 And  again,  as  the  Woman  that  was  Difeas'd 
 with  an  I  flue  of  Bloud,   when  She  became  a 
 
 fMatth.ix.True  i  Believer,  and  had  Touch'd  the  Hem  of 
 22*      our  Lord's  Garment,  was  Heal'd  immediately  -9 
 
 *  Mark  v.  and  the  Impure  Fountain  of  her  Bloud  was  k  Dri- 
 29*  ed  up :  So  every  Soul  that  has  the  Incurable 
 Wound  of  Sin,  the  Fountain  of  Unclean  and 
 Wicked  Thoughts,  if  fhe  will  come  to  Chriff, 
 and  with  a  true  Faith  Pray  to  Him  $  frie  Recovers 
 her  Health,  Free  from  that  Fountain  of  Corrupt 
 Affections,  which  was  Incurable  -,  and  that  Foun- 
 tain which  fendeth  forth  Impure  Thoughts,  on- 
 ly thro'  the  Power  of  Jefus,  Abates  and  is  Dri^ 
 ed  up.  Neither  is  it  in  the  Power  of  any  o- 
 ther  to  Heal  this  Plague.  For  fo  nicely  Careful 
 was  the  Enemy  in  the  Tranfgrefiion  of  Adam^ 
 as  to  Wound  and  Darken  the  inner  Man,  the 
 Ruling  Part  in  him,  the  Mind  that  look'd  di- 
 rectly upon  God.  His  Eyes  after  that  were 
 TunVd  off  to  Sin,  and  Corruption,  being  fhut 
 out  from  the  Good  Things  of  Heaven. 
 
 So 
 
of  Mac arius  the  Egyptian.       29 j 
 
 S^>  Greatly  was  he  Wounded,  that  it  was  not 
 Poflible  for  any  one5  befides  die  Lord,  to  Heal 
 him  :  To  him  Alone  is  it  yet  Poffiblc.  For  at 
 his  Coming  he  took  a-zvay  the  Sin  of  the  World  jjoh,  i.29: 
 that  is,  he  dried  up  the  Unclean  Fountain  of  the 
 Thoughts  of  the  Soul.  For  as  that  Woman  that 
 was  Difcas'd  with  an  IfTue  of  Bloud,  had  Spent 
 All  fhe  was  Worth  upon  thofe  that  had  *  Pro^ 
 mis'd  to  Heal  her,  was  yet  Cur'd  by  no  Man, 
 till  fuch  time  as  fhe  came  to  the  Lord  with  a 
 True  Faith,  and  Touch'd  his  Hem  -y  but  thus 
 fhe  was  prefently  Senfible  that  fhe  was  Hcal'd, 
 and  the  Flux  of  her  Bioud  was  £topt.  Thus 
 is  it  with  the  Soul  that  has  been  Wounded  from 
 the  Beginning  with  this  Incurable  Wound  of 
 Sinful  Affections :  which  None  of  the  Righteous, 
 neither  the  Fathers  in  general,nor  the  Prophets,  or 
 Patriarchs  in  particular  have  been  Able  to  Cure. 
 
 Mofes  came,  but  was  not  Able  to  give  a  per- 
 ■feft  Health.     The  Priefts,   the  Gifts,   Tithes,' If. i.  13. 
 1  Sabbaths,  New-Moons,  Wafhings,  Sacrifices, 
 whole  m  Burnt- Offerings,  and  every  other  Branch  m  PM-  6- 
 of  Righteoufnefs  were  Punctually  Obferv'd  un- 
 der the  Law.     And  yet  the  Soul  cou'd  not  be 
 n  HeaPd,  and  Cleans'd  from  the  Impure  Foun- n  Heb.  x.4. 
 tain  of  Sinful Thoughts.     Neither  cou'd  All  its 
 Righteoufnefs  Avail  any  thing  towards  the  Heal- 
 ing of  him :  Till  fuch  time  as  the  Saviour  came  0     ,    . 
 himfelf,    the  True  °  Phyiician,   who  Healeth     "  '/ 
 P  Freely,  who  Gave  himfelf  a  <i  Ranfom  for  the  Mai.  iv.  2. 
 Race  of  Mankind.     He  r  Alone  wrought  thepMatth.x. 
 Great  and  Saving  Redemption,  and  Cure  of  theq  K^' 
 Soul.     He  it  was  that  Set  f  Free  from  the  State      2g*J 
 of  Bondage,  and  Brought  it  out  of.*  Darknefs,rif.lix.itf. 
 
 rJoh.  viii. 
 
 *  All  the  printed  Editions  read  \oOp^jtoa  hwcttfym     But       3^; 
 the  Manufcript  more  agreeably  to  the  running  Senfe  of  our  Lukj.79, 
 Author  i*lgjjarsii  iircvyyektefdjfioiii  which  I  follow.  M"  ,'    .** 
 
 U  4  having     1$. 
 
196  The  Spiritual  Homilies 
 
 °  Luke  ii.  having  u  Glorified  it  with  his  own  Liglit.     He 
 32-      indeed  hath  Dri  i    Lip   the  Fountain  of  Unclean 
 Thoughts  ^    for  behold,  faith  the  Scripture,  the 
 Lamb  cf  God  which  takcth  away  the  Sin  of  the 
 World. 
 w  Ecdus       For  its  own  Medicines  out  of  the  w  Earth, 
 xxxvm-  4«  that  is,    its  own  Righteous  Actions  onlv,  were 
 not  Able  to  Cure  and  Heal  it  cf   fo  Great  a 
 Plague  Invifible.     But  by  the  Heavenly  and  Di- 
 vine Nature,    the  Gift  of  the  Holy  Spirit,   by 
 Vertue  oi:  this  Medicihconly  was  Man  capable 
 of  Recovering  Health,   and  of  coming  to  Lire, 
 being  Purified  in  his  Heart  by  the  Holy  Ghoft. 
 B  it  as  there,    in   the  foregoing   Inftance,    the 
 lyoman,  though  fhe  eou'd  not  be  HeaTd,   but 
 her  Sore  continued,   yet  had  {he  Feet   at   the 
 feme  Time  to  come  to  the  Lord,  and  ib  coming 
 might  be  Heal'd  :    As  alio  that  Blind  Man  that 
 coud  not  Go,  nor  come  to  the  Lord,   becaufe 
 he  cou'd  not  See  :  Yet  fent  he  out  a  cry^  more 
 *  Piercing,    than  if   handed  to  him   by  McJJen- 
 *  Mark  x.  gets  y  for  iaid  he,  x  Then  Son  cf  David  have  Mcr- 
 46.— fo.€y  on  me^     /U1C|  tj~jUS  ^y  having  y  Believ'd,    did 
 
 ^~)Z'  he  Obtain  a  Cure,  the  Lord  coming  in  Perfon 
 to  him,  and  making  him  to  See.  Thus  alfo  the 
 Sonl,  though  it  has  been  wounded  with  the 
 f  Ifai.i.  6.z  Wounds  of  vile  Affe&ions,  and  though  it  be 
 Blinded  with  the  Darkneis  of  Sin :  It  retains  its 
 Will  however,  wherewith  to  Cry  after,  and  to 
 Call  upon  Jcfus,  that  fo  he  may  Come  and  work 
 Eternal  Redemption  for  the  Soul. 
 
 For  as  that  Blind  Man,  had  he  not  Cried  out  j 
 and  the  Woman  with  the  Bloody  Flux,  had  ihe 
 not  come  to  the  Lord,  they  had  neither  of  them 
 
 *  Tn  this  Verfion  I  follow  that  of  Ticus  rather  tli3n  thofe 
 of  Tahhctvtts,  and  after  him  of  Dr.  frit'mi,  who  Both  render 
 dyytXai  by  Angels.     The  Reader  may  take  his  Choice. 
 
 been 
 
a/Macarius  the  Egyptian.       297 
 
 been  Hcal'd  :  So  if  any  come   not  to  the  Lord 
 of  his    own  Will    and    Motion,    and  Petition 
 him  with  the  full  Aflurance  of  Faith,  he  is  by 
 no  means  Heal'd.     For  why  were  they  imme- 
 diately Heal'd  upon  their  having  Faith 3  but  we 
 have  not  yet  Really  had  our  Sight,  nor  been  Cur'd 
 of  our  a  Secret  Corruptions  ?  But  yet  the  Lord  is a  Pfal.  xix. 
 more  Solicitous  for  the  Immortal  Soul,  than  for  the      l  z- 
 Body  3  which  when  Recovering  Sight  agreeably 
 to  thofe  Words,  b  Open  thou  mine  Eyes9  will  never  b  Pf  cxix< 
 lofe  it  again,  nor  being  once  Heal'd,   will  ever      ^. 
 be  wounded  more.     For  if  the  Lord,  when  he 
 came  upon  the  Earth,  took  Care  of^Bodies  that  are 
 Corruptible  :  How  much   rather  of  the   Soul, 
 which   is  Immortal,    and  made   after   his  own 
 Image  ?  But  by  reafon  of  our  want  of  Faith  >  be- 
 cauie  of  our  Difagreement  among  our  felves  5  be- 
 caufe  we  Love  him  not  with  all  our  Heart  >  neither 
 truly  Believe  him :  Therefore,  as  yet  are  we  not 
 made  Partakers  of  his  c  Health  and  Salvation.      CP£  kviL 
 
 Let  us  therefore  have  d  Faith  in  him,    and  d    2-   . 
 come  to  him  in  Truth,  that  he  may  fpcedily  Per-      6'* 
 form  his  True  Healing-Operation  within  us:  For  John"  xiv. 
 he  hath  Promis'd  to  Give  to  them  that  e  Ask  him,       1, 
 his  Holy  Spirit,  and  to  Open  to  them  that  Knock, e  Matt-  v""« 
 and  to  be  Found  of  them  that  Seek  him  :  And  he  mkexi 
 that  Promised  f  cannot  Lie.     To  Him  be  Glory      13. 
 
 and  Might  for  ever.     Amen.  f  Heb.  vl 
 
 18. 
 Titus  i.  z. 
 
 HoM  LI  Y 
 
2p3        The    Spiritual  Homilies 
 
 Homily    XXI. 
 
 The  Chriftian  has  a  Two-fold  War  fet 
 before  him,  an  Inward  for  Inftance  and 
 an  outward  one  :  The  one  in  with- 
 drawing himfelf  from  Wordly  'Diftr ac- 
 tions ;  the  other  in  the  Heart  againft  the 
 Suggejiions  of  wicked  Sprits. 
 
 E  that  is  willing  Truly  to  Pleafe  God, 
 
 and  is  a  downright  Enemy  to  the  Ad- 
 
 verfe  Party,  that  of  Sin,    is  engag'd 
 
 in   a  double  Fight,    and  a  double 
 
 Conflict,     both    writh    the    Vifible 
 
 Things  of  this  prcfent  Life,   ftanding  off  from 
 
 Earthly   Diftra&ions,    and    from  the   Love  of 
 
 Worldly   Bonds,    and  Sinful  Affections  >    and 
 
 •iCor.iv.with  the  Things  which  are  a  Hid  :    Oppofing 
 
 5".       the  very  Spirit  of  Wickednefs,  of  whom  the  ° 
 
 Apoftle,  We  wreftle  not  againft  Fle/b  and  Bloody 
 
 but  againft  Principalities^  againft  Powers^  againft 
 
 the  Rulers  of  the  Darknefs  of  this  World,  againft 
 
 Spiritual  Wickednefs  in  Heavenly  Places. 
 
 For  Man,  when  he  had  Tranfgrefs'd  the  Com- 
 mandment, and  was  Turn'd  out  of  Paradile,  was 
 Bound  down  Two  different  Ways,  and  with  a 
 double  Chain  to  this  prefent  Life,  and  its  Con- 
 cerns, to  the  Love  of  the  World,  namely  of  Car- 
 mi  Pleafures,  and  Inordinate  Affections,  Riches, 
 and  Honour,  and  *  PoJJeffions,  Wife  and  Chil- 
 dren, Relations,  Countries,  Places,  Cloaths, 
 and  to  fpeak  out  all  at  once,  All  Things  that  are 
 
 *  The  Printed  Copies  read  kIit^xtmu  but  the   Manufcript 
 
 X~7iy.X7U», 
 
 Seen : 
 
 X  Cor.  iv. 
 
 fEphef.  vi 
 I*. 
 
a/Macarius  the  Egyptian.       lyy 
 
 Seen :  From  which  therefore  the  Word  of  God 
 commands  him  to  be  Loos'd  by  his  own  volun- 
 tary Act  -,  forafmuch  as  every  one  is  of  his  own 
 accord  Bound  faft  to  the  Things  that  do  appear, 
 that  having  Loofen'd  and  Freed  himfelf  from  all 
 thefe,  he  may  perfectly  Adhere  to  the  Command- 
 ment. And  in  that  which  lies  conceal'd  from 
 the  outward  Eye,  the  Soul  is  Hemm'd  in  all 
 round  with  *  Mounds,  Hedges,  and  Walls,  and 
 Bound  fall;  with  the  Chains  of  Darknefs  by 
 wicked  Spirits,  perfectly  unable  to  Love  the 
 Lord,  to  Believe,  or  Pray,  as  willingly  it  wou'd. 
 For  ever  fince  the  Tranfgreflioh  of  the  Firft 
 Man,  have  we  been  Surpriz'd  on  all  Sides  with 
 a  fettled  Contrariety  both  in  the  Things  which 
 are  Villble,  and  with  thofe  which  are  Con- 
 ceal'd. 
 
 If  any  one  therefore  upon  Hearing  the  Word 
 of  God,  will  venture  upon  the  Engagement, 
 and  caff  off  the  Affairs  of  this  Life,  and  give  a 
 peremptory  Denial  to  the  Snares  of  the  World, 
 and  to  all  the  Pleafures  of  the  Flefh :  When  he  is 
 Difengag'd  from  thefe,  then  cleaving  to  the 
 Lord,  and  waiting  his  Pleafure,  may  he-  know 
 that  in  his  Heart  there  is  a  farther  Struggle, 
 another  fecret  Oppofition,  and  another  War  in 
 his  Thoughts  from  wicked  Spirits,  and  yet  ano- 
 ther Conteft  fet  before  him.  And  by  thus  wait- 
 ing and  calling  upon-  the  Lord  with  a  fteady 
 Faith,  and  much  Patience,  and  obtaining  Help 
 from  him,  he  may  thence  Gain  his  Liberty  with- 
 in from  the  Bands,  and  \  Mounds,  and  Fences, 
 and  Darknefs  of  wicked  Spirits :  which  are  but  the 
 
 *  The  Manufcript  reads  vt^inr^yy^'. 
 
 t  The  Printed  Copies  read  here  t{i%m.  And  fo  did  thc 
 Manufcript  at  fir  ft,  but  by  way  of  Amendment  it  reads 
 rgiy%oiy. 
 
 Efforts 
 
300  The  Spiritual  Homilies 
 
 Efforts   of  our  own   conceaPd  Inordinate   Af- 
 fections. 
 
 But  this  War,  through  the  Grace  and  Power 
 of  God,  may  be  put  an  end  to.  For  of  himfelf 
 a  Man  is  never  able  to  get  clear  of  the  Contra- 
 riety and  Error  in  his  Thoughts,  the  Invifible 
 Diforder  of  bis  Affections,  and  the  Stratagems  of 
 the  wicked  One.  But  if  any  one  is  taken  up 
 With  the  outward  Affairs  of  this  World,  and 
 Intangled  with  variety  of  Earthly  Fetters,  and 
 carried  away  with  Sinful  Affections  :  He  does 
 not  fo  much  as  Apprehend  that  there  is  any  far- 
 ther Struggle,  leaft  of  all  any  warm  Engage- 
 ment, and  downright  War  within.  For  it  may  fo 
 happen,  that  when  a  Man  having  once  enter' d 
 the  Lilts,  has  withdrawn  and  freed  himfelf  from 
 thefe  outward  Ties  of  the  World,  the  Incum- 
 brances of  Matter,  and  the  Pleafures  of  the 
 Flefh,  and  Begun  to  Adhere  to  the  Lord,  empty- 
 ing himfelf  of  this  World,  then  may  he  Difco- 
 vcr  a  fettled  Struggle  of  the  Affections  within, 
 with  an  Inward  War,  and  wicked  Thoughts. 
 For  unlets,  as  we  faid  Before,  he  Fights  againff 
 the  World  and  Denies  it,  and  Rids  himlelf  of 
 Earthly  Luffs  with  all  his  Heart  *,  and  entirely 
 defires  with  the  whole  Bent  of  his  Soul  to 
 rPf.kxin\cJeave  c  faft  to  |he  Lord,  he  never  finds  out  the 
 *p/xci  D^uf"lon^  of  the  Hidden  d  Spirits  of  Wicked- 
 '&  '  nefs,  and  the  fecret  Attractions  of  Sin  :  But  he 
 is  a  perfect  Stranger  to  himfelf,  as  knowing  no- 
 thing of  his  Wounds,  and  entirely  ignorant  of 
 the  fecret  Affections  he  Harbours  within  him. 
 And  moreover  he  is  chain' d  down  to  Things  Ex- 
 ternal, and  Intangled  with  the  Affairs  of  the 
 World. 
 
 But  he  that  has  truly  Renounc'd  the  World, 
 and  Fought,  and  Flung  off  from  him  the  Bur-i 
 den  of  Earth,  and  withal  Refcued  himfelf  from 
 
 vain 
 
0/"Macarius  the  Egyptian.       301 
 
 vain  Lufts,    and  the  Pleafures  of  the  Flefh,    of 
 Glory,  and  of  Rule,  and  the  Humours  of  Men, 
 and  withdrawn  himielf  from  them  with  all  his 
 Heart  -,  ( forafmuch  as  in  this  fo  Public k  Con- 
 flict the  Lord  fecretly  Succours  him  in  Propor- 
 tion  as- he   Denies  the  c  Will  of  the  World :) e  Epkef.  ii 
 And  ftanding  tail  in  the  Service  of  the  Lord,      *- 
 and    cleaving  wholly    and   entirely  to  Him,    I 
 mean  in  Body  and  Soul,    he  meets  with  Rcfiil- 
 ance,     and   lurking   Affections,     and    irndfibie 
 Snares,  a  War  before  Unfeen,   and  *"he  Hidden 
 Struggle  and   Combat.      And  thus  having  Be- 
 fought  the  Lord,    and  Received  from   Heaven 
 the  f  Weapons  of  the  Spirit,   wmich  the  BleiTea  f  2  Cor.x. 
 Apoitle  has   reckon'd   up,    §  the  Breaft-plate  ofgE  £ 
 Rigijteoufnefs^  the  Helmet  of  Salvation^  the  Shield     \^ 
 of  Faiths    and  the    Sword  of  the  Spirit :    Being 
 Arm'd,  I  lav,  with  thefe,    he  will  be  Able  to 
 Stand  agair.ji:  the  fecret  Wilei  of  the  Devil,    in 
 the  midft   of  All  the  h  Iniquity  that  Threatens h  i  John  v. 
 him.      Which  Armour   having   once  acquir'd,      19. 
 with  aii    manner  of  Prayer,    and  Perfeverance, 
 ard  Supplication,  and  Falling,  and  all  through 
 Faith :  He  is  able  to  carry  on  the  War  againft 
 Principalities,    and  Powers,    and  Rulers.     And 
 they  having  overcome  the  Adverfe  Powxrs  thro' 
 the  Co-operating  Grace  of  the  Spirit,    and  his 
 own    Endeavours    after    Virtue,      he    will    be 
 thought  worthy  of  Eternal  Life,  Glorifying  the 
 Father,  and  the  Son,  and  the  Holy  Ghoit :  To 
 whom  be  Glory  and  Dominion  for  ever !     A- 
 men. 
 
 VI. 
 
 Homily 
 
302  The  Spiritual  Homilies 
 
 Homily   XXIL 
 
 Concerning  the  Two-fold  State  of  them  that 
 'Depart  out  of  this  Life. 
 
 HEN  the  Soul  of  Man  is  gone  out 
 
 of  the  Body,  there  is  a  Great  Myfte- 
 
 ry  Tranfacled.     For  if  the  Guilt  of 
 
 Sin  be  found  upon  it,  Companies  of 
 
 Devils  come,  and  Bad  Angels,   and 
 
 the  Powers  of  Darknefs  Sieze  upon  that  Soul, 
 
 and  Take  it  to  their  a  own  Lot.     Neither  ought 
 
 any  one  to  think  ftrange  of  thefe  things.     For 
 
 if  while  Living,   and  Abiding   in  this  prefent 
 
 World  he  was  Subject  and  Obedient,   and  be- 
 
 £  Rom.  vi.  came  a  b  VafTal  to 'them  :    How  much  rather, 
 
 }6>     when  he  makes  his  Exit  hence,   is  he  laid  hold 
 
 of,  and  Kept  in  PofTerTion  by  them? 
 
 *  But  that  things  are  Thus,  you  may  fairly 
 
 underftand  from  the  Good  and  Happy  Side.  For 
 
 upon  the  Holy  Servants  of  God  there  are  An- 
 
 eMatth.     gels  c  attending  from   this  very  moment,   and 
 
 xviii.  10.  Holy  Spirits,  d  Encircling  them  round,  andPre- 
 
 dpf-xxxiv-ferving  them.     And  when  they  go  out  of  the 
 
 •Luk'xvi.  Bocty5  the  Qu?«s  of  Angels  take  upe  their  Souls 
 
 '    22'.    '  into  their  own  f  proper  Part,  into  the  PureEter- 
 
 fHeb.  xii.nity.     And  thus  do  they  Bring  him  to  the  Lord. 
 
 22.      ££*  \  whom  be   Glory  and  Dominion  for  ever! 
 
 Amen.) 
 
 1  Matth. 
 Xxv.4.1, 
 
 *  The  Manufcript  here  inferts  Se,  which  all  the  Tranfla- 
 tions  feem  to  fuppofe.  ,        9     \ 
 
 *  The  Manufcript  here  adds  *  *##{*  *J  w  x&ros  «'$  T*; 
 
 Homily 
 
of  Macarius  the  Egyptian.      303 
 
 Homily  XXIII. 
 
 As  they  only  that  are  Born  of  the  Royal 
 Seed,  can  wear  the  Royal  and  Coflly  7  ear  I: 
 So  in  like  manner  are  none  allow  d  to  wear 
 the  Heavenly  Tearl  but  the  Children  of 
 God. 
 
 HE   Great,   and  Coftly,   and  Royal 
 Pearl  that  belongs  to  the  Royal  Dia- 
 dem, is  Proper  only  for  the  King,  and 
 the  King  only  can  Wear  it.     Nor  is 
 it  allowable  for  any  other  Man   to  Wear   the 
 like.     So  unlefs  a  Man  is  Born  of  the  Royal 
 and  Divine  Spirit,  and  is  made  of  the  Heavenly 
 and  the  a  Royal  Race,  and  the  Son  of  God,  ac- 3  Rev.  i.  G. 
 cording  as  it  is  written,  As  many  a :  Received  h':m, 
 to  them  gave  he  Power  to  become  the  Sons  of  Goa1, 
 he  can  never  Wear  about  him  the  Heavenly 
 Pearl  b  of  Great  Price^  the  Image c  of  the  Light, b  Matth. 
 that  Inexpreffible  Light,  which  is  the  Lord,  as  x"i-4& 
 not  being  the  Son  of  the  King.     For  they  that'  Wi£d-V»- 
 have,  and  Wear  the  Pearl,  Live  together  withHeb.  i.  »j 
 (Thrift,  and  Reign  with  him  for  ever.     For  lb 
 the  Apoftle,  d  As  we  have  Born  the  Image  of  the*  iCor.xv. 
 Earthly ,  we  floall  alfo  Bear  the  Image  of  the  Hea-     49.    \ 
 venly. 
 
 For  as  the  Horfe,  fo  long  as  it  Grazes  in  the 
 Woods  with  other  Savage  Creatures,  is  under  no 
 Subjection  to  Mankind  >  but  after  it  is  Caught, 
 in  order  to  be  Tam'd,  they  put  an  Heavy  Bridle 
 on  him,  till  (uch  time  as  he  has  learnt  to  Walk 
 Ordcrlv  and  Rightly:  Then  is  he  Exercised  by 
 fome  Skilful  Rider,  that  he  may  be  farther  Ser- 
 viceable for  tJ     War 3    at  length  do  they  Arm 
 
 him 
 
304  ^e  Spiritual  Homilies 
 
 him  for  the  Field  with  a  Bread-piece,  and  the 
 other  Accoutrements.  Then  they  Hang  up  the 
 Firft  Bridle,  and  Shake  it  together  before  his 
 Eyes,  to  Ufe  him  to  it,  and  to  Prevent  his 
 *  Starting.  And  thus  being  Taught  by  his  Ri- 
 der he  Learns  to  War  (\  with  the  Enemy.  For 
 without  a  Rider  and  a  Breaft-piece)  it  is  impoffi- 
 ble  for  the  Horfe  to  Appear  in  the  Fight.  But 
 after  he  has  been  Educated  and  AccuftonVd,  he 
 no  fooner  Scents  and  Hears  the  Alarm  of  War, 
 
 t  y0b        but  of  himfelf  he  Freely  e  Runs  upon  the  Enemy, 
 
 xxxix.       and  merely  with  his  Snorting  Strikes  a  Terror 
 
 2I— *r-  into  the  Army. 
 
 After  the  Self  fame  Manner  does  the  Soul  alfo 
 from  the  time  of  the  Tranfgreffion,  become  Wild 
 and  Untraceable,  Adjoining  it  fclf  to  the  wild 
 Beads  in  the  Wilderneis  of  the  World,  the  Spi- 
 rits of  Wickednefs,  Drudging  on  in  the  Service 
 of  Sin.  But  when  it  has  Heard  the  Word  of 
 God,  and  is  come  to  Believe,  being  Bridled  by 
 the  Spirit,  it  lays  adde  its  wild  Deportment  and 
 Fleihly  Wifdom,  being  Rein'd  in  by  Chnft  its 
 Rider.  Then  does  it  come  to  be  Afflicted,  and 
 to  be  Tam'd,  and  to  be  in  Streights,  that  lb  it 
 may  be  Tried  to  the  End,  that  by  degrees  it 
 may  be  brought  to  a  due  Temper  by  the  Spirit, 
 Sin  Abating  in  it  by  little  and  little,  and  at  lalt 
 Disappearing  quite.     And  thus  the  Soul  having 
 
 Ephef.  vi.on    the  Breajl-plate    of   Righteoufnefs ,    and  the 
 14—17.  Helmet  of  Salvation,   and  the  Shield  of  Faith, 
 
 fPf.xviii.  an(j   tne  Sword  of  the  Spirit  is  f  Taught  to 
 
 34- 
 
 *  The  printed  Copies  read  *5r«?r7wv*i  but  the  Manufcript 
 
 -J-  In  the  printed  Copies  it  is  «  jwi  ju*v0*v«,  &c.  But  the 
 Manufcript  leaves  out  «  w,  and  after  woXtpeiv  adds  lyfi(o^% 
 X«&4«  $  in&xT*  t$  Swpyxos  'IxTrot  woAe^«v  «'  Mirf,   &C. 
 
 i  Fi^ht 
 
of  Macarius  the  Egyptian.      305- 
 
 Fight  with  *  her  Enemies.  And  being  Thus 
 A rm'd  with  the  g  Spirit  of  the  Lord,  Fights  againlt * I£  xi. 
 wicked  Spirits,  and  h  Quenches  the  Fiery  Darts  2>  3- 
 of  the  JVicked  One.  For  without  the  Armour "  EPhei>i' 
 of  the  Spirit,  it  comes  not  forth  into  the  Line 
 of  Battle :  But  Furnifh'd  with  the  Weapons  of 
 the  Lord,  whenever  it  Hears  or  Smells  any  Hot 
 Battles,  itRufhes  forthwith  \  Leaping  and  with 
 a  Shout,  as  it  is  faid  in  Job^  At  the  Voice  of  her 
 Cry,  do  her  Enemies  fall  down  Flat.  And  thus 
 having  Born  the  Heat  of  the  Battle,  andObtain'd 
 the  Victory  thro'  the  Spirit,  it  carries  off  the 
 Triumphal  Crowns  with  great  ^Alacrity,  and  af- 
 ter all  Reits  in  Peace  together  with  the  Heaven- 
 ly King.  To  whom  be  Glory  and  Dominion 
 for  ever !   Amen. 
 
 *  The  Manufcript  inftead   of  ccvto7$  reads  Jutk. 
 
 f  The  common  Reading  is  c*  uXxXxyuxli  the  very  Phraie 
 of  the  Ixx.  in  Job  xxxix.  25-.  But  the  Alexandrian  Manufcript 
 reading  tibpxlh  I  rendred  it  accordingly. 
 
 X  HoMILY 
 
-$o6         The  Spiritual  Homilies 
 
 Homily  XXIV. 
 
 The  State  of  Chriftians  is  likerid  to  Merchan- 
 dize, and  to  Leavening.  For  as  the  Mer- 
 chants heap  tip  their  Earthly  Gains  together: 
 So  do  They  alfo  their  Thoughts  that  are 
 Scatter  d  throughout  the  World.  And  as 
 the  Leaven  leavens  the  whole  Lamp :  So 
 does  the  Leaven  of  Sin  Run  thro*  the 
 whole  Race  of  Adam.  But  Chrifi  Tuts 
 the  Heavenly  Leaven  .of  Goodnefs  into 
 Faithful  Souls. 
 
 Haitians  are  like  to  Merchants  that 
 Traffick  for  the  Greateft  Gains.  For 
 as  they  do  out  of  the  Earth  Heap  to- 
 gether their  Earthly  Gains  :  So  do 
 thefe  by  the  Help  of  all  the  Vertues, 
 and  by  the  Power  of  the  Spirit,  Gather  up  out 
 of  the  whole  Earth  all  the  Thoughts  of  their 
 Hearts  that  are  Scattered  up  and  down  through- 
 out this  prefent  World,  which  is  the  Greateft 
 and  the  True  Merchandize.  For  this  World 
 goes  contrary  to  the  World  Above,  and  this 
 prefent  Age  ftands  in  direct  Oppofition  to  the 
 Age  Above.  It  behoves  the  Chriltian  therefore, 
 having,  #  according  to  the  Scriptures,  Denied  the 
 World,  to  be  Tranflated  and  to  Depart  in  his 
 Mind  out  of  this  World,  (where  from  the  Time 
 of  Adam's  Trantejreffion  the  Mind  is  plac'd  and 
 expos'd  to  Snares)  into  the  other,  and  with  his 
 
 ill 
 
 c 
 
 1 
 
 *  The  Editions  of  Falthenius  and  Dr.  Thntms  read  here  ^erei. 
 But  the  Manulcript,  and  both  the  Editions  of  Ficus  in  Odavo> 
 ajnd  in  Folio,  read  *«/«. 
 
 Intellect 
 
o/Macarius  the  Egyptian.        30? 
 
 Intellect  to  take  up  his  Abode  in  the  Divine  World 
 Above,    as  it  is  written,    a  But  our  Conner  fat  ion '  Phil,  Hi 
 is  in  Heaven.  *•! 
 
 But  this  can  no  manner  of  way  be  Done 
 with  Succefs,  nnlefs  the  Soul  having  Denied  this 
 World,  fhall  Believe  in  the  Lord  with  her 
 whole  Heart ;  And  the  Power  of  the  Divine 
 Spirit  can  Gather  up  the  Heart  that  is  Scattered 
 throughout  the  whole  Earth,  into  the  Love  of 
 the  Lord,  and  Tranflate  the  Intellect  into  the 
 Eternal  World.  For  ever  fince  the  Tranfgref- 
 fion  of  Adam^  have  the  Thoughts  of  the  Soul 
 been  fcatter'd  Abroad,  from  the  Love  of  God 
 into  this  World,  and  been  mix'd  with  Material 
 and  Earthly  Imaginations. 
 
 But  as  AAdrii)    after  his  Tranfgreflion,    Re- 
 ceiv'd  into  himfelf  the  Leaven    of  Sinful   Af- 
 fections,   and  fo  by  participation   All  that  were 
 Born   of  him,    even  the  whole  Race  of  Adam 
 took  a  Part  of  that  Leaven  -,  And  ever  after,  fuch 
 was  the  Progrefs  and  Improvement  of  it,  Sinful 
 Affections  grew  up  in  Men  to  that  Degree,  as 
 even  to  come  to  b  downright  Fornication  and b  jam.  h 
 Uncleannefs,   and  Idolatries,   and  Murders,  and      *P 
 other  Absurdities,    till   fuch   time    as   Humane Rom*  *■ 2i 
 Nature  was  Leaven'd  with  Sin.     Nay,  fo  very 
 High  did  it  moot  up  in  Men,  that  they c  thought  c  P£  *-  t  • 
 there  was  not  fo  much  as  a  God  in  Being  :  But 
 they  paid  their  Adoration    to  Lifelefs    Stones  $ 
 nor  wou'd  they  admit  of  a  God  fo  much  as  in 
 d  Thought.      So  e  exceedingly  did  the  Leaven d  pf.  x  4. 
 of  corrupt  Affections,    Leaven  the  whole  Race  Rom.  i, 
 of  the  old  Adam  !  28- 
 
 After  the  fame  Manner  did  it  pleafe  the  Lord"*™"™'- 
 at  his  Coming,    to  Suffer  for  All,    and  to  Pur- 
 chafe  them  with  his  f  own  Blood,    and  to  putfRev-v-9-: 
 the  Heavenly  §  Leaven  of  Goodnefs  into  Faithful  g^"h" 
 Souls,  iubdued  by  h  Sin.     And  thus  afterwards *itom.vtijj 
 
 X  z  in      ia< 
 
2o8  The  Spiritual  Homilies 
 
 in  Proportion  to  the  Growth  and  Improvement  of 
 it,  to  Fulfil  All  the  Righteoufnefs  of  the  Com- 
 mandments, and  All  the  Vertues  within  them, 
 till  fuch  Time  as  they  might  be  Leaven'd  into  One 
 
 1 1  Cor.vi.  by  that  which  is  Good,  and  become  '  One  Spi- 
 .17.  rit  'With  the  Lord,  according  to  the  faying  of 
 St.  Paul  >  fo  that  Sin  and  Wickednefs  cannot 
 reach  even  to  the  Thoughts  in  the  Soul,  that  is 
 thoroughly  Leaven'd  with  the  Divine  Spirit,  as 
 it  is  faid,  Charity  thinketh  no  evil,  and  fo  on. 
 But  without  the  Heavenly  *  Leaven,  which  is 
 the  Power  of  the  Divine  Spirit  5  it  is  impoffible 
 for  the  Soul  to  be  Leaven'd  with  the  Goodnefs 
 of  the  Lord,  and  to  attain  to  Life.  As  on  the 
 other  hand,  neither  cou'd  the  Race  of  Adam 
 have  poffibly  been  turn'd  over  to  fuch  a  Degree 
 
 £1  Cor.  v.  of  Sin  and  Wickednefs,   unlefs  the  Leaven  k  of 
 8-       Malice,  which  is  Sin,  had  entred  into  him,  and 
 
 »Aftsv.  ?.  is  a  certain  Rational  l  and  Intellectual  Power  of 
 
 Luk.  xxii.  Satan. 
 
 3-  For  fuppofing  a  Perfon  to  be  Dreffing  Meal, 
 
 and  to  put  in  no  Leaven  >  how  much  foever  he 
 may  feem  to  take  Pains,  to  Turn  it  up  and 
 down,  and  to  work  it  Thoroughly,  it  is  at  belt 
 but  Unleaven'd  Dough,  and  not  fit  for  Eating. 
 But  after  the  Leaven  is  Flung  in,  That  draws  the 
 whole  Mafs  of  Meal  to  it  felf,  and  Ferments  it 
 all  into  perfect  Leaven,  as  the  Lord  alfo  liken'd 
 his  Kingdom  in  the  Parable,   when  he  faid,  the 
 
 *  The  Heavenly  Leaven.  The  Original  Word  n^tyi*,-** 
 is  much  more  Expreffive,  as  fignifying  not  merely  Leaven, 
 but  a  Leaven  of  Anticipation,  or  PrepJJeJjion,  anfwering  to 
 what  we  commonly  mean  by  Tr eventing  Grace \  So  alfo  Be- 
 low the  ?T£<}*v<u.iov  KetKici  is  not  barely  the  Leaven  of  Malice, 
 but  the  Preventing  Leaven  of  Malice,  if  we  may  fo  fpeak  ,•  that 
 wrong  Biafs  in  corrupt  Nature,  antecedent  to  any  Humane 
 A6t.  in  the  Soul,  which  is  commonly  known  in  the  Church 
 by  the  Name  of  Original  Sin. 
 
 i  m  Kingdont 
 
a/Macarius  the  Egyptian.       309 
 
 *n  Kingdom  of  Heaven  is  like  unto  Leaven^  whicbmM^-xli'1' 
 a  Woman  took  and  hid  in  Three  Meafures  of  Meat ,  }}'■■- 
 till  the  whole  was  Leaven* d.  2  x  r 
 
 Or  if  we  fuppofe  a  Man  to  have  any  Quanti- 
 ty of  Flefli  Meats  by  him,  and  after  all  his  care 
 of  them  he  can  take,  fhou'd  neglect  to  Salt  them 
 with  Salt,  which  deftroys  the  Worms  and  Re- 
 moves the  ill  Savour  •,  the  Pieces  ftink  and  are 
 corrupted,  and  are  Unfit  for  Man's  Ufc  :  After 
 the  fame  manner  do  but  imagine  the  whole  Hu- 
 mane Nature  to  be  Flefh  or  Unleaven'd  Dough  5 
 but  both  the  Salt  and  the  Leaven,  to  be  from 
 another  World,  the  Divine  Nature  of  the  Ho- 
 ly Spirit.  Unlefs  therefore  there  be  a  Mixture 
 made,  and  there  be  cart  into  the  Humane  Na- 
 ture Qualified  by  Humility,  from  that  World 
 and  Country,  the  Heavenly  Leaven  of  the  Spi- 
 rit, and  the  Good  and  Holy  Salt  of  the  God- 
 head: The  Soul  cannot  get  rid  of  the  111  Savour 
 of  Sin,  nor  be  Difcharg'd  from  that  Heavi- 
 nefs,  and  Unleaven'd  State,  that  of  Wicked- 
 nefs. 
 
 For  whatfoever  the  Soul  feems  of  it  felf  to  Do, 
 to  take  Care  of,  and  to  take  Pains  with,   Rely- 
 ing only  upon  the  the  bare  Support  of  its  own 
 Strength,   and  imagining  it  is  Able  perfectly  to 
 Accomplish  it  by  its  felf,  without  the  AfTiftance 
 of  the  Spirit,  it  is  mightily  miftaken.     For  that 
 Soul   is   by  no  means   Fit    for  the  n  Heavenly  "John  xiv. 
 Places^  nor  Fit  for  the  Kingdom,    that  imagines      \ 
 fhe  can,   from  and  by  her  Single  °  felf,  Purifie  Eph^i:  "• 
 her  felf  with  any  Perfection  and  Succefs.     For  o  job  xv< 
 
 unlefs  the  Man,  that  is  thus  Tormented  by  dif-  14 16. 
 
 orderly  Affections,    will  come  to  God,  having— v^.  4. 
 
 Renounc'd   the    World,    and   mall  Believe   in 3- 
 
 Hope,  and  with  Patience,  that  he  fhall  Receive 
 fome  Good  Thing,  that  does  not  p  properly  Be-  ?  Mark.  xl 
 long  to  his  own  Nature,   which  is  the  Power      18. 
 X  3 
 
3  i  o  The  Spiritual  Homilies 
 
 q  Hofea  x,  0f  the  Holy  Spirit,    and  the  Lord  {hall  i  Rain 
 
 Compared  ^0Wl1  uPon  ^1S  Sou*  ^rom  Above,  the  r  Divine 
 
 wfth     Life  :  Such  an  one  mall  neither  be  Scnfible  of  the 
 
 Pf.  ixxii.    True  Life,  nor  Recover  from  the  Intoxication 
 
 6-    ...  of  Matter  >    neither  will  the  Illumination  of  the 
 
 JCT-  xxm-  Spirit  Shine  out  in  the  Benighted  Soul,    *   or 
 
 Rom!  viii.  Kindle  UP tne  Holy f  Day  within  it  -7  neither  will  it 
 
 10.      be  Awakened  out  of  its  mod  Profound   £  Sleep 
 
 *  joh.  i.  4.  of  Ignorance  :    That  thus  it  might  come  to  ac- 
 
 Ephei.  iv,  knowledge  God  of  a  truth,    through  the  Power 
 
 Col!  iii.    °^  God,  anc^  the  u  Efficacy  of  his  Grace. 
 
 3,  4.         For  unlefs  a  Man  is  thus  through  Faith  thought 
 fiThef.v.  worthy  to  Receive  Grace,  he  is  even  of  no  ufe, 
 fm   ...  and  x  Unfit  fur  the  Kingdom.  And  again,  he  that  has 
 I4"     'Rcceiv'd  Grace  of  the  Spirit,  and  in  no  Inftance 
 ^Ephef.  iii.  turns  away  from  it  3    and  does  not  any  defpite  to 
 ao.  that  Grace  through  Carelefnefs,  or  evil  Practice  j, 
 
 W*i  l6'And   having    thus   Fought    Time   after  Time, 
 *  <L!   K'  ^'tl^  yet  not  Grieve  tne  Spirit,    he  {hall  be  Ena- 
 bled to  partake  of  Eternal  Life.     For  as  any  one 
 fenfibly   perceives  the  Efforts  of   corrupt   Af- 
 fections,  of  Anger  I  mean,    of  Conciipifcence, 
 and  of  Envy,  and  of  SluggilTinefs,  and  of  wicked 
 Thoughts,    and  all  other  Abfurd  Diipofitions: 
 So  ought  he  as  fenfibly  to  Feel  the  Grace  and 
 Power  of  God    in  trie  Vermes  3     In  Love,   I 
 mean,    and  Kindnefs,    and  Goodneis,   and  Joy, 
 and  Chearfulnefs  and  Divine   Gladnefs  5  that  fa 
 he  may  be  made  like    to,     and  be  mix'd   to- 
 gether with   the    Good    and   Divine    Nature, 
 with  the  Kind    and  Holy  Influence  of  Grace. 
 But  the  Intention,   that  has  been  Tried  by  the 
 Advances  and  Improvements   it  has  made,  as  it 
 Jiad  Time  and  Opportunity,  if  it  be  at  all  times 
 
 *  In  all  the  printed  Copies  here  is  *t\  which  in  the  Manu- 
 fcript  is  omitted ;  But  thus  rendered,  the  Senfe  is  the  very 
 fame. 
 
 United 
 
of  Mac ar ius  the  Egyptian. 
 
 United  to  Grace,  and  is  found  Acceptable,  it 
 becomes  in  Proportion  to  its  Advancement,  to 
 be  wholly  and  entirely  Spiritual.  And  thus,  as 
 to  what  remains  behind,  being  completely 
 wrought  Holy  and  Pure  by  the  Spirit,  it  is  made 
 worthy  of  the  Kingdom.  Glory  and  Worihip 
 to  the  Father  ofPurity,  and  to  the  Son,  and  to 
 the  Holy  Ghoft !    Jimcn. 
 
 311 
 
 Homily    XXV 
 
 This  Homily  teaches,  that  no  Man,  unlefs 
 he  is  ftrengtherid  by  Chri/l,  is  Able  to 
 get  clear  of  the  Stumbling-Blocks  of  Sa- 
 tan. And  what  they  ought  to  T)o,  that 
 are  defirous  of  the  'Divine  Glory.  It 
 teaches  alfo7  that  through  the  Difobedi- 
 ence  of  Adam  we  were  Brought  into  the 
 Bondage  of  Carnal  Affections,  from  which 
 we  are  'Deliver 'd  through  the  My  fiery  of 
 the  Crofs.  It  inftruEts  laftly,  that  the 
 Efficacy  of  Tears,  and  of  the  Divine]^! 
 Fire  is  Great.  33. 
 
 Ezck.  xi. 
 9,  20. 
 
 HEY  in  whom  is  the3  Divine  Law,  *  Cor.  m. 
 not    written    with    Ink    and    Letters,  T     3* . 
 but  Ingrafted  in  the  Hearts  of  Fiefh,  Vi,  24. 
 thefe  having  the   Eyes  of  their  Mind*Rom.yiii. 
 Enlightncd,    and   being    ever    defirous   of  the     24- 
 Hope,  n  >t  which  is  b  Seen,   but  which  is  In- 2      ' N ' 
 vifible  c  and  Intellectual  -,   are  Able  to  get  clear  c  |0/^  xx% 
 
 X  4  of 
 
312  7%e  Spiritual  Homilies 
 
 *  Compare  of  the  Stumbling-Blocks  d  of  the  Wicked  one 
 
 5ri&Up£ m^not  °f  *  thcwfetoes)    but  from  a  Power  that' is 
 
 xci    ,t  '  e  infuperable.     But  they  that  are  not  f  Honoured 
 
 •i  joh.iv.with  the  Word  of  God,   nor  Inftruftcd  in  the 
 
 4-       Divine  Law,    being   vainly  Puffd  up,  imagine 
 
 p^m.Pare  that  by  their  own  Free- Will  they  can  cut  off  all 
 
 rwith 9 'Occafions   of   Sin,    which    yet   is   Condemn'd 
 
 Rom.  iii.  through  the  Myftcry  of  the  Crofs  alone.     For 
 
 2.       that  Freedom  of  Will  which  is  in  the  Power  of 
 
 Man,  Lies  in  Refilling  the  Devil  :    But  not  in 
 
 any  Ability   to  maintain  an  abfolute  Sway  over 
 
 Pf.  cxxvii,  his  Affections.     For  unkfs  the  Lord  Build  the 
 
 *•      Houfe,  faith  the   Pfalmift,    and  keep  the  Citv, 
 
 the  Watchman  hath  kept  awake  in  vain,   and 
 
 in  vain  does  he  Labour  that  Buildeth  it. 
 
 For  it  is  Impracticable  to  Go  upon  the  Afp 
 and  the  Bafilifk,  and  to  Tread  upon  the  Lion 
 and  the  Dragon,    unleis  he  has  firft,    as   far  as 
 82Tim.ii.Man  is  able,   g  Purg'd  himfelf,    is  Enabled  by 
 2I-      him  that  faid  to  the  Apoftles,  Behold,  I  give  you 
 Luke  x.   power  f0  Tread  on  Serpents,   and  Scorpions,  and 
 over  all  the  Power  of  the  Enemy.     For .  were  the 
 Humane  Nature  Able,    without  the  Complete 
 Armour  of  the  Floly  Spirit,   to  Stand    again!! 
 the  Wiles  of  the  Devil  :     We  had  never  been 
 Rom.  xvi.  told  by  the  Apo file,   But  the  God  of  Peace  fo all 
 20.      Bruife  Satan  under  their  Feet  portly.-     And  a- 
 Compare  g^  Whom  the  Lord  pall  Slay  with  the  Spirit  of 
 g  T^hn'his  Mouth.     For  which    Reafon   alfo,     had  we 
 Rev.i.  16.  t>een   order'd    Before,     to   Befcech  the   Lord  3 
 M  ttn    i  Lead  us  not  into  'Temptation :   But  deliver  us  from 
 j  j."      the  Evil  one.     For  unleis  by  Means  of  fome  Su- 
 perior Succours,     we    are  Delivered    from   the 
 Fiery  Darts  of   the   Wicked  one,    and  may   be 
 
 *  The  Manufcript  here  inicrts  *»  w<p%  ewsr&i,  with  this 
 Advertifement,  that  thole  Words  were  put  in  to  fill  up  the 
 Senfe,  which  other  wife  wou'd  be  Imperfect. 
 
 thought 
 
a/Macarius  the  Egyptian.       313 
 
 thought  worthy  of  the  Adoption :  Our  whole 
 Conversation  is  to  no  End  or  Purpofe,  as  being 
 far  Remov'd  from  the  Power  of  God. 
 
 He  therefore  that  is  defirous  to  be  made  Par- 
 taker of  the  Divine  Glory,   and  as  in  a  Glafs  to 
 Behold  the  Form  of  Ch rift  in  the  Ruling  Power  of 
 his  Soul :    Ought  with  an  Unfatiable  Affection, 
 and  a  Defire  that  is  never  Full,   with  his  whole 
 Heart  and  Strength,    Night  and  Day  to   Seek 
 Help  from  God  in  the  Power  of  his  Might  -y 
 which  it  is  Impoffiblc  to  Partake  of,  unlets,  as 
 I  laid  Before,  a  Man  fhall  Reftrain  himfelf  from 
 the  Reiiih  of  the  World,  from  the  Lulls  of  the 
 h    Adverfe    Power,    which   is   contrary  to  the h  Compare 
 Light,  and  the  Energy  of  Wickednefs  $    it   is  1  Pet.  a. 
 perfectly  uncapable  of  any  Good  Influence,  and    TXI* 
 every  way  Eftrang'd  from  it.  J °lm  VU1- 
 
 Wherefore  if  you  defire  to  Learn  upon  what 
 Account,  we  who  were  Created  in  Honour,  and  Hcb.  ii.  7, 
 Plac'd  in  Paradife,    were  at  laft  compared  to  the  p^aI-  viii- 
 Be  aft  s  that  have  no  Under  ft anding,    and  made  like  q  J*'-  8 
 to  them,  having  Fall'n  from  the  immaculate  Glo-  pfa].'  xiix." 
 ry  :    Know  that  having  through   Difobedience      20. 
 become  Servants  to  Carnal  Affections,   we  have 
 Shut  our  Selves  out  from  the  Happy  Region  of 
 the  Living  -,  And  being  in  actual  Captivity,    are 
 ftill  Sitting  down  by  the  Rivers  of  Babylon  -y  And  P&lm 
 becaufe  we  are  ftill  Detain'd  in  *  Egypt,   it  13  «*&"*•»* 
 
 *  It  may  feem  odd,  I  confefs,  that  our  Author  here  fhou'd 
 firfl:  Say  we  are  fitting  down  as  Captrves  in  Babylon,  and  in  the 
 ,very  next  Words,  that  we  are  Detain'd  in  Egypt.  But  the 
 candid  Reader  will  fee  that  our  Author  fpeaks  not  Literally. 
 ,And  jf  we  look  upon  thefe  Two  Literal  Captivities,  the 
 Egyptian,  and  the  Babylon: fly,  as  Typical  of  that  fore  Bondage, 
 which  according  to  our  Author,  the  whole  Creation,  and 
 Man  above  all,  is  at  prefent  under,  Diftinguifhablc  as  with  Re- 
 lation to  the  Body,  and  with  Relation  to  the  Mind :  We  may 
 pofnbly  find  a  very  Harmonious  Confiftency  in  this  feeming 
 Contradiction, 
 
 evident*, 
 
314         The  Spiritual  Homilies 
 
 evident,  that  as  yet  we  have  not  Inherited  th 
 Land  of  Promife,  that  flows  with  Milk  and 
 Honey.  As  yet  we  are  not  work'd  up  with  the 
 Leaven  of  Sincerity,  but  continue  on  in  the  Old 
 Leaven  of  Wickednefs.  Our  Heart  is  not  as 
 '  Compare  yet  «  Sprinkled  with  the  k  Blood  of  God.     For  as 
 
 24.'  wi'thy^  the  Snare.of  Hell5  and  the  Hook  of  Sin  is 
 1  Pet.  i.  2.  Stuck  fait  in  it.%  As  yet  we  have  not  Receiv'd 
 *  A£ts  xx. l  Gladnefs  of  the  Salvation  of  Chnft.     For  ftill 
 
 28.  t\yC  m  gfing  of  Death  is  deeply  Rooted  in  us. 
 p^^^As  yet  we  have  notn put  on  the  New  Man,  which 
 4*3  ^  after  God  is  Created  in  Holinefs  \  Becaufe  as  yet 
 with  Rev.  we  have  not  °  put  off  the  Old  Man,  which  is  corrupt 
 xiv. 3 .and according  to  the  Deceitful Lufts.  As  yet  we  have 
 **iCor  not  Born  rf°e  p  £&ag8  of  the  Heavenly  Man,  nor 
 xv.  5-6.  been  ll  Conformed  to  his  Glory.  As  yet  we  have 
 "Ephef.iv.not  Worfhipp'd  God  in  r  Spirit  and  in  Truth  : 
 
 24-  By  Reafon  that  Sin  s  Reigns  in  our  Mortal 
 p"co  *xv  Bodies.     As  ycc  we  ^ave  not  Beheld  the  #  In- 
 
 49*#  '  corruptible  Glory  5  For  as  yet  we  are  under  the 
 ^Rom.viii.  Influence  of  the  Moon-lcfs  f  Night.     As  yet  we 
 
 *9-_.  have  not  put  on  t  the  Armour  of  Light  >  Becaufe 
 rjoimiv.  as  yet  we  ^ave  not  ca^.  Qg-  tjie  Armour,    the 
 
 s  Rom.  vi.  Darts,  and  the  Works  of  Darknefs.  As  yet  we  are 
 1 2.  not  Transform'd  by'  the  Renewing  of  our  Minds, 
 f  Compare  becaufe  as  yet  we  are  v  Conform'd  to  this 
 ir*u  l^d9i  World  in  the  Vanity  of  our  Mind.  As  yet  we 
 l!xxx\26.are  not  Glorified  ll  together  with  Chrifi,  becaufe 
 Pial.  hxii.neither  have  we  Suffered  with  Him.  As  yet  we 
 7-  ...  do  not  Bear  x  his  Marks  in  our  Body,  though  we 
 \  Ro.  xm.jiave  |Deen  4-  -n   tjie  jyivrtery  of  the  Crofs  of 
 
 ^rf.  2.  Chrift. 
 
 uRo.  viii.  v  M  ,      . 
 
 17.  *  The  printed  Copies  read  t>ji>  «>o|av  m  cc^oc^m,    but  the 
 
 J  Gal.  vi.  Manufcript  rni  &g<sv  t*\  u<p9xprov.     The  Senfe  is  much  the 
 17-       fame  both  Ways.     Compare  1  Cor.  xv.  42,  43.  with   2  Cor- 
 iii.  7._n. 
 
 t  Thoy  we  have  been  in  the  My  fiery,  &c.  I  fhould.fufoecl:  the 
 Original  Reading  to  have  been  ftv  fyjoflpo',    which  feems  to 
 
 Suit 
 
^/Macarius  the  Egyptian.       315 
 
 Chrift.     For  as  yet  we  live  in  Carnal  Paffions 
 
 and  Lufts.     As  yet  are  we  not  made  Heirs  and 
 
 *  Joint-heirs  with  Chrift.     For  *  as  yet  the  Spi-X Ro.viii, 
 
 fit  of  Bondage  is   in  us,   and   not  of  Adoption.      I7* 
 
 We  are  not  yet  become  the  Temple  of  God,  and 
 
 the  Habitation  of  the  Holy  Spirit.     For  ftill  we 
 
 are  the  >r  Temple  of  Idols,  and  the  z  Receptacle y  Ezek. 
 
 of  wicked  Spirits,  by  realbn  of  that  our  violent  z  *iv-  5- 
 
 Bent  to  Diibrderly  Affections.  xvi^"  2 
 
 For  really  as  yet  we  have  not   attained  to   a  Matt.  xiM, 
 Simplicity  of  Behaviour,  and  a  Clearnefs  of  Con-  4,  19. 
 fcience.     As  yet  we  have  not  been  thought  wor- 
 thy of  the  Sincere  and  Rational  Milk,  and  the 
 Intellectual  a  Improvement.     As  yet  the  Day  has a  1  Cor. 
 not  Dawtid)  nor  b  the  Day  Star  Rijen  in  our  Hearts.  bxm-  !  r-. 
 As  yet  we  are  not  mix'd  with  the  Sun  of  Righ-    2    et 
 teoufnefS)  f  neither  have  we  c  Burniflfd  in  concert  c  Matth.  v. 
 with  his  Splendors.  As  yet  have  we  not  receiv'd  the      i<5. 
 Lord's  d  Similitude  -y  neither  have  been  Partakers  Mal- iv;  2- 
 of  the  e  Divine  Nature.     As  yet  we  are  not  ^IV^tiT 
 come  the  genuine  Royal  *  Purple,  nor  the  Le-  J  9\ 
 gitimate  Image  of  God.     As  yet  we  have  not  Coloil".  ui, 
 been  f  Wounded  with  Divine  Love,  neither  have      IO«. 
 we  been  Smitten  with  the  Spiritual  Love  of  the' ^€th^- 
 Bridegroom.     As  yet  we  have  not   been  £  ac"Cantv  S. 
 quainted  with  the  h  Fellowlhip  that  exceeds  all  with  Pial. 
 
 Xlv.    2,     j\ 
 
 Suit  Better  with  the  Running  Senfe  of  the  Homily.  But31**  - 
 both  the  Manufcript  and  printed  Copies  ae;rcein<T,  1  have  rcn-  XJX:  ,2* 
 der'd  it  accordingly.  S.EFhd- 
 
 .  ,  1 1 J .     IO. 
 
 *  Talthenius,  and  after  him  Dr.  Fritius,  read  in.      But  the*,  ljQu:  2 
 Taris  Editions  both  in  O&avo  and  Folio  read  with  the  Ma- 
 nufcript <7<. 
 
 f  The  Printed  Editions  read  all  xzru  rode,  uvtS  rwttjSf,^?*- 
 fB/j  uKJla-iv.    But  the  Manufcript  feems  moreEmphatical,  viz., 
 
 bTi  ra.li;  dvyctlc,  civvy    rrtu>vs^'^/ot.^p. 
 
 *  This  ExpreiTion  feems  to  be  a  Cataehreftical  AJlufion  to 
 
 the  Privilege  of  Royalty  obtained  by  Chrift  for  us,  and  Pur- 
 chased by  his  Blood.     See  the  Introduction,  p.  ja. 
 
 Exprcf- 
 
£i6        The    Spiritual  Homilies 
 
 Expreifion  $  nor  had  any  Infight  into  that  Pow- 
 er, and  Peace  that  is  Infeparable  from  Holinefs. 
 And  to  fay  much  in  little  we  are  not  as  yet  a 
 
 1  iVct.u. 9.  C  ho/en  i  Generation,  a  Royal  Priefthood,  an  Holy 
 Nation,  a  Peculiar  People :  Becaufe  as  yet  we  are 
 
 fMatth.     Serpents,  and  a  k  Generation  of  Vipers. 
 «fc  7-         But  how  fhou'd  we  be  any  thing  but  Serpents, 
 who  are  not  Found  in  the  Obedience  of  God, 
 
 *  Compare  but  in  that  Difobedience  with  the  1  Serpent  In- 
 
 Gen.  iii.    trodue'd  ?  Wherefore  upon  thefe  Considerations 
 
 13.  Wifd l.j  anl  perfectly  at  a  lofs,  how  to  Bewail  our  Mi- 
 tt vjrife  *"elT'  as  **  deferves.  I  am  entirely  ignorant  with 
 ^Heb.  xii'.wnivt  Cries  and  m  Tears  I  mall  Addrefs  my  felf 
 
 17.      to  Him  that  is  Able  to  Drive  out  the  Error  that 
 —  v.  7.     is  in  me.     But  how  Jh all  /»  Sing  the  Lord's  Song 
 
 cxPxxviiS4  in  aftran£e  Land?  How  ^al1  l  Bewail  °  Jerufa- 
 
 •'LaiLi  'Ism?   How  mail  I  Efcape  from  the  Hard  Bon- 
 
 i2yi6,io.dage  of  Pharaoh?  How  mall  I  do  to  leave  the 
 
 1 2 Pet.  ii. Filthy  p Neighbourhood  I  am  in?  How  mail  I 
 
 r7' 8;     Deny  the  bitter  Tyranny  I  am  under?  Which 
 
 x°  *'  way  {hall  I  get  out  of  the  Land  of  Egypt  ?  How 
 
 fhall  I  march  thro'  the  Great  Wildernefs?  How 
 
 1 John  iii.  fhall  I  efcape q Perifhing,  when  Bit  by  Serpents? 
 
 14.  if-  How  fhall  I  Overcome  the  Aliens?  How  fhall 
 compar'd  j  utterly  Deftroy  *  the  Nations  that  are  within 
 Num.xxi. mc?  How  fhall  I  Receive  the  Oracles  of  the 
 9.  Divine  Law  upon  my  r  Tables?  How  mail  I  Be- 
 r2Cor.iii.  Hold  the  True f  Pillar  of  Light,  and  the  f  Cloud, 
 
 "  5-       that  proceeds  from  the  Holy  Spirit  ?  How  fhall 
 
 ■EcSv.'I  Enjoy  the  "Manna  of  Eternal  Delights  ?  How 
 
 $'  4.   '  mall  I  Drink  Water  out  of  the  Quickningw  Rock  ? 
 
 *Rev.ii.    How  fhall  I  pafs  over  Jordan,  and  enter  into  the 
 
 *7-      Land  of  Promife  ?  How  {hall  I  Behold  the  Cap- 
 
 v  1  Cor.  x.  J  L 
 
 4. 
 Joh.  vii.         *  The  Canaanites  here  Alluded  to  were  plainly  Typical  of 
 
 27 29.  the  Corrupt  A fre&ions  in  Humane  Nature  which  are  as  much 
 
 to  be  Rooted  out  in  a  Spiritual  Senfe,  as  the  other  in  a  lite- 
 ral. Compare -Dertf.  vii.  z—f.  with  ijob.v.  if,  16.  Man  is 
 here  fpoken  of '-as  3  little  World,  &c, 
 
 tain 
 
Heb.  vi. 
 20. 
 
 of  Macahius  the  Egyptian.      317 
 
 tain  of  the  Lord,  whom  Joftjua^  when  he  Be-  fatt*j-l+r- 
 
 held,  Fell  down  immediately,  and  Woi  mipp'd  ? 
 
 For  unlefs  by  my  Acquaintance  with  all  theie,  I 
 
 fhall  Root  out  the  Nations  within  me  -y    I  Avail 
 
 never  gain  Admittance,  nor  Reft  in  the  Sanctuary 
 
 of  God,  nor  be  made  Partaker  of  the  Kingdom 
 
 of  Glory. 
 
 Wherefore  endeavour  all  you  can  to  become 
 the  Child  of  God  without  x  Blame,  and  to  En-  *  Ephef.  i. 
 ter  into  that  Reft,  whither  the  y  Forerunner  Chrift      4 
 is  Entred  for  z  us.     Do  your  utmoft  that  your     lc 
 Name  be  written  in  the  Church  in  Heaven  with  *joh.*xiv; 
 the  a  Firftborn ;  that  you  may  be  found  at  the     z,  3. 
 b  Right  Hand  of  the  Majefty  on  High.     Study  to a  Luke  x. 
 Enter  into  the  c  Holy  Citya  the  Peaceful  Jeru-  Heb2°^i7 
 falem,  and  that  in  its  higheft  a  Exaltation,  where      1Jg 
 Paradife  e  alfo  is.   For  thefe  Wonderful  and  Blef- b  Compare 
 fed  f  Patterns,  you  can  no  other  way  be  thought  Heb.i-  3. 
 worthy  of,  unlefs  you  pour  out  Tears  Day  and™lthRcr: 
 
 tvt-    i  j-  1  •        i         r  ■  2      7-  XT-   r    111.21. and 
 
 Night,  according  to  him  that  laid,  Every  JSlight  Matth.  xx. 
 waJJj  I  my  Bed^  and  Water  my  Couch  with  my  23. 
 fears.     For  you  can't  but  know  that  they  ^tocRev.xxk; 
 h  Sow  in  Tears  Jh all  Reap  in  Joy.  Wherefore  the   7»  IO-  . , 
 Prophet  exprcfles  himfelf  with  Confidence, '  Hold'"*™;1*' 
 not  thy  Peace  at  my  fears.   And  again,  k  Thou  haft  *  Gal.  "iv. 
 pit  my  Tears  (in  *  thy  Sight)  even  as  in  thy  Pro-      *6> 
 mife.  And  elfewhere, l  My  Tears  have  been  my  Meat  \  R(7-"-.7- 
 Day  and  Night.    And  in  another  m  Pfalm^  I  have     e  *vm" 
 mingled  my  Drink  with  Weeping.     For  that  Tear%Y£.  vi.  6. 
 that  is  Really  Shed  out  of  much  n  Affliction  and  An- h  Pf.cxxvi. 
 guiflo  of  Heart  in  the  Acknowledgment  of  the.     $*• 
 Truth,  and  the  ° Burning  of  the  Bowels,  is  the' pf-xxxix- 
 very- Food  of  the  Soul  made  out  of  the  HeaveiHkp£M.$j 
 ly  Bread  :  which  Mary  partook  of  in  a  more1  Pf.xlii.  3" 
 
 raPf.cii.o. 
 
 *  So  Talthmus,   and  the   Folio  Edition,  viz*  c*  e\ff<  <•«. n  iCor.ii. 
 Which    however  both  the  Edition  of  Morelius,   and  the  Ma-      4*  'm 
 nufcipt  omit.     Compare   the  LngM)   Tranflations  of  this°— "xi'2^' 
 FfaU 
 
 Emi- 
 
3 1 8  The  Spiritual  Homilies 
 
 •  Eminent  manner  when  {he  Sat  at   the  Feet  of 
 our  Lord5  and  Wept,  #  according  to  the  Testi- 
 mony of  our  Lord  Himfelf.    For,  faith  he,  Mary 
 hath  Chofen  that  good  fart ,    which  JJoall  not  be 
 'Taken  away  from  her.     O  thofe  Pretious  Pearls 
 that  Drop  in  the  Fall  of  BlcfTed  Tears !  O  that 
 » if.xUu  8.  Upright  and  Obfequious  Attention !  O  the '  Man- 
 *  Deut-2    lincfs  and  k  Wifdom  of  that  Mind  !  O  the  »  Sharp- 
 nCxlix.l.  ne*~s  °**  t^ie  Spirit  of  the  Lord  of  Love  ftrongly 
 carried  out  towards  the  unfullied  Bridegroom! 
 O  the  Sting  of  Defire  in  the  Soul  for  God  the 
 "JfJxiLjr,  Word!  O  the  clofe  Union  of  the  m  Bride  with 
 the  Heavenly  Bridegroom ! 
 
 Imitate  this  (  O  my  -f  Soul)  as  a  Son,  imi- 
 tate this,  looking  after  nothing  elfe,  but  Him  only 
 J  Luk,  xii.  who  faid,  n    I  am  come  to  fend  Fire    on  Earth, 
 49-      which  I  wou'd  #  it  were  already  kindled.    For  this 
 Burning  of  the  Spirit  it  is  that  Kindles  up  new 
 Life  in  the  Heart.     For  which  reafon  is  this  Im- 
 material and  Divine  Fire  us'dto  Enlighten  Souls, 
 and  to  Try  them  as  the  Pure  Gold  in  the  Fur- 
 nace, but  to  -\  Confume  Sin  as  Thorns  and  Stub- 
 °Deut.  iv.  ble.     °  For  our  God  is  a  Confirming  Fire,  in  Flam- 
 „  l4"  ••    *"#£  Fire  taking  Vengeance  on  them  that  knozv  not 
 zq,      God,  and  Obey  not  his  Gofpel.     This   very  Fire 
 2ThcfTi. 8.  exerted  it  felf  in  the  Apoftles,  when  they  p  fpoke 
 pAasn.    with  Fiery  Tongues.     This  very  Fire  it  was  that 
 3>  4- 
 
 *  The  Manufcript  inftead  of  «£?*  reads  »«7«* 
 f  All   the  printed  Copies  read  here  wc,  tskvov,  and  fo  does 
 the  Manufcript   in  the  Margin ;    but  in.  the  running  Text  it 
 reads  u  tUvov    Agreeable  to  this  are  All  the  Vernons.    But  not 
 knowing  how  to  Reconcile  the  Syntax  any  other  way,  I  have 
 put  in  (O  my  Soul)  to  Agree  with  «.<po*a<r* 
 Dan.  Hen-      *  The  printed  Copies   read  all  9  nh  eLvfoB-v.     And  Hein~ 
 liiExerc.t.^  thinks  it  probable  that  the  True  Reading  was  «  *>h  *n$&*i, 
 §.adL.xn.  But  the  jyjanufcript  here  inftead  of  >$  riS-s^a  *,  reads  «&*«»«/. 
 Fo!  d  1 7  1  *      "1"  T^e  Manufcript  rea^s   <P<»V£™    and  *v«A/Vx«v ,    which 
 Lujo-',  Bat.  fccms  more  uniform. 
 
 1639*  having 
 
a/Macarius  the  Egyptian.        319 
 
 having  Diffused  its  Luftrc  round  St.  Paul,  by  a 
 Voice  cnlightned  his  Mind  indeed,  but  Darkned 
 his  outward  P  Sight.    For  neither  was  he  fenfiblcp  Adhix.3; 
 of  the  Force  of  that  Light  without  the  Body.  4»y»8,  9. 
 This  very  Fire  was  Seen  by  Mofcs  in  the  1  Bufh.iE.voJ.iii. 
 This  very  Fire  in  the  Form  of  a  Chariot  fnatch'd      2. 
 away  r  Elijah  from  the  Earth.     In  quell:  after A<as  vii* 
 the  Influence  of  this  Fire  it  was  that  the  BlelTcdr  2l|i°' 
 David  (aid,  f  Try  me,  O  Lord,  and  Prove  me,  Try  \i  lfm 
 out  my  Reins  and  my  Heart.     This  very  Fire  In-  fP£xxvi. 
 flam'd  the  Heart  of  t  Cleopas  and  his  Compani-t     2- 
 on,  as  our  Saviour  was  Talking  to  them  after  the        ***** 
 Refurrection.      Whence   alfo    both  the  Angels 
 and  Miniftring  Spirits  partake  of  the  Brightnefs 
 of  this  Fire,  according  to  what  is  (aid  in  Scri- 
 pture, u  who  maketh  his  Angels  Spirits,  and  hisnV£.  civ.  4. 
 Miniftcrs  a  flaming  Fire.     This  fame  Fire  burns  Heb.1.7. 
 up  the  Beam  w  in  the  inward  Eye  ->  Reftores  the  w  Matth* 
 Mind  to  its  Purity,    that  fo  upon  Recovering 
 its  Native  Power   of  Seeing,  it  may  Inceflantly 
 Behold  the  Wonders  of  God,  according  to  him 
 that  faid,  x  Open  thou  ?nine  Eyes,  that  I  may  Be- x  Pf.cxix. 
 hold  wondrous  things  out  of  thy  Law.     This  very      JS. 
 Fire   therefore   is   that   which   puts   Devils  .to 
 Flight,  and  Takes  away  Sin,  is  the  Sovereign 
 Power  of  Railing   the  Dead    to   Life,   is   the 
 Energy  of  Immortality,  is  the  Illumination  of 
 Holy  Souls,    and  the  Support  of  the  Rational 
 Powers.     Let  us  Pray  v  this  Fire  that  it  wou'd  j^ the 
 come  to  us  alfo,  that  we  walking  at  all  times  in  dlvTvem 
 the  z  Light,  may  never,  no  not  for  a  Moment,  Creator  in 
 Dafh  our  a  Feet  againft  a  Stone  :    But  as  Lights thc  °rdi- 
 Jhining  in  the  IVorld,  may  b  hold  forth  the  Word  ^y^tionOf- 
 EternalLife;  that  enjoying  the  good  things  orV,u}^ 
 c  God,  we  may  reft  with  the  Lord  in  Life,  Gio-TfUci.u* 
 rilying  the  Father,  and  the  Son,  and  the  Holy  Mattiv.6. 
 Gholt.     To  whom  be  Glory  for  ever  !  Amen.      phlL  "• 
 
 Tf.lxxxiv. 
 Homily      n. 
 
$zo  The  Spiritual  Homilies 
 
 Homily  XXVL 
 
 Concerning  the  Truth  and  Excellency,  the 
 Ability,  and  Operation  of  the  Immortal 
 Soul  i  And  h&w,  it  is  tempted  by  Satan, 
 and  Obtains  ^Deliverance  out  of  Tempta- 
 tions. Bat  it  cmtains  fome  Queftwns  full 
 of  very  much  Inflru£iwn. 
 
 HfO  N't  you,  my  beloved  Brother,  (lightly 
 
 Regard  the  Intellectual  Nature  of  the 
 
 Soul.    ;  The  Immortal  Soul  is  a  VefTel 
 
 of  Great  price.     See  and  Obferve  how 
 
 Great  the  Heaven  is  and  the  Earth,  and  yet  God 
 
 sEccxxiv.took  not  any  Great  Complacency  in  a  them  : 
 
 ?     8.    -gut  jn  Thee  only.     Behold  thy  own  Worth  and 
 
 High  Defcent  -y  That  the  Lord  fhou'd  come  on 
 
 b  Heb.ii.y.  an  Embafly,  and  that  not  by  b  Angels,  but  in 
 
 *-tLLl.  his  own   c   Perfon,    on  purpofe  to  Recal   thee 
 
 i  Luk>  XVo  that  had  ft  been  d  loft,  and  e  wounded,  and  to 
 
 24.      Reftore  to  thee   the  Original   f  Formation  of 
 
 •—  x.  30.  Adam  in  his  Purity.     For  Man  was  Lord  of  All, 
 
 1  2  Cor' v*  from  Heaven  above  to  the  Depths  Beneath,  and 
 
 Rev7xxi.  a  Difcerner  of  the  AfFe£tions,  Averfe    to   De- 
 
 .  ^.       vils,  and  Pure  from  Sin  (  the  *  Image  )  %  and 
 
 Joh.iii.  3-Likenefs  of  God.     But  thro'  the  Tranfgreftion 
 
 ■Gcn.i.26.washe  Fallen,  and  Wounded  and  Dead.     For 
 
 Satan  has  Spread  a  Mift  over  his  Mind.     In  one 
 
 refpect  he  is  Thus  j  and  in  another  he  Lives,  and 
 
 Difcerns,  and  has  a  Will. 
 
 *  The  printed  Copies  all  read  #x*x*/.  Inflead  of  whicJi 
 the  Manuscript  reads  much  better  eixw. 
 
 Queft.  Is 
 
0/"Macarius  the  Egyptian.       311 
 
 Qiieft.  Is  not  the  Natural  Concupifccnce  Rooted 
 out  by  the  corning  of  the  Holy  Spirit,  together  with 
 Sin  ? 
 
 Anfiv.  I  faid  Before,  that  Sin  is  Rooted  out 
 under  one  ->  And  that  Man  receives  the  Original 
 Formation  of  Adam  in  his  Purity.  Thus  *  verily 
 thro'  the  Power  of  the  Spirit,  and  the  Spiritual 
 Regeneration,  he  comes  up  to  the  Degrees  of 
 the  Firit  Adam,  and  is  made  h  Greater  than  *  Compute 
 Him  3  For  he  is  Deified.  i  Cor.  xv* 
 
 Quell.  Whether  Satan  islet  loofe  to  a  certain  *&  w^  , 
 Degree,  or  makes  War  as  he  pleafes  ?  L^  \l\\% 
 
 Anfw.  His  AfFault  is  Level'd  not  only  at  Chri-  13. 
 flians,  but  at  Idolaters  alfo,  and  indeed  upon  the 
 whole  World.  If  therefore  he  were  permitted 
 to  War  at  Pleafure,  He  wou'd  put  an  End  to 
 All.  How  fo  ?  Why,  Becaufe  This  is  his  Bufi- 
 nefs,  and  his  Defire  is  This.  But  as  the  Potter 
 puts  his  Veftels  in,  and  Heats  the  Furnace  gently  ^ 
 not  overmuch,  left  being  Bak'd  above  Propor- 
 tion they  fhou'd  Crack }  nor  yet  Lefs,  left  be- 
 ing Under-done,  they  fhou'd  come  to  nothing  : 
 And  if  the  Silver-Smith  and  the  Gold-Smith  put 
 on  Fire  by  Rule  >  For  if  there  is  more  than 
 enough,  the  Gold  and  Silver  is  melted,  and  be- 
 comes like  Water,  and  is  loft :  And  if  the  Mind  of 
 Man  has  Skill  enough  to  Proportion  his  Burdens 
 to  his  Beaft,  even  to  a  Camel,  or  any  other  Ani- 
 mal, fuitable  to  the  Strength  they  have  to  Carry  : 
 How  much  more  does  God,  who  f  knows  the 
 Capacities  of  Men,  {  Loofen  the  Reins  of  the '  t  Cdr.  x. 
 Adverfe  power  in  different  degrees  ?  SJ« 
 
 But  as  the  Earth,  tho'  it  be  but  One,  is  in  One 
 part  Rocky,  and  in  another  Fat  Soil  >  And  one 
 
 *  The  printed  Copies  read  Jr^,  but  the  Manuscript  vr*?. 
 
 f  All  the  printed  Copies  reads  Sfc.  The  Manufcript  indeed 
 reads  ucy  but  becaufe  xi(&>  follows,  and  not  a ta><,  1  prefer^ 
 the  Reading  of  the  Printed  Copies. 
 
 Y  part 
 
322  The  Spiritual  Homilies 
 
 part  is  Fit  for  Planting  the  Vine,  but  another 
 again  for  Sowing  Corn  and  Barley  :    So  is  there 
 as  great  a  Difference  in  the  Hearts,  and  Wills  of 
 *iCor.xii.  Men.     So  alio  are  the  k  Gifts  that  come  from 
 4—7'  "-Above,  Dillributed  accordingly.     To  one  is  gi- 
 '  — ver.8.ven  the  Miniftration  of   ]  the  Word  j    But  to 
 m -ver. i o.  another  the  m  Decerning  of  Spirits  ;  to  a  third, 
 ■— ver.  9.  the  Gifts  of  n  Healing.      For  God   very   well 
 knows  any  one's  Ability  to  Difpenfe  •,  And  accor- 
 dingly does  he  Bellow  his  feveral  Gifts.     In  like 
 manner  alfo  with  refpecl  to  Battles,  in  the  fame 
 Proportion  as  any  one  is  Able  to  Receive  and 
 Suftain  the  Fight,  fo  far  is  the  Adverie  power 
 let  Loofe  upon  him. 
 
 Quell.  Does  he  that  has  Received  the  Divine 
 Power ■,  and  is  in  fame  me  a f lire  Alter* d by  it ^  continue 
 Still  in  the  Nature  he  had  Before  ? 
 
 Anfw.  That  the  Will,  even  after  the  Recep- 
 tion of  Grace,  may  be  Tried,  which  way  it  In- 
 clines, and  to  which  it  gives  Confent,  the  Na- 
 ture Remains  the  very  fame  it  was :  He  that  was 
 Hard,  continues  in  his  Hardnefs,  and  he  that 
 wTas  Light  in  his  Levity.  But  now  and  then  it 
 happens,  that  an  unlearned  Perfon  is  fpiritually 
 Regenerated  y  and  Chang'd  into  a  Man  of  Wif- 
 dom  :  And  hidden  Myiteries  are  made  known 
 to  him,  when  yet  in  his  own  Nature  he  is 
 Rude  as  Ever.  One  that  is  naturally  of  an  Au- 
 ftere  Difpolkion,  gives  up  his  Will  to  the  Ser- 
 vice of  God,  and  God  accepts  him  :  But  Hill 
 his  Nature  Retains  its  former  Aufterity,  and  God 
 is  pleas'd  to  Delight  in  him.  Another,  is  of  an 
 Obliging  Carriage,  Candid,  and  Good.  He  alfo 
 Religns  himfelf  to  God  y  And  the  Lord  accepts 
 him  indeed  ;  But  becaufe  he  Pcrfilts  not  in  good 
 works,  he  delights  no  farther  in  him.  For  in- 
 deed the  whole  Nature  of  Adam  is  Changeable 
 into  Good,  and  into  Evil  :    Capable  of  Evil  it 
 
 is 
 
a/Macarius  the  Egyptian.      313 
 
 is  true,  but  if*  it  fo  pleafe,  without  bringing  to 
 Effect  or  Finifliing  any  Thing. 
 
 As  in  Parchment  that  is  written  upon,  you 
 have  put  down  what  you  had  a  Mind  to,  and 
 again  have  Blotted  it  out  •,  for  the  Parchment 
 receives  all  Manner  of  Writing  :  Jult  fo  is  it 
 with  the  Man  of  an  Hard  Difpoiition  ;  He  has 
 given  up  his  Will  to  God,  he  is  Converted  to 
 that  which  is  Good,  he  has  found  Acceptance 
 with  God.  For  God,  that  he  might  Manifefl 
 his  Bowels  of  Companion,  Receives  All,  every 
 Manner  of  Will,  without  Diitindtion.  What- 
 foever  City  the  Apoftles  went  into,  they  made 
 fome  c  Stay  there  -,  And  of  thofe  that  were  111, ' Mattfu  *« 
 fome  they  Cur'd,  but  others  they  did  not.  But  II- 
 thofe  very  Apoltles  had  a  Mind  however,  to Afts  xvm* 
 Raife  all  their  Dead  to  Life,  and  to  Recover  the 
 Sick  to  their  Health  again,  but  that  they  had  not 
 entirely  their  own  Will.  For  it  was  not  Per- 
 mitted them  to  Do  whatsoever  they  wou'd  them- 
 felves.  In  like  manner  even  Pauly  when  Appre- 
 hended by  the  Heathen  Ruler,  wou'd  the  Grace 
 of  God  have  given  leave,  had  broke  through  the 
 Ruler's  Guards  and  the  Wall,  being  a  Man  that 
 had  the  Spirit.  But  he  is  let  down  by  Means 
 of  a  d  Balket.  But  what  becomes  of  the  Divine d  a&s  it, 
 Power  then,  that  was  Prefent  with  him?  Why,  */• 
 Thefe  Things  were  Done  by  a  particular  Dif- 
 penfation,    that  in  fome  Cafes   they  fhou'd  Do  v 
 
 Signs  and  Wonders :  But  in  others  not  be  Able, 
 that  fo  in  all  thofe  Inilances  the  Faith  might 
 clearly  be  feen  both  in  them  that  Believ'd  not, 
 and  in  the  Faithful,  and  their  Free  Will  put  to 
 the  Trial  -,  and  that  it  might  appear  whether 
 fome  were  Scandalized  at  their  Infirmities,  or  not. 
 For  fhou'd  the  Apoftles  have  Done  all  they  had  a 
 Mind  for,  they  wou'd  with  an  High  Hand  have 
 Drove  Men  to  the  Worfhip  of  God  by  Mira- 
 
 y  2*  1  cuious 
 
324         The  Spiritual  Homilies 
 
 culous  Signs,   and  their  own  Free  Will.     And 
 then   there  wou'd  be  no  more  either  Faith  or 
 RorTTx!  Infidelity.     For  e  Chriftianity  is  a  Stone  of  Stum- 
 32,  33.  bling,  and  a  Rock  of  Offence. 
 with         But  what  is  written  of  Job,    How  Satan  * 
 Matt.  xm-Begg'd  him,  is  not  without  its   weight.     For 
 11 '      without  a  particular  Permiffion,  he  cou'd  not  of 
 himfelf  Do  any  Thing.     But  what  faith  the  De- 
 Job  ii.  y.  vil  to  the  Lord  ?    f  Give  him  but  into  my  Hands, 
 and  -f  he  ivill   Curfe  thee   to   thy  Face.     Thus 
 even  at  prefent  Job   is  the  veiy  fame,  God  the 
 fame,  and  the  fame  too  is  the  Devil  alfo.     The 
 very  Moment  therefore  that  Job  obtains  the  Di- 
 vine Help,  and  is  Ready  in  Mind,  and  Warm'd 
 with  Grace,  does  Satan  defire  him,    and  fays  to 
 Job  1.  9   t|ie  Lqj.^  Becaufe  you  Succour  and  Support  him, 
 he  ferveth  you.     But  do.you  Relinquijh,   and  De- 
 liver him  to  me,  and  he  ivill  Curfe  thee   to  thy 
 Face.     What  remains,  but  that  Grace,  fince  the 
 Soul   is  Comforted  by  its  Prefence,  withdraws 
 it  felf,  and  the  Soul  is  Deliver'd  over  to  Tempta- 
 tions ?  The  Devil  therefore  cometh,  bringing  on 
 Endlefs  Mifchiefs :  Defpair,  Renunciation,  wick- 
 ed Thoughts,  Afflicting  the  Soul,  that  fo  he  may 
 take  her  off,  and  Alienate  her  from  her  Hope  in 
 God. 
 
 But  the  Soul  that  is  Wife,  in  the  very  midft 
 Jobxxvii.of  Calamities,  and  Affli&ion,  never  Defpairs  : 
 But  what  it  Holds,  it  Holds  faft  j  And  how 
 much  foever  fhe  may  Bear  through  the  Num- 
 -""^"•^•berlefs  Temptations  brought  upon  her,  flill  her 
 Words  are,  'Though  I  fooiCd  ev'n  Die,  yet  will  I 
 not  let  him  Go.     And  if  the  Man  holds  out  to 
 
 *  That  is,  Tempted  him,  fay  fome.  See  Heinfii  Exercita- 
 iwnes  Sacra,  in  Nov.  Teft.   Cap.  xix.  p.  193. 
 
 f  The  Printed  Copies  read  all,  r,  #&.  But  the  lxx.  «  uv 
 which  is  fbllow'd  in  All  the  Verfions.  The  Manufcript 
 directs  to  read  however  in  the  Margin  «  <^,  though  in  the 
 running  Text  it  agrees  with  the  Printed  Copies. 
 
 the 
 
0/Macarius  the  Egyptian.       315 
 
 the  End,  Then  doth  the  Lord  Begin  to  Argue 
 the  Cafe  with  Satan,  you  fee  how  great  Evils,--'"-!' 
 and  Afflictions  thou  haft  brought  upon  him,  and  he 
 hath  not  hear  hied  unto  thee,  but  Me  he  Serves, 
 and  Me  he  Fears.  Then  is  the  Devil  all  over  in 
 Confufion,  and  has  Nothing  further  to  Reply. 
 For  as  to  Job's  Cafe,  had  he  Forefeen  that,  tho* 
 he  fhou'd  Fall  into  Temptations,  he  wou'd  Bear 
 up  againft  them,  and  not  be  Worfted  :  He 
 wou'd  never  have  been  fo  Importunate  for  him, 
 to  Prevent  his  own  Difgrace.  So  alfo  at  this 
 very  Time  is  Satan  Confounded  at^  fuch  as  En- 
 dure Afflictions  and  Temptations  -y  And  Repents, 
 as  having  gain'd  no  Ground.  For  now  does  the 
 Lord  begin  to  Take  him  up,  Lo,  now  I  have 
 yielded  to  you,  and  permitted  you  to  "Tempt  him  : 
 Have  you  been  Able  to  do  any  Thing  ?  Has  he 
 at  all  hearkned  unto  you  ? 
 
 Queft.  Does  Satan  know  all  a  Man's  Thoughts 
 and  Dejigns  ? 
 
 Anfw.  If  one  Man  is  much  with  another, 
 and  Knows  his  Concerns  j  And  you  that  are  but 
 Twenty  Years  Old,  are  yet  Acquainted  with 
 your  Neighbour's  Circumitances  :  Can  Satan 
 that  is  conftantly  with  you,  from  the  firft  Mo- 
 ment  of  your  Birth,  not  know  the  #  Workings 
 of  your  Mind?  For  he  is  now  ~\  Six  Thoufand 
 Years  Old,  and  we  don't  fay  that  he  knows 
 what  a  Man  will  do,  before  he  Tempts  him. 
 The  Tempter  begins  his  Temptation,  but  does 
 not  know  for  certain,  whether  the  Man  Re- 
 gards him,  or  Not,  till  the  Soul  deliver  up  its 
 Will  to  him  for  a  Vaffal.  Neither  again  do  we 
 fay  that   the  Devil   is  Acquainted  with  all  the 
 
 *  The  Manufcript  for  Xeyto-^^   reads  StecXoyiru*;. 
 f  Concerning  this  Paflagc  about  the  Devil's  Age,    fee  the 
 Introduction,  Pf2- 
 
 Y    j  Thoughts 
 
2  6       ,    The  Spiritual  Homilies 
 
 Thoughts  and  Defires  of  the  Heart.  For  as  a 
 Tree  fuppofe  that  has  manv  Branches  and  feve- 
 ral  Arms  ( J  Tzvo  or  "three  Branches  of  the  Tree, 
 a  Man  may  keep  fafi  hold  of.  So  alfo  the  Soul 
 has  many  Branches  and  many  Members.)  Some 
 Branches  then  of  its  Thoughts,  and  Dehgns 
 there  are  within  reach  -y  and  them  Satan  lays 
 hold  on.  But  other  Thoughts  and  Dcfigns 
 there  alfo  are,  which  Satan  has  No  hold  of  at  all. 
 For  in  one  Inftance  the  Sinful  Part  Prevails  in 
 the  Springing  up  of  our  Thoughts  ;  In  another 
 again,  the  Rcafoning  of  Man  maintains  a  Great 
 Superiority :  Receiving  from  God  Succours  and 
 Redemption,  and  Bidding  Defiance  to  Sin ;  In 
 fomc  Things  he  is  MaflerVi,  and-  in  fome 
 Things  his  Will  is  his  own.  For  there  is  a 
 Time  when  he  comes  to  God  with  Fervour. 
 And  Satan  knows  it,  and  fees  that  he  is  Acting 
 againit  him  >  neither  is  it  in  his  Power  to  keep 
 him  from  it.  How  fo?  Why,  Becaufe  he  has 
 a  Will  to  Cry  to  God,  he  has  withal  the  Na- 
 tural Fruits  of  that  Will,  to  Love  God,  to  Be- 
 lieve in  him,  to  Seek  Him,  and  to  Come  to 
 Him.  For  even  in  Things  that  fall  under  the 
 Eye,  the  Hufbandman  Works  the  Earth.  ( But 
 though  he  even  does  fo,  he  ftands  in  need  of 
 Rains  and  Showers  from  Above.  For  unlefs  it 
 Rains  from  above,  All  the  Pains  the  Hufband- 
 man  has  been  at,  Turn:  in  the  Event  to  no  manner 
 of  Account})  So  alfo  is  it  in  the  Spiritual  Hus- 
 bandry, nothing  is  ever  Concejv'd  without  Two 
 Perfons.  A  Man  ought  therefore  of  his  own 
 free  Motion  to  Cultivate  the  Earth  of  his  Heart, 
 and  to  take  true  Pains  with  it.  For  God  re- 
 quires Labour,    and  Wcarincfs,    and  Working 
 
 J  The    Manurript    here    inferts  xgog    Aoy«v    ^o    n 
 
 on 
 
o/Macakivs  the  Egyptian.       327 
 
 on  Man's  Part.  Bat  unlefs  the  Heavenly  Clouds 
 are  Seen  over  Head,  and  the  Showers  of  Grace  > 
 what  the  Hufbandman  has  done  with  all  his  La- 
 bour, fignifies  ju(t  Nothing. 
 
 But  the  True  Sign  of  Chriilianity  is  This, 
 for  a  Man,  when  he  has  taken  never  fo  much 
 Pains,  and  done  never  ib  many  Acts  of  Righte- 
 oufnefs,  to  demean  himfelf  as  if  he  had  done  jurt 
 Nothing,  and  tho'  Failing,  to  Say  /  have  *  not 
 Failed-,  And  when  he  has  been  at  Prayers,  / 
 han't  been  Praying  that  I  knozv  of >  Having  c^n* 
 tinued  fome  Time  in  Prayer,  /  have  not  been 
 Jo  long  at  it  -y  and  even  at  this  very  Time  am  Ibutjuft 
 beginning  to  Exercife,  and  to  take  fome  Pains  with 
 my  [elf.  Though  with  God  he  is  Righteous, 
 yet  ought  he  to  fay,  I  am  not  Righteous,  neither Phil.  Hi.  o, 
 do  I  take  Pains,  but  every  Day  am  I  Trying  to  13. 
 Begin.  But  every  Day  ought  he  to  have  the  J  J0*1-*'^ 
 Hope,  and  the  Joy,  and  the  Expectation  of  the 
 Kingdom  and  Redemption  that  are  coming  on, 
 and  to  fay,  if  I  have  not  met  with  my  Redemption 
 to  Day,  yet  to  Morrow  flo all  I  be  Redeemed.  For 
 as  he  that  Planteth  a  Vine,  Before  he  even  un- 
 dertakes the  Trouble,  conceives  within  himfelf 
 fome  Joy  and  Hope;  and  he  Sketches  out  before- 
 hand the  Vineyards  in  his  Mind,  and  Computes 
 the  Income,  when  as  yet  there  is  no  manner  of 
 Wine,  and  thus  he  enters  upon  his  Labour.  For 
 Hope,  and  Expectation  make  him  very  readily 
 fubmit  to  Labour  -y  And  So  long  is  he  at  con* 
 fiderable  Expences  out  of  Pocket.  In  like  man- 
 ner both  he  that  Builds  an  Houfe,  and  the  Hus- 
 
 *  This  PafTage  is  to  be  under/food  with  a  Grain  of  Salt. 
 The  Author  here  only  Alludes  to  our  Blefll-d  Lord's  Ruic, 
 Matth.  vi.  3.  not  to  let  our  left  Hand  know  what  our  right  Hand 
 doth,  m  OppOj'tw  to  the  P/oud  'Bobbin*  of  the  Vain- glorious 
 Harifee.  Luke  xviii.  1 1,  iz.  and  Inculcating  the  Necelliiy 
 of  Humility. 
 
 Y  4  bandman, 
 
328  Tloe  Spiritual  Homilies 
 
 bandman,  are  firft  at  no  fmall  Charges  in  Hopes 
 of  the  growing  Gain.    Juit  To  in  the  Cafe  before 
 us,  unlefs  a  Man  has  in  view  this  Joy  and  Hope, 
 /  am  certain  of  Redemption,    and  Life  hereafter, 
 *  Matth.xi.  he  is  not  Able   to  Bear  Afflictions,    nor  any  S 
 Gal*0*      Burden,   or  the  narrow  Way.     For  Hope  and 
 '-   '  "'Joy  being  prefent  make    him   to  Labour,    and 
 Bear  Afflictions  ( and  to  *  'venture  upon  the  Bur- 
 then, and  the  narrow  IVay) 
 
 But  as  it  is  no  eafie  Matter  for  a  "f  Brand  to 
 get  out  of  the  Fire  -,    fo  neither  for  the  Soul  to 
 Efcape  from  the  Fire  of  Death*  .without  a  great 
 deal  of  Trouble.     But  generally  fpcaking,  Satan 
 fuggefts  to  the  Soul,    as  it  were  under  the  inew 
 [•2C0r.xi.0f  good  h  Thoughts,    that  from   this  you  may 
 J4«      pleafe   God,     and  underhand  gains    it  over    to 
 trifling  Matters,  and  very  fpecious  Defigns,  and 
 flie  thus  Infenfibly  fedue'd,    knows  not  how  to 
 difcover  the  Cheat  $  And  thus  doth  fheFall  into 
 the  Snare  and  Deffruction  of  the  Devil.     But 
 h  Cor.  x.  the  mo  ft  Succefsful  *  Weapons  of  the  Chriftian 
 4-       Combatant  are  thefe,  viz.  To  Pierce  directly  into 
 his  own  Heart,    and  there  to  make  War  upon 
 kMatt.xvi.  Satan,  to  k  Hate  himfelf,   and  to  Deny  his  own 
 ,   p4'   ••  Soul,    to  be  l  Angry  with  it,   and  Rebuke  it, 
 1  IX '    'to  Refill  his  Inherent  Lufts,    to  Struggle  with 
 his  Thoughts,  and  to  Fight  with  himfelf. 
 
 But  if  you  keep  your  Body  from  Corruption 
 and  Fornication  outwardly,  and  yet  within  have 
 been  guilty  of  Adultery  and  Fornication  in  your 
 Thoughts :  You  are  an  Adulterer  before  God, 
 neither  have  you  gain'd  any  Advantage  by  having  a 
 Virgin-Body.  For  inftance,  let  us  fuppofe  the  Cafe 
 
 *  Thcfe  Words  are  only  in  the  Printed  Copies,  in  the  Ma- 
 nufcript  they  are  omitted. 
 
 t  falthemw,  and  aft;er  h;m  Dr.  Tritius  read  SaXai,  but  the 
 Manufcript,  and  Zichs  both  in  his  OcJaiq  an$  Folia  Edit< 
 reads  ft*Acy. 
 
 Of   Or 
 
a/Macarius  the  Egyptian.       329 
 
 of  a  young  Woman  •>  and  a  young  Fellow  by  Fraud 
 and  "Wheadling  to  Corrupt  her  :  She  is  ever 
 after  the  Averlion  of  her  Hufband,  became  flic 
 has  been  an  Adultrefs.  Even  fo  the  Soul,  In- 
 corporeal as  it  is,  by  Holding  Communion  with 
 the  Serpent  that  lurks  within,  the  wicked  Spi-m  . 
 rit,  goes  a  Whoring  from  m  under  her  God.  °2eaiv' 
 *As  it  is  written,  n  ivhofoever  looketh  on  a  Woman n  Ma 
 to  Lufi  after  her^  hath  Committed  Adultery  with 
 her  already  in  his  heart.  For  there  is  a  Whore- 
 dom, which  is  Compleated  in  the  Bodyj  And 
 there  is  a  Whoredom  alfoyof  the  Soul  in  Com- 
 munion with  Satan.  For  the  felf-fame  Soul  is  a 
 Partner  and  Sifter  either  of  Devils,  or  of  God, 
 and  the  Angels.  Arid  if  afterwards  me  Com- 
 mits Adultery  with  the  Devil,  {he  is  no  Way 
 fit  for  the  Heavenly  Bridegroom. 
 
 Qiieit.  Does  Satan  ever  lie  ftill^  and  is  Man 
 Freed  from  the  War  ?  Or  has  he  the  War  upon 
 his  Hands  as  long  as  he  lives  ? 
 
 Anpuu.  Satan  at  no  °  Time  remits  the  War.  °  Compare 
 As  long  as  any  one  lives  in  this  World,    and  Job  i.  7. 
 wears  Flefh,  he  finds  the  War  OfTenfive.     But     with 
 when  the  Fiery   Darts   of  the  Wicked  one  fiatl^'pSd' 
 P  be  Quenctid,  what  then  is  there  that  Hurts  the  Xcl~ 
 Man  ?  Though  Satan  even  comes  to  a  i  Reckon- p  Eph.  vf. 
 ing,  there  is  a  certain  Friend  of  the  King,   and      l6- 
 he  Prefers  a  Bill  againft  the  Adverfary.     Since  ,z^m* 
 therefore   he  has  the  King  to  Favour  and  Be-     U  * 
 friend  him,    one  that  actually  gives  an  Helping 
 Hand,  he  receives  no  manner  of  Damage.     For 
 when  a  Man  has  pafs'd  through  all  Orders  and 
 Degrees,  and  is  become  the  King's  Friend,   can 
 he  after  that    be  Liable  to   Injury   from   any 
 one  ? 
 
 *  The  Printed  Copies  read  *J   luic  the  Manufcript  *V, 
 
 To 
 
330        The    Spiritual  Homilies 
 
 To  Argue  from  what  is  Vifible,  there  are  Cities 
 that  receive  Gifts  and  Corn  from  the  Sovereign. 
 If  therefore  they  miniltcr  any  little  matter  to 
 him,  they  are  no  way  Damag'd:  Since  they  Gain 
 and  Receive  Co  Conliderably  of  the  King.  Thus 
 ChriiHans  alio,  tho'  the  Enemy  even  makes  War 
 upon  them,  have  Betaken  themfelvcs  however 
 before-hand  to  the  Divine  Being,  and  Put  on 
 Power  and  Peace  from  on  High  3  and  are  in  no 
 further  Trouble  about  the  War. 
 
 For  as  the  Lord  took  on  a  Body,  leaving 
 All  Power  and  Principality  Behind :  So  are  Chrii- 
 tians  alfo  Cloath'd  with  the  Spirit,  and  are  at 
 Reft.  And  tho'  War  arifeth  from  without,  Sa- 
 tan Strikes  it  is  true  5  But  they  are  inwardly 
 Fortified  with  the  Power  of  the  Lord,  and  are 
 no  more  Concern'd  for  Satan.    Juft  10  when  he 
 
 'Matth.iv.  Tempted  our  Lord  in  the  r  Wildernefs,  forFor- 
 *>  2.  ty  Days:  What  real  Hurt  was  it,  that  he  cou'd 
 Outwardly  approach  his  Body  ?  For  within  was 
 God.  In  like  manner  even  ChriiHans,  tho'  Out- 
 wardly they  are  Tempted  :  Yet  Inwardly  are 
 they  Fill'd  with  the  Divine  Nature,  and  fo  No- 
 thing injur'd.     Thefe  Degrees  if  any  Man  attain 
 
 'Ljoh.iI. f,  to,  he  is  Come  to  the  f  Perfect  Love  of  Chrift, 
 
 'Ephef.iii.ancl  to  the  c  Fulnefs  of  the  Godhead.  But  he 
 l9'  that  is  not  fo,  ftill  Inwardly  Retains  the  War. 
 He  is  one  hour  RefrenYd  in  Prayer,  and  another 
 is  he  in  a  State  of  Affliction  and  War.  For  fo  is 
 the  Will  of  the  Lord  -,  Becaufe  he  is  as  yet  but 
 an  Infant,  he  Trains  him  up  to  the  Battle.  And 
 there  Spring  up  in  him  Two  Perfons,  both  Light 
 and  Darknefs,  and  Reft  and  Affliction.  They 
 Pray  now  in  Quiet,  and  the  next  hour  are  they 
 in  great  Diforder.  Don't  you  hear  what  St.  Paul 
 fays,  ^Tho'  I  have  all  Gifts  j  tho"  I  give  my  Body 
 
 viCor.xiii.^0  be  Burn" d -y  tho'*  I  [peak  with   the   Tongues  of 
 z""3-     Angels^  and  have  not  Charity^  I  am  nothing.    Be- 
 
 cauft 
 
a/Macarius  the  Egyptian.       331 
 
 caufe  thcfe  Gifts  are  but  as  Inducements  -y  and 
 they  that  take  up  with  them,  tho'  in  the  Light, 
 yet  are  but  Children.  For  many  of  the  Brethren 
 have  come  to  thcfe  Degrees,  and  had  the  Gifts 
 of  Healing,  and  Revelation,  and  Prophecy :  How- 
 ever not  having  attain'd  to  perfect  Charity,  in 
 which  is  u  the  Bond  of  Perfeclnefs,  the  War" Col. iii. 
 came  upon  them,  and  They  thro'  Neglect  Fell.  x4- 
 But  if  any  one  comes  up  to  Perfect  Love,  he  is 
 for  ever  after  Bound  and  Captivated  by  Grace. 
 But  if  any  one  make  but  fmall  Advances  towards 
 this  Degree  of  Love,  and  come  not  within 
 the  Reach  of  its  Chains,  fuch  a  one  is  ftill  in 
 Bondage  to  Fear,  and  to  War,  and  to  Fallings 
 and  unlefs  he  be  well  Guarded,  Satan  lays  him 
 Flat. 
 
 For  thus  have  many  Gone  off  from  the  Grace 
 Beflow'd  upon  them.     They  imagined  they  had 
 Obtain'd  Perfection,  and  laid,  JVe  have  Enough, 
 IVe  want  Nothing.     But  the  Lord  neither  has  an 
 End  j  neither  can  he  be  Comprehended.     And 
 they  that  are  Chrifcians,  dare  not  fay,  we  have 
 Comprehended  Him  :    But   they  are  Humbled 
 Night  and  Day.     In  the  things  we   daily  See, 
 Learning  is  by  no  means  brought  to  Perfection. 
 And  yet  no  Man  knows  this,   but  the  Scholar 
 that  has  had  a  tolerable  Infight  into  Letters.     So 
 alio  here  God  is  neither  w  Comprehended,    norw2Ef.iv. 
 x  Meafur'd   by  any  but  thofe  who   have  Some      \}: 
 >' Talte  of  Him,   whom   they  have   Receiv'd  \TTv~  "- 
 and  they  freely  own  their  Weaknefs.     Let  any   y     g 
 one  that  has  no  great  matter  of  Learning  go  in-  y  Ephci: 
 to  a  Village,   where  no  Perfons  of  Education    iti.  1 8. 
 are,  and  this  Diminutive  Scholar  is  by  them  Cried 
 up,  becaufe  they  are  Peafants,  and  uncapable  of 
 paffing  any  Judgment.     But  this  very  fame  Per- 
 fon   that    has   fuch   a  fmall  Acquaintance  with 
 Books,  if  he  goes  into  a  City,  where  Men  of 
 
 Eloquence 
 
33 1  The  Spiritual  Homilies 
 
 Eloquence  and  Learning  are,  he  dares  not  t>e 
 Seen,  or  to  Open  his  Mouth  in  their  Company. 
 For  to  real  Scholars  he  appears  a  very  Ignora- 
 mus. 
 
 Queft.  Suppofe  a  Man  in  an  Engagement,  and 
 to  carry  two  Perfons  in  his  Soul,  the  one  of  Sin, 
 and  the  other  of  Grace  -y  and  he  is  Removed  out  of 
 this  World:  Whither  does  he  Go,  there  being  two 
 different  Sides  that  have  faft  Hold  of  him  ? 
 
 Anpw.  Why,  what  place  foever  his  Mind  is 
 Bent  upon,  and  where  his  Love  is  Fix'd,  thither 
 does  he  Go.     Only,  if  War  or  Affliction  come 
 
 *  Job  ii.  o,  upon  you,you  ought  to z  Contradicl,and  to  Hate  it. 
 
 io.  por  that  the  War  fhou'd  come  upon  you,  is  no 
 fault  of  yours  5  but  to  Hate  it,  is  incumbent  on 
 you.  And  then  does  the  Lord,  beholding  your 
 Mind,  that  you  Struggle  all  you  can,  and  Love 
 him  with  all  your  Soul,  Separate  Death  from 
 your  Soul  in  an  Hour's  Time  (for  that  is  no 
 hard  thing  for  him  to  do)  and  then  he  takes  you 
 
 •  Compare  into  his  own  a  Bofom,  and  into  his  b  Light.  In 
 John  i.  1 8.  a  Moment's  Time  does  he  Snatch  thee  away 
 with  xiv.  £-rom  the  c  Mouth  0f  Darknefs,  and  in  the  fame 
 bjT^vjInftant  art  thou  a  Tranflated  into  his  Kingdom. 
 
 16.  for  with  God  all  things  areEafie  in  a  Moment's 
 .cPf.lxix.  time,  provided  you  have  a  Love  for  him.  For 
 <ry.'  ■  Godftandsin  e  need  of  Man's  own  Endeavour  be- 
 ■  Compare  cau^e  tne  Soul  Aflbciates,  with  the  Divine  Na- 
 Matth.      ture. 
 
 xxiii.  37.       And  as  in  the  Parable  of  the  Hufbandman  we 
 
 with.     have  fo  often  mention'd,  that  after  he  has  La- 
 
 *COT,VI,1,bour'd,  and  Cart  his  Seed  into  the  Ground,  he 
 
 ought  to  Receive  the  Rain  alfo   from  Above. 
 '  £ec.  x.  1 .  For  unlefs  the  f  Clouds  appear,  and  the  Winds 
 
 Blow,  the  Labour  of  the  Hufbandman  fignifies 
 
 juft  Nothing.  For  the  Seed  lies  Uncover'd.  Ap- 
 *Jato.v.7,v>iy  This  to  the  s  Spiritual  Huibandry.     If  a 
 
 ManRefts  in  his  cwnWork  only,  and  Receives 
 
 no* 
 
of  M  a  c  a  r  i  u  s  ^  Egyptian.       333 
 
 not  fomething  Foreign   to  his  own  Nature,  he 
 can  never  Render  to  the  Lord  h  Fruits  worthy  oPMat.xxi. 
 Him.     But  what  is  the  Work  of  Man?    Why,     4»- 
 to  bid  '  Farewel,  and  tok  Go  out  of  the  World,5  Compare 
 to  Continue  in  Prayer,    to  1  Watch,    to  LoveLukexiv- 
 m  God,  and  the  n  Brethren.     This  is  his  Proper  Ma^' 
 *  Charge.     But  if  he  continues  on  in  his  own  \     2g. 
 proper  Working,  without  once  Hoping  to  Re-Jam.iv.4. 
 ceive  fomething  befides  -,  And  the  Winds  of  thekHeb-xili- 
 Holy  °  Spirit  do  not  Blow  upon  him,  and  un-,c  J3.' 
 lefs  the  Clouds  appear,    and  the  p  Rain  comes  x  pgt#  \Y[ 
 down  out  of  Heaven,  and  Bedew  the  Soul,  the      7. 
 Man  can  no  way  Render  to  the  Lord   Fruits  mMat.xxii. 
 worthy  of  Him.     For  it  is  written,  <i  that  ^nj^Z'j 
 Hufbandman  when   he  obferveth   a  Branch  that    *tu     " 
 beareth   Fruity    he  Purgeth  it  that  it  may  bring— .tin  1*7. 
 forth  more  Fruit  5    but  that  which   beareth  #0^°  Compare 
 Fruity  he  Rooteth  outj    and  Delivers  it  up  to  &?Johni1!*8- 
 Bum'd.     But  this  is*  Man's  Duty,   that  whether  ^^ 
 he  Fafts,   or  Watches,    or  Prays,    or  doth  anyA&s  ii.  2. 
 thing  that  is  Good,    he  Afcribe  it  All   to  thepp£  Ixxii. 
 Lord  faying  This,    Unlefs  God  had  Strengthened '      *?• 
 we,  I  cou'd  neither  have  Fafted,   nor  Pray' d,   ^'qjohnxv/ 
 Left  the  IVorld.     And  Thus  when  God  beholds   1,2,$/ 
 your  Good  Intention,  that  you  Afcribe  to  God, 
 All  that  is  yours  which  you  do  by  Nature  \  He 
 on  the  other  Hand  Grants  to  you  what  properly 
 Belongs  to  Him,  Things  Spiritual,   Divine  and 
 Heavenly.     But   what    are  They  ?    The  very 
 Fruits  or  the  Spirit,  Joy  and  Gladnefs. 
 
 Queft.  But  Jince  the  Natural  Fruits  are  like 
 thefe.  Love,  Faith,  and  Prayer  :  Explain  to  us 
 the  Difference  how  it  is  with  the  Natural  Fruits^ 
 and  how  with  the  Spiritual. 
 
 . 
 *  'Ttf-o^'wv,  which  is  in  all  the  Printed  Copies,    the  Ma* 
 nufcript  here  omits. 
 
 f  The  Manufcript  here  infer ts  for  Uvt#,  iaU. 
 
 Jnfiv. 
 
334  ^°e  Spiritual  Homilies 
 
 Anfw.  The  Things  which  you  your  (elf  Do, 
 are  Good  indeed,  and  Acceptable  with  God,  but 
 not  Pure.  For  initance,  you  Love  God,  but 
 not  Perfectly.  The  Lord  comes,  Giving  *  you 
 the  Love  which  is  Unchangeable  {and  -^Hea- 
 venly. You  Pray  naturally  but  with  Diftrac- 
 tion  and  Multiplicity  of  Thoughts.)  God  giveth 
 you  the  Pure  Prayer  in  Spirit  and  in  Truth. 
 In  Things  that  fall  under  the  Eye,  the  Earth 
 for  the  mofl  Part,  of  it  felf  produceth  Thorns, 
 But  the  Hufbandman  Digs,  Works  the  Ground 
 carefully,  Throws  in  the  Seed.  Yet  the 
 Thorns,  though  not  Sown,  Shoot  up,  and 
 Multiply.     For  after  his   Tranfgreflion   was  it 
 
 Gen.  iii.  faid  to  Adam,  Thorns  and  Thifiles  Jhall  the  Earth 
 1 8.  bring  forth  unto  thee.  Again,  the  Hufbandman 
 **  Takes  Pains  with  the  Ground,  and  Diggeth 
 up  the  Thorns,  and  yet  they  Multiply  afrefh. 
 Take  this  in  a  Spiritual  Sente.  For  after  the 
 Tranfgreflion,  the  Earth  "j-f  of  the  Heart  brings 
 forth  Thorns  and  Thiftles  -,  Man  Cultivates, 
 and  is  at  fome  Pains  with  it  y  And  yet  the 
 Thorns  of  Wicked  Spirits  come  up.     After  this 
 
 Rom.viii.the  Holy  Spirit  itfelf  Helpeth  Alan's  Infirmities, 
 26.  and  the  Lord  cafteth  into  the  very  Ground  of 
 the  Heart  the  Heavenly  Seed,  and  Tilleth  it. 
 Though  the  Seed  is  Sown,  yet  Thorns  and 
 Thifiles  ftill  Spring  up.  Again  the  Lord  him- 
 felf  and  Man  Till  the  Ground  of  the  Soul,  and 
 ###  yef  the  Wicked  Spirits  and  Thorns  abound 
 
 *  The  Printed  Copies  read  all  ^'<W<y,  but  the  Manufcript 
 
 *l$X$     O-QJ. 
 
 f  Thefe  Words  are  not  in  the  running  Text  of  the  Manu- 
 fcript, but  added  in  the  Margin. 
 
 **  The  Manufcript  for  £W©»«   reads  I^^h. 
 
 ft  The  Manufcript  omits  \%%  which  is  in  the  Printed  Copies. 
 
 ***  The  Printed  Copies  here  read  firf*.  which  agrees  I 
 confefs  very  well  with  Luke  xi.  29.  But  the  Manufcript 
 reads  eu  7*,  which  in  Writing  may  eafily  be  join'd  into  sV?*. 
 
 There, 
 
<?/  Macarius  the  Egyptian.      335 
 
 There,  and  even  grow  up  again,  till  fuch  Time 
 as  the  Summer    comes,    and    Grace   Abounds, 
 and  the   Thorns  fhall    wither   away  with    the 
 Heat  of  the  Sun.      For  the   Sin  accompanies 
 Nature,    yet  does    it    not    *    fo    far   Lord   it 
 over  her,   -\    nor  docs  it  even   Bear   the  Sway. 
 For  the  Tares   may   Choak   indeed   the  tender 
 Blades  of  the  Corn.      But  when  the  Fruits  have 
 been  Hardned  by  the  Approach  of  the  Sun,  the 
 Tares  do   the   Corn   no   Harm.     For   if  there 
 happen  to  be  Thirty  Meafures  of  pure  Corn  : 
 -f"T  yet   is  there  a  mixture  of  Tares  to  be  Seen, 
 fomething  lefs  than  a  Quart.     For  'tis  in  a  man- 
 ner Loft  through  the  Abundance  of  Corn.     So 
 alio  in  Grace  5  where  the  Gift  of  God,  and  his 
 Grace  abounds  in  Man,    and  he  is  Rich  in  the 
 Lord  -y   Sin  though  Prefent   in  Part,    can  never 
 much  Hurt  the  Man  ,    neither  has  it  any  Force 
 upon  him,  or  Sway  with  him.     For  the  coming 
 of  the  Lord,    and   the  r  Provifion   for  it  were r  Compare 
 therefore  Appointed,    that   he  might  fet   them  Hai  xL  j. 
 f  Free  that  were   Enflav'd  by  Sin,   and  become  ""ft  , . 
 Obnoxious,  and  Brought  under  by  it,  and  make  ^      6 
 them  c  Victorious  over  Death   and  Sin.      The  Luke  Vii. 
 Brethren  therefore  ought  not  to  think  it  ftrange,   29*  3°- 
 if  they  are  Afflicted    by   fome  in  order   to   be !  ComPare 
 Refcued  from  Sin.  ^  1V* 
 
 For  in  Old  Time  Mofes  and  Aaron,  when  they  jQhn  'vii/. 
 had  the  Priefthood  in  their  ##  own  Hands,  En-      $o\ 
 
 dur'dClCor-xv' 
 
 *  _,  ,,.       ,         .   „  ,  ,.,.  .       •    Rom.  vii. 
 
 *  The  Manufcript   here  inierts   *#,  which  is  wanting  m    2 
 
 all  the  Printed  Copies.  1  John  v. 
 
 f  I  follow  here  the  Folio  Reading,  which   is  »,  not  «.  J 
 
 ft  The  Manufcript    for    y*£  reads  }e  here. 
 **  Properly  lpcaking    Aaron   was  the  High-Prieft:.     Mofes        f 
 was   a  Prophet,   Deut.  xxxiv.   10.  a   Faithful  Servant    in  God's 
 Houfe.     Heb.  iii.  2.  a  King  in  Jethurun.    Deut.  xxxiii.  5".  and 
 even  a  God  to  Aaron,  but  not  aPrieft.  Exod.  iv.  16.  However 
 
 though 
 Z 
 
3  3<S         T&*  Spiritual  Homilies 
 
 u  Exod.    dur'd  u  many  Things.      But  Caiaphas  that  Sate 
 
 xvn.  4.   m   t|iejr    Chair,   himfelf  Perfccuted  and   Con- 
 
 Num.  xvi.  demtfd  the  Lord      But    the  Lord  at  the  fame 
 
 Time  had  that  Honour  for  the  Prieftood,  that 
 he  SufFer'd  him   to  *  Continue  in  the  Office. 
 In  like  Manner  were  the  Prophets  Perfccuted  by 
 *Matth.    their  w  own  Nation.     In  after  Times  Peter  Sue- 
 Luke  xm.'  ceeded  Mofes,  and  took  the  x  New  Church  of 
 *  33.    '  Chrift,  and  the  True  Priefthood  into  his  *f  own 
 ■  2  Cor.  v.  Hands.     For  the  Baptifm  now,   is  that  of  Fire, 
 x7-  ...  yand  the  Spirit,  and  a  certain  2  Circumcifion  per- 
 yMat.  «».form»d  in  ^  Heart.     For  the  Divine  and  Hea- 
 ■Roni.  ii.  venly  Spirit  converfes  in  the  Mind.     But  neither 
 *o.      are  thefe  that  are  Perfect,  fo  long  as  they  are  in 
 the  Flefh,  without  All  Concern,   becaufe  their 
 !  Phil.  ii.  Will  is  at  Liberty  :    But  they  are  ftill  in  a  Fear, 
 II#     and  for  that  Reafon  are  Suffer'd  to  be  Tempted. 
 But  if  the  Soul  proceed  to  Reach  that  City  of 
 the  Saints  >    Then,  and  then  only  can  it  Live 
 without  Affliction  and  Temptations.     For  there 
 fcRev.xxi.  is  There  no  bmore  any  Sollicitude,  or  Affliction, 
 4-.      or  Trouble,  or  Old  Age,    or  Satan,   or  War  : 
 —xxn.  3.  g^  Refl-5   and  jQy5    and  peace5    and  Salvation. 
 
 For  the  Lord  is  in  the  midft  of  them,    who  is 
 cHof.xiju.calPd  their0  Saviour,  from  his  Saving  the  Cap- 
 pf  Y  ...  tives.     He   has   alfo   been  Stil'd  the  Phyfician, 
 18. 
 
 though  their  Commiflions  were  peculiar  to  Each :  They  ever 
 A&ed  .in  Concert :  Neither  did  Aaron  venture  upon  the  High- 
 eft  Act  of  the  Priefthood,  without  the  Concurrence  of  Mo/es, 
 A  Noble  Type  of  the  Evang.  Priefthood,  &c. 
 
 *  The  Printed  Copies  read  aura  $A*%.  which  I  confefs 
 agrees  very  well  with  the  running  Senfe:  But  the  Manufcript 
 reading  olvrov  issued?.    I  Tranflate  accordingly. 
 
 f  This  is  to  be  taken  with  a  Grain  of  Salt.  The  Apoftles 
 in  general  were  much  the  'fame  to  the  Chriftian  Church  up- 
 on Earth,  what  the  High  Priefts  were  to  the  Jews  under  the 
 Law.  And  St.  Peter  in  particular  to  thofe  of  the  Circum- 
 cifion. 
 
 becaufe 
 
of  Mac arius  the  Egyptian.        337 
 
 becaufe  He  Bellows  upon   us  the  Heavenly  and  *Matthi£ 
 Divine  d  Medicines,  and  e  Heals   the  Diiordcrs      I1* 
 of  the  Soul  5  for  in  ibme  RcfpcCh  have  they  an  1  J?  *lv* 
 Afcendant  over  the  Man.      To  fpcak  All  in  a  Compared 
 Word,  JESUS   is  King  and  God :    But  Satan     with 
 a  Tyrant  and  a  wicked  Ruler.  Luke  v- 
 
 To  proceed-,  God  and  his  Angels  are  willing    0,"~24' 
 to  Challenge  this  Creature  Man  for  one  of  their 
 HouiTiold  in  the  Kingdom.     The  Devil  in  like 
 manner  and  his  Angels  have  as  great  a  mind  to 
 get  him  over  to  Themfelves.      The  Soul  there- 
 tore  is  plac'd  in  the  Middle  between  Two  Par- 
 ties ♦,    And  hereafter  to  which   Side   foever  the 
 Will  mall  incline,  it  iliall  be  his  *  PofeJJion  and 
 Son      But  let  us  fuppofe  a  Father  friou'd  fend  in- 
 to a  ft  range  Country  his  own  Son,  where  wild 
 Beafts  meet  him  by  the  way  5    And  he  furnifhes 
 him  with  Remedies,   and  Antidotes,  that  if  any 
 wild  Beafts  or  Dragons  fhou'd  come  upon  him, 
 he  may  Throw  out  the  f  Preparation  to  them  and  t  Hiit.  of 
 Kill  them.     After  the  fame  manner  do  you  alfo  Bell  and 
 make  it  your  Bufinefs   to  Recive   the  Heavenly the  Dra~ 
 Medicine,  the  Healer  and  Antidote  of  the  Soul, g  a' Vt 
 that  by  means  of  that  you  may  deftroy  the  Poi- 
 fonous  Beafts  of  unclean  Spirits.     For   it  is.no 
 eafie  Matter  to  PolTefs  a  pure  Heart,    unlefs  a 
 Man  will  Purchafe  that    PofTeftion   of  a  clean 
 Heart  and  Pure  Confcience,    with  great  Strug- 
 gle and  Labour^  that  the  Evil  Principle  may  be 
 Rooted  out.     For  it  fo  fills  out  that  a  Man  has 
 Grace,  and  yet  his  Heart  is  not  Purified.     And 
 for  this  very  rcafon  was  it,    that  thole  that  have 
 Fall'n  have  done  fo,   becaufe  they  never  Believ'd 
 that  after  Grace  Receiv'd  there  ihou'd  Remain  cHof.  xii'. 
 With  them  £  Smoke  and  Sin  any  longer.     But  all       3. 
 
 *  The  Manuscript,  and  both  the  Ociazo  and  Folio  Edit,  of      20* 
 Picus  read  here  xlvux  :    Which  not  being  in  Paltkenius,  nei- 
 ther is  it  in  Dr.  Vritius  his  Edition. 
 
 Z  the 
 
338  The  Spiritual  Homilies 
 
 the  Righteous  through  the  ftreight  and  narrow 
 u  Ifaiah     Way  of  Afflictions  have  ■  Pleas' d  the  Lord  to 
 xlvm.  io.t[ie  very  \.(X{\      Abraham,    when  even  Rich  to- 
 wards God,  and  towards  the  World,  call'd  him- 
 *  Genefis  felf,  w  £)uji  am\  Jjhes.     And  David  fays  of  him- 
 
 *P£  xxf  ^  I  am  the  Scorn  °f  ^a^  ancl  the  ®utcafi  °f 
 '6/1'  the  People,  even  a  x  Worm  and  no  Man.     After  the 
 
 fame  Manner  were  all  the  Apoftles  and  Prophets 
 
 hardly  Dealt  with  and  Reproach'd.      The  Lord 
 
 himfelf  who  is  the  Way  and  God  having  come 
 
 into  the  World,   not   upon   his  own  Account, 
 
 but  purely  for  thy  Sake,    that  He  might  be  an 
 
 Example  to  thee  of  every  Thing  that  is  Good  : 
 
 Confider  well  to  what  a  Depth  of  Humiliation  He 
 
 Condefcended,  when  he  had  taken  upon  him  the 
 
 y  Phil.ii.  8.  y  Form  of  a  Servant,  who  in  himfelf  is  God,  the 
 Son  of  God,  a  King,  and  the  Son  of  a  King  \ 
 Diftributing  in  Perfon  the  Sanative  Medicines, 
 and  Healing  thofe  that  had  been  Wounded  > 
 But  in  his  outward  Appearance,    was  as  one  of 
 
 z  Ifai.  liii.  thofe  that  had  been 2  Wounded. 
 4>  f-         But  take  care  you  don't  Defpife  his   Divine 
 
 Matth       wortn9  while  you  Behold  Him  outwardly  Hum- 
 
 viii.  17.    bled,   as  one  like  our  Selves.      It  was  for  our 
 
 .  Sakes  that  He  made  this  Appearance,   not  upon 
 
 *  his  own  Account.      Obferve  well,   in  the  fame 
 
 Hour,   that  they  Cried,    Crucifie  Him,    Crucifie 
 
 Him,  and  the  Multitude  Flock'd  together,  how 
 
 Ifa.lii.  14.  Greatly  He  was  Humbled,  above  all  Men.  As 
 in  the  Things  we  Daily  fee,  if  a  Man  is  a  Male- 
 factor, and  Receives  Sentence  of  the  Judge,  he 
 is  thereupon  Abhorr'd  and  fet  at  nought  by  the 
 whole  Body  of  the  People :  So  was  the  Lord 
 at  the  Time  of  his  Crucifixion,    as  a  Man  that 
 
 Matth.      was  going  to   Die,    Treated   by  the  Pharifees 
 
 Markxv  w*tn  tne  ucm0^  Contempt.  But  when  again 
 they  Spit  upon  his  Face,  and  put  the  Crown 
 of  Thorns  upon  his  Head,  and  {more  him,  how 
 
 Surprifing 
 
of  Mac arius  the  Egyptian.       339 
 
 Surprifing  mud  that  Humility  be  which  He  did 
 not  Exceed  ?  For  it  is  written,  I  gave  my  Back  to  Ifii-  L  & 
 the  SmiterS)    I  *  turned  not  away  my  Face  from 
 Shame  and  Spitting,     nor  my  Cheeks  from  them 
 that  pluck 'd  off  the  Hair.      Now  if  God  fubmit- 
 ted  to  fo  Great  Injuries  and  Sufferings,  and  Hu- 
 miliation,  you  that  are  by  Nature  y  Clay,  and7 Job x.  9, 
 that  Nature  Mortal,  whatibever  Humiliation  you 
 may  undergo,    you   can  do   nothing    like   the 
 Lord.     God  Humbled  himfelf  upon  your  Ac- 
 count, and  yet   you  are  not  Humbled  for  your 
 felf :    But  are  Exalted,   and  Swell  with  Pride. 
 For  he  came  to  take  f  your  Afflictions  and  Bur- 
 dens,  and  to  Impart   his  2  own  Reft   to  you.  *  MatuV 
 And  yet  you  are  not  willing  to  Endure  Labours,  *i.  *& 
 and  Sufferings,  that  fo  your  Wounds  might  ob- 
 tain   his  Healing.     Glory   be  to  his  Patience^ 
 and  Long-fuffering  for  ever !  Amen. 
 
 *  The  Manufcript  reads  «Ve*-f  *^«. 
 |  The  Manufcript  here  inferts  c«Y 
 
 Z  %  Homily 
 
34°         Tlie  Spiritual  Homilies 
 
 Homily     XXVII. 
 
 This  Homily  'Difcourfes  at  large  concerning 
 the  Worth  and  Condition  oftheChriJlian 
 Man,  as  well  as  the  Foregoing,  After 
 that  it  gives  fever al  highly  Ufeful  In- 
 flruffions  concerning  the  Liberty  of  the 
 Will,  Intermixing  fome  Queftions  full  of 
 'Divine  Wtfdorn. 
 
 11. 
 
 Heb. 
 
 b  John  xv.  " 
 
 N  O  W,    O  Man,  thy  High  Defcent 
 
 and   Worth  >    How    Precious  thou 
 
 art  as   the   a  Brother  of  Chriff,  the 
 
 b  Friend  of  the  King,    the  c  Spoufe 
 
 14,15-.  of  the  Heavenly   Bridegroom.     For 
 
 etpor.xi.wholbeVer  fliall  be  Able  to  Difcover  the  Worth 
 
 2*       of  his  Soul :    He  is   alio  Able   to  Difcover  the 
 
 Power,   and  the  Myfteries  of  the  Divine   Na- 
 
 d  2  Cor.   ture,  and  thereby  to  be  the  more  d  Abas'd ;  for- 
 
 X1K  S'    afmuch  as  by  the  Power  of  God  it  is,  that  any  one 
 
 fees  his  Fall.     But  in  the  fame  Manner  that  He 
 
 ■  Heb.ii/pafs'd  through  e  Sufferings  and  the  Crofs,  and  fo 
 
 10.      was  f  Glorified,    and  fate  down   on  the   Right 
 
 Heb.  1.   j-[anc|  0f  t}ie  Father  :  So  doth  it  behove  you  alio 
 
 g  r0>  viii. to  g  Suffer  with  him,  and  to  beh  Crucified  with 
 
 17.  '  Him,  and  fo  to  {  Rife  again,  and  k  Sit  together, 
 *  Gal.  ii.  and  to  be  Join'd  together  with  the  Body  of 
 ic?°\     Chrift,    and   for  ever  to  Reign   together  with 
 
 ■  EphdliV  ^ml  *n  tnat  ^r°r^-      V  we   Suffer  with  Him^ 
 
 !  0."   '  that  ive  may  alfo  be  Glorified  together. 
 
 For  whofoever  fhall  be  Enabled  to  get  over 
 and  to  Pais  the  Fences  of  Wickednefs,  Enters 
 into  the  Heavenly  City,  that  Abounds  with 
 Peace,  and  Variety  of  good  Things,  where  the 
 Spirits  of  juft  Men  are  at  Reft.  Wemuft  there- 
 fore 
 
of  Mac akivs  the  Egyptian.       341 
 
 ore  Labour  and    Strive  very  greatly  for  This. 
 For  it   is    not  Juft    that  the  Bridegroom,  who 
 came  for  thy  Sake,  fhou'd  Suffer  and  be  Cruci- 
 fied, and  the  Bride  hericlf,    for  whole  Sake  the 
 Bridegroom  came,  fhou'd  only  *  bexBoajling,  and'GaUUi; 
 Live  as  Rovers.     For  as  in  Things  that  fall  un- 
 der the  Eye  j    If  any  Woman  is  a  Strumpet,  fhc 
 Proftitutes  her  felf  fcandalouily  to  All  :    So  has 
 the  Soul  furrendred  her  felf  to  every  Devil,  and 
 is  corrupted  by  Spirits.     For  fome  have  Sin  and 
 Wickednefi  of  their  own  Free  Choice :    But  o- 
 thers  without   Deiigning  it.     And  what  is  the 
 Meaning  of  all  This  ?  Why,  they  that  have  the 
 Evil  of  their  own  Free  Choice,    are  thefe  very 
 Perfons  that  Refign  their  Will  to  Wickednefs, 
 and  take  Pleafure  in  it,    and  Contract  a  Friend- 
 ship with  it  -,    Thefe  maintain  a  Peace  with  Sa- 
 tan, and  make  no  War  at  all  in  their  Thoughts 
 with  the  Devil.     But  they  that  have  it  without 
 any  Delign  of  their  own,    thefe  have  Sin  -J-  in 
 themfelves,  warring  againjl  them  in  their  Mem- 
 bers, according  to  the   m  Apoftle ;    And  it  is  a  mRom.vii 
 n  Dark  Power,   and  °  Veil  quite  befide  their  In-n    *$• 
 tention.      Neither  do    they    confent    in    their Hq^'1' 
 Thoughts,    or  are  Delighted  with  it,   or  Obe-   ~  ,-' 
 dienttoit:  But  they  Contradict,  an4A6t  again  ft 
 it  y    they    even  **  Refifi,  and  are  Angry  with 
 themfelves.      Thefe    are  much   Better,    and  of 
 greater  Etteem  with  God  than  thofe   that  pur- 
 
 *  The  Editions  of  Paltbewts,  and  both  thofe  of  Pirns,  read  CotteUr';;a 
 tC,  KzvfcMfdfjw.     But  we  are  Advcrtis'd  by  one   that  had  con-  Mon.  Ece 
 iultcd    the  French    King's  Manufcripts,    that   it  fhou'd   be  f£  cr£  T.  z* 
 Xccw&(3fJK9  vcl  x.e%xvvuidp'4V.    Dr.  Pritius  reads  t£  *■&■  %t*iBfirv,  p.  6li. 
 and  yet  renders  it  after  Cottelerius  in  mollitie  verjari,  which  makes 
 me  think  the  Printer  put  x,   f°r   *     However  the  Manufcript 
 I  follow  reads  v.ex.xv%»p()prlv. 
 
 f  The  Manufcript  for  i«vr«7{  reads  ev  dvroTq. 
 
 **  The  iManufcript  here   inferts  «t>r*rt/»- /«*•;,  which  lite- 
 rally fignifies  Return  Blow  for  Blow. 
 
 Z  3  pofely 
 
Efth. 
 
 34Z  The  Spiritual  Homilies 
 
 pofely  furrender  up  their  Wills  to  Sin,  and  take 
 f  Rom.  ii.  o  pieafure  in  it. 
 
 32,  As  a  King,    that  fhou'd  find  a  poor  young 
 
 Girl,    Cloath'd   in  Rags,    and   fhou'd    not   be 
 
 PIfaiah      Aflum'd  of  her  j    But  take  from  her  her  p  filthy 
 
 •*,v: 6-..  Garments,    and  +  Warn  away  her  q  Blacknefs, 
 
 ec  *  ;II,and  fet  her  ofF  with r  Splendid  Apparel,  and  make 
 
 Lam.i.  9.  her  a  Companion  of  the  King's,   and  a  Partaker 
 
 *  Nah.  ii.  of  his  Table  and  Banquet  :    Thus  alfo  did  the 
 
 I0-      Lord  find  the  Soul  Wounded  and  Smitten,  and 
 
 ^kevfgwe  herPhyfic,    and   Stript  her   of  her  Dark 
 
 2j..    '  Raiment,     and   the    Filthinefs    of   Sin  >     And 
 
 fPf.  civ.  i,  Cloath'd  her  with  the  Royal,   Heavenly,    f  Di- 
 
 2-  ..    vine.   Bright,    and  Glorious  Apparel.      And  he 
 
 "'  hath  Put  the  '  Crown  upon  her,   and  made  her 
 
 paV'dwkh Partaker  of  the  Royal  v  Table,    to  her  Joy  and 
 
 Jam.  i.  1 2 .  Satisfaction. 
 
 tuLuk.xxii.  And  as  #  when  a  Garden  is  made,  that  has 
 3°*  Fruit  Trees  in  it,  and  thofe  throughout  yielding 
 a  delicious  Smell  j  And  in  it  there  fhou'd  be  va- 
 riety of  Delightfome  Walks,  entirely  Beautiful, 
 and"  Abounding  with  Fragrant  and  Refreshing 
 Odours ;  And  whoever  goes  in,  is  Delighted  and 
 .Refrefh'd  :  Thus  is  it  with  Souls  in  the  King- 
 dom j  they  are  perfectly  overcome  with  Joy, 
 and  Gladnffs,  and  Peace,  as  being  Kings,  and 
 *Rev.xix. Lords,  and  Gods.  For  it  is  written,  v 'King  of 
 Kings;  and  Lord  of  Lords. 
 
 Chriftianity   therefore    is   no  trivial   Matter. 
 
 For  this  is  a  Great  Myftery.     Confider  therefore 
 
 well  thy  High  Defcent,   that  thou  art  call'd  to 
 
 Pet.  ii.  Royal  Dignity,  a  chofen  x  Generation^  a  *#  Royal 
 
 16. 
 
 r 
 
 I  The  Manufcript  and  the  Octavo  Edition  of  Vicus  read 
 ««-•**»$,  which  I  follow.  Talthenius,  and  after  him  Dr. 
 Tritlus,  nay,  and  the  Folio  read  *js-«xA*'»ji  :  Which  I  fuipecl:  to 
 be  rhe  Fault  of  the  Prefs. 
 
 *  The  Manufcript  for  t»v  reads  oreu* 
 
 **  The  Manufcript  in  the  Margin  inferts  fictriXetcv  before 
 
 Priefthoody 
 
of  Mac arius  the  Egyptian.      343 
 
 Prieflhood)    and    an   Holy    N. it  ion.        For    the 
 Myitery    of    Chriitianity    is    Foreign    to    this 
 World.     The  Glory  indeed  of  a,  King,  which 
 is  Seen,   and  his  Riches  are  Earthly,    and  Cor- 
 ruptible,    and    palling   away.     But   that  King- 
 dom,   and  thofe  y  Riches,   are   Divine   things, *  EpheC  I 
 things  Heavenly  and  Glorious,  never  paffing  a-      l8- 
 way,  or  differing  Diffolution.     For  they  Reign 
 together  with  the  Heavenly  King  in  the  Church 
 in  Heaven.  And  He  truly  is  the  z  Fir  ft- Born  from7  Col.i.iS. 
 the  Dead:  But  then  are  They  too  the  a  Firft-Bom  Rev-  '■  f; 
 alfo.     But  tho'  fuch  as  thefe,  are  the  Eleft  and'  Hf'xiu 
 Approv'd  of  God  ,    yet  are  they  in  their  own 
 Eyes,  the  very  lealt  of  all,  and  greatly  to  be  fet 
 at  nought.     Nay  This  is  become  to  them  as  it 
 were  Natural  and  Riveted  into  them  to  Efteem 
 themfelves  #  Nothing. 
 
 Queft.  Do  they  then  not  know  that  they  have 
 Received  any  thing  Additional,  and  that  they  are 
 pojfefs'd  of  fomething  Foreign  to  their  Nature , 
 which  they  had  not  before  ? 
 
 Anfw.  Take  my  word  for  it,  they  are  not  yet 
 Prov'd  y  neither  are  they  Advancing ,  And  igno- 
 rant they  are  that  they  are  Poflefs'd  of  that  which 
 they  had  not  Before.  But  them  that  are  fo,  'does 
 Grace  it  felf,  when  it  is  come,  Teach  not  to  look 
 upon  their  own  Soul  as  of  any  worth  or  value, 
 while  they  are  but  Advancing :  but  to  look  upon 
 themfelves  to  be  Naturally  of  No  Efteem.  Tho* 
 wTith  God  they  are  Precious,  yet  with  themfelves 
 are  they  not  fo.  When  in  their  Progrefs,  and  the 
 Knowledge  of  God,  they  are  juft  as  if  they  had 
 known  nothing  at  all.     Tho'  with  God  they  arc 
 
 *  Talthenius,  and  after  him  Dr.  Viuiiis,  rcaJ  tuvhwi  «  ti 
 uyS'ev  eecvlvg  vyH&cu.  In  the  Folio  )rotzTeiinis  :k  is  fcparated 
 by  two  Hooks  thus  [  ].  But  the  Manufcript  an  J  the  Octavo 
 Edition  of  Picus  w!  oily  leave  them  out,  which  makes  the 
 Senfe  clear. 
 
 Z  4  h  /i 
 
344  The  Spiritual  Homilies 
 
 b  James  ii. b  Rich^  in  their  own  Efteem  they  are  Poor.  And 
 £•...  as  Chrift,  when  he  took  upon  him  the  c  Form  of  a 
 -  ' l'  Servant^  by  Humility  Overcame  the  Devil:  So 
 from  the  very  Beginning  did  the  Serpent  Over- 
 throw Adam  by  fuggeftions  of  High  and  Swell- 
 ing Thoughts.  And  even  at  this  prefent  doth  the 
 fame  Serpent,  Lurking  fecretly  in  the  Hearts  of 
 Mankind ,•  Throw  down  and  Diilblve  the  Race 
 of  Chriftians. 
 
 For  as  a  Man  that  in  the  Eye  of  the  World  is 
 a  Gentleman,  and  of  a  Good  Family,  and  is  very 
 Rich,  Goes  on  {till  to  Improve  what  he  has,  and 
 Gathers  in  the  Fruits  of  it  •,  this  Perfon  goes  out 
 of  his  Wits,  and  is  Self- funic ient,  and  being  In- 
 fupportable,  he  Kicks  and  Cuffs  AH  without  Di- 
 ftindtion :  Even  fo  are  fome  that  have  no  Difcreti- 
 0113  Having  found  fome  fmall  matter  of  Reft  and 
 Prayer,  they  have  begun  to  Swell,  to  be  belides 
 themfelves,   and  to  pafs  Sentence  upon  others. 
 dProv.xvi.  And  thus  have  they  "FaH'n  into  the  very  loweft 
 l8-      Depths  of  the  Earth.    For  that  very  Serpent  that 
 drove  Adam  out,  thro'  the  Pride  of  his  Thoughts, 
 Gen.  iii.  j. faying,  Ye  Jhall  be  as  Gods :  He,  I  lay,  doth  even 
 Now  put  High  Thoughts  into  the  Hearts  of  Men, 
 .  faying  to  every  one,  Thou  art  Per  feci-,  Thou  haft 
 Enough  ;  Thou  art  Rich  3    Thou  want  eft  Nothing ; 
 "Thou  art  Happy. 
 
 Others  there  are  in  theWorld,  that  have  Wealth 
 it  is  true*  And  tho'  with  the  La%enefs  of  their 
 Incomes  they  are  Improving  what  they  have,  yet 
 do  they  contain  them  within  the  Bounds  of  Dis- 
 cretion, and  neither  make  any  Boafting,  nor  are 
 they  Lifted  up :  but  keep  in  an  Even  Temper. 
 For  they  know  well  enough,  that  Barrennefs  fuc- 
 ceeds  Plenty.  And  again,  when  they  Fall  at  any 
 time  into  Lofles,  and  a  Bad  Year,  they  are  not 
 Troubled  at  it,  but  are  Eafy.  For  they  Know 
 withal  that  Plenty  again  is  coming  on  in  its  Turn. 
 
 And 
 
a/Macarius  the  Egyptian.        345 
 
 And  being  much  Exercis'd  in  fuch  Events,  they 
 are  not  Surpriz'd :  They  are  neither  Blown  up 
 with  their  Incomes  and  Years  of  Plenty-,  neither 
 if  they  meet  with  any  Lofs  do  they  think  it 
 Strange. 
 
 The  Bufinefs  therefore  of  Chriftianity  is  This, 
 viz.  A  Tailing  of  the  Truth,   an  e  Eating  and e  John  vi. 
 Drinking  of  the  Truth,   to  Eat  and  Drink  our     j"3- 
 utmoft.     For  as  at  a  Fountain  where  fome  thirfty 
 Body  is  beginning  to  Drink,  but  in  the  very  midft 
 of  all  that  fome  other  Perfon  takes  him  away, 
 without  fufTering  him  toFjll  himfelf,  as  much  as 
 he  defires :  His  Third  afterwards  is  Inflam'd  the 
 more  for  having  Tailed  the  Water,  and  he  Seck- 
 eth  it  with   the  greater  Eagernefs.     So  alio  in 
 Spirituals.     A  Man  Taftes  and  Partakes  of  the 
 Heavenly  Food ;  After  that  in  the  very  midft  of 
 All  does  Somebody  keep  him  back,  and  no  Man 
 allows  him  to  take  his  Fill. 
 
 Qiieft.  But  why  is  he  not'  allow' d  to  take  his 
 Fill? 
 
 Anfw.  The  Lord  knoweth  Man's  Weaknefs  > 
 that  he  is  foon  Lifted  up  :  Therefore  does  he  take 
 him  off,  and  fuffer  him  to  be  f  Exercis'd  .  and  f  Eccl.  iv. 
 *  Afflicted.  For  if  upon  your  Receiving  but  a  fmall  J7» 
 Quantity  there  is  no  Bearing  you ,  but  you  are 
 Swoln  immediately :  How  much  more  Intolera- 
 ble would  you  have  been,  had  anyone  Given  you 
 your  Fill  at  once?  But  God  having  a  thorough 
 Knowledge  of  your  Weaknefs,  Allots  you  by  a 
 fpeciai  Difpenfation  to  Afflictions,  that  you  may 
 be  Humble,  and  more  Induftrious  in  Seeking  af- 
 ter God.  For  even  according  to  the  World, 
 when  a  poor  Man  has  found  a  Purfe  of  f  Gold 
 
 *  All  the  printed  Editions  read  here  Zxrfwcu ,  but  the  Ma- 
 nufcript  reads  much  better  S-XtfiZvcu. 
 
 t  The  printed  Copies  read  x^ww,  but  the  Manufcript  %*v<rg . 
 
 and 
 
34^  The  Spiritual  Homilies 
 
 and  from  a  giddy  Satisfaction  Begun  to  Proclaim 
 it,  /  have  #*  found,  I  have  found  a  Purfe,  I  am 
 Rich.  Upon  the  Rumour,  he  that  Loll  it  hears 
 of  it  and  comes  by  it  again.  Another  is  run  mad 
 with  Wealth*  And  he  fpurns  at  all,  and  has 
 Taken  upon  him  to  Abufe  all  Mankind ,  and  to 
 Exalt  himfelf  above  fome  particular  Men  5  where- 
 upon the  thing  coming  to  the  Sovereign's  Ear, 
 his  Goods  are  Confifcated :  So  is  it  in  the  Buflnefs 
 of  the  Spirit.  If  fome  Taile  of  never  fo  little 
 Refrefliment,  they  are  at  aLofs  how  to  Hufband 
 it  i  But  they  Squander  away  even  that  which  they 
 have  Received.  For  Sin  Tempteth  them,  and 
 Blindeth  their  Mind. 
 
 Queft.  After  the  Vifitation  made  by Grace,  how 
 is  it  that  fome  Fall?  Is  not  Satan  demonstratively 
 much  the  Weaker  ?  For  where  Day  is ,  How  can- 
 there  -pofjibly  be  any  Night  ? 
 
 Anfw.  Not  that  Grace  is  really  Quench'd,  or 
 Weaken'd :  But  that  the  Command  you  have  of 
 your  Self,  and  your  Liberty  may  be  put  to  the 
 Trial,  which  way  it  Inclines :  It  leaves  you  to 
 Sin.  And  again ,  when  with  your  #  Will  you 
 Approach  the  Lord,  you  are  AdmoninYd  that  you 
 
 *  1  Tim.  i.  8  look  well  to  the  Grace  given  you.  But  then, 
 6.  How  comes  it  to  be  written,  Quench  not  the 
 Spirit?  That  can  never  be  Quench'd,  but  is  Light. 
 However  by  growing  wilfully  Carelefs,  and  not 
 giving  your  Content,  you  are  your  felf  under  an 
 Eclipfe  of  the  Spirit.     In  like  manner,  faith  he, 
 
 hEphef.iv.h  Grieve  not  the  Holy  Spirit,  whereby  ye  are  Seald 
 
 3°-      unto  the  Day  of  Redemption.     You  fee,  it  lies  in. 
 
 your  own  Bread ,   and  in  your  own  Power,  to 
 
 'iSam.ii-*  Honour  the  Holy  Spirit,  and  not  to  Grieve  it. 
 
 3°- 
 
 **  The  Manufcript  and  T'tcus  read  ilpy  but  once.  But  the 
 Repetition  is  more  Natural.  And  therefore  I  keep  to  the  other 
 printed  Copies.  *  The  Manufcript  here  inferts  *■£. 
 
 But 
 
a/Macarius  the  Egyptian.      347 
 
 But  I  tell  you,  that  even  in  perfect  Chriftians 
 that  are  Captivated  and  Born  down  as  with  -j~Wine 
 to  that  which  is  Good,  there  is  a  Rcferve  of 
 Freedom,  by  means  of  which  having  been  Tried 
 with  numberlefs  Afflictions  they  are  Turn'd  to 
 Good. 
 
 As  if  for  inftance  there  fhould  be  fome  Perfons 
 of  Rank,  and  Fortune,  and  Noble  Birth,  and 
 thefe  purely  of  their  own  Will  and  Motion  fhould 
 Renounce  their  Fortune,  and  their  Quality,  and 
 Honours,  and  go ,  and  put  on  Sordid  and  Beg- 
 garly Garments,  and  Difhonour  inftead  of  Glory, 
 and  become  Miferable,  and  of  No  Efteem:  This 
 is  entirely  left  to  their  own  Pleafure.  But  I  tell 
 thee  that  the  very  Apoltles  that  were  k  Perfected  k  i  joh,  ir. 
 in  Grace,  Grace  never  hundred  from  Doing  what  i*- 
 they  would,  tho'  they  had  a  Mind  themfelves  to 
 Do  fome  things  Difpleafing  to  Grace.  For* our 
 Nature  is  Sufceptible  of  Good  and  Bad,   and  the 
 
 f  The  Original  Word  plsjulb^vt^iok;  fignifies  Drunk  or  Over- 
 come -with  Wine.  An  ExprcrTion  Borrowed  from  the  School  of 
 Plato.  And  to  take  off  the  feeming  Harfhnefs  of  it  here,  let 
 the  Reader  call  to  mind,  what  Macarius  has  told  him  more  than 
 once ,  that  the  Buiinefs  of  Chriftianity  is  directly  Eating,  and 
 Drinking  in  the  Senfe  of  St.  John,  Ch.  vi.  Let  it  be  Reraem- 
 bred,  (z.)  That  to  be  Drunk  with  Wine,  and  to  be  TilVd  with  the 
 Spirit  are  Oppos'd  by  the  Apoftle,  Ephef.  v.  18.  Add  to  All, 
 (3.)  That  both  in  the  Carnal  and  the  Spiritual  Inebriation  the 
 Liberty  of  the  Will  is  Surrendred  j  So  that  Man  Acts  then 
 like  a  Machine  in  the  Hands  either  of  an  Unclean  Spirit ;  See 
 Prov.  xxiii.  ^—.j^.  Or  elfe  of  the  Spirit  of  God.  Compare 
 Cantic.  v.  1.  Ifaiab  lv.  1.  Ecclus.  xxiv.  21.  Job  xxxii.  18,  19. 
 and  Ephef.  v.  18.  And  what  is  this  Inebriation  More  or  Leis 
 than  that  Triumphant  Joy  and  Satisfaction  which  Raifes  a 
 Man  above  himfeif ,  and  arifes  from  a  Living  Senfe  of  God 
 Operating  by  his  Grace  upon  the  Heart  or  Soul  ?  &t*  \  Jttitmmtiii  1  il  |>«o 
 
 *  Palthenius,  Dr.  Pritius,  and  Pictts  in  the  Folio  Read  tfjcui. 
 But  the  Manufcript  and  the  Octavo  Edition  of  ficus  Real  in**.  , 
 
 But  all  the  Veriions  Render  it  by  Nojira  :  Which  aga  n  I 
 have  a  great  mind  to  look  upon  as  an  Argument  of  a  Fault  in 
 the  Prefs, 
 
 Power 
 
348  The  Spiritual  Homilies 
 
 Power  that  is  Contrary,  is  merely  Perfuafive,  Not 
 Compulilve.  After  all,  you  have  the  Power  in 
 your  own  Hands  to  Incline  which  way  you  pleafe. 
 
 \  Gal.  li.    Don't  you  obferve  that  Peter  was  to  be  1  BlanVd  ? 
 
 1 1'      And  that  Paul  went  and  Reprov'd  him  >  and  that 
 
 Great  as  he  was,  he  was  worthy  of  Blame  how- 
 
 m  i  Cor.    ever?  And  even  Paul,  when  m  Spiritual,  himfelf 
 
 fiV'A7\  voluntarily  held  a  n  Difpute  with  Barnabas,  in- 
 fomuch  that  having  -been  mutually  Exafpcratcd, 
 they  departed  finally  amnder.      And  again,  the 
 
 •  Gal.  vi.  fame  °  Apoille,  Te  which  are  Spiritual  Reftore, 
 ?•  fuch  an  one,  confidering  thy  [elf  left  thou  alfo  be 
 'Tempted.  L-o!  Men  that  are  Spiritual  are  Tempt- 
 ed, by  reafon  that  the  Power  they  ever  had  over 
 themfelves  continues  with  them  iliilj  and  their 
 Enemies  Prefs  upon  them  fo  long  as  they  conti- 
 nue in  this  World. 
 
 Queft.  Could  not  the  Apo files  have  Sinrfd  had 
 they  been  fo  minded?  Or  was  Grace  too  Strong  for 
 their  Will? 
 
 Anfw.  Sin  indeed  they  could  not.  For  neither 
 were  they  Lifted  up ,  when  in  the  Light,  and 
 fo  extraordinary  a  Grace.  But  yet  we  don't  fay 
 that  Grace  was  Weak  in  them  :  But  Affirm  that 
 *  Grace  gives  way  even  to  the  Perfect  Spiritual 
 Perfons,  that  they  may  have  their  *  Will,  and  the 
 Power  of  Doing  what  they  have  a  mind  to,  and 
 of  Turning  which  way  they  will  themfelves. 
 And  Humane  Nature  it  felf  Weak,  as  it  is,  has 
 the  Power,  even  when  Good  is  Prefent,  to  Turn 
 away. 
 
 As  if  there  mould  be  a  Sett  of  Men  Arm'd 
 Cap-a-pee,  with  Breaftplates  and  Armour,   and 
 
 -«*,»  .*as^to  every  thing  elfe  within  are  they  fafe,  Nei- 
 ther does  the  Enemy  come  upon  them :  Or  they 
 come  it  maybe,  but  it  remains  in  their  own  Will 
 
 *  The  Manufcript  reads  rs  d/A^t*. 
 
 either 
 
a/Macarius  the  Egyptian.        349 
 
 cither  to  make  ufe  of  their  Arms,  to  maintain 
 the  Contcil,  and  to  Fight  againft  their  Enemies, 
 and  to  Carry  the  Day :  Or  elfe  to  meet  Amica- 
 bly, and  Clap  up  a  Peace  with  the  Enemy,  and 
 not  to  Fight  at  all,  tho'  Furnifh'd  with  Arms. 
 ThusChriihans  alio  that  are  Cloth 'd  with  Perfect 
 Power,  and  have  the  Heavenly  Armour,  If  they 
 are  fo  minded,  Keep  up  a  Good  underflanding 
 with  Satan ,  and  Enter  into  Articles  of  Peace 
 with  him,  and  Wave  all  manner  of  Fight.  For 
 Nature  is  Changeable ;  And  a  Man,  if  he  pleafes, 
 becomes  the  Son  of  God-,  But  if  otherwife,  the 
 Son  of  Perdition  -,  Becaufe  the  Power  of  Acting 
 Freely  Hill  Remains. 
 
 It  is  one  thing  to  Hold  a  Difcourfe  about 
 Bread  and  a  Table  -y  And  another  quite  to  Eat 
 and  Partake  of  the  Sweetnefs  of  that  Bread,  and 
 to  have  all  our  Members  Strengthn'd  by  it.  It 
 is  one  thing  to  Speak  of  the  mofl'Pleafant 
 Drink,  in  a  dry  way  of  Chat,  and  quite  another 
 to  go  and  take  of  the  Fountain  it  felf,  and  to 
 Taile  one's  Fill  of  that  moil  pleafant  Drink.  It 
 is  one  thing  to  Harangue  about  War,  and  the 
 Gallant  Men  of  Strife,  and  Warriours :  And  a 
 very  different  one  for  a  Man  to  Go  in  Perfon  in- 
 to the  Line  of  Battle,  and  to  Engage  the  Ene- 
 my Hand  to  Fill:,  to  Go  in  and  out  amongfr. 
 them,  to  Take,  to  Give,  and  to  Carry  off  the 
 Victory.  So  is  it  in  Spiritual  Matters  alfo. 
 It  is  one  thing  with  a  flendcr  Knowledge  and 
 Underflanding  to  *  Multiply  Words  ->  And  it  is 
 another  vet  in  Subftance,  in  very  Deed,  and  in 
 Full  Affurance  to  Poffefs  the  Treafure,  and  the 
 Grace,  and  the  Talte,  and  the  Efficacy  of  the 
 Holy  Spirit,   in  the  inward  Man,     and   in  the 
 
 *  All  the  Printed  Copies  read  hirA<r<xi  ^ya<ii  but  the 
 Manufcript  hnye$j% 
 
 1  Mind 
 
3JO        77je    Spiritual  Homilies 
 
 Mind.  For  they  that  utter  the  bare  Words,* 
 Exceed  not  the  Bounds  of  Imagination,  and  are 
 Blown  up  in  their  Minds.     For  our  Speech,  fays 
 
 iCor.ii.4*the  Apoftle,  and  Preaching  was  not  with  *# 
 enticing  Words  of  Man's  Wifdom  :  But  in  De- 
 monftration  of  the  Spirit,    and  of  Power.     And 
 
 iTim.i.y.  again  in  another  Place  he  faith,  The  End  of  the 
 Commandment  is  Charity  out  of  a  pure  Heart? 
 and  a  good  Confcience,  and  of  Faith  unfeigned. 
 Such  a  one  as  this  does  not  Fall.  For  to  many 
 that  have  fought  after  God,  the  Door  has #  been 
 Open'd,  and  they  have  feen  the  Treafure,  and 
 have  Entred  into  it.  And  in  the  midft  of  their 
 Joy,  as  they  were  Crying  out,  wchave  Found  the 
 
 'Lukexii. r  Treafure,  has  he  lliut  the  Doors  upon  them. 
 33, 34.  They  began  thereupon  to  Roar,  and  to  Mourn, 
 and  to  be  upon  the  Enquiry,  faying,  We  have 
 found  the  Treafure,  and  have  Loft  it  again.  For 
 Grace  withdraws  it  for  our  Edification,  that  we 
 may  feek  after  it  with  great  Application.  For 
 the  Treafure  is  (hewn,  as  an  +  Encouragement  to 
 Seek  it. 
 
 Queft.    Since  fome  affirm   that  after  Grace  a 
 
 'John  v.  Man  is  f  pa/s'd  from  Death  to  Life,    can  any  one 
 2*\      that  is  in  the  Light  have  Filthy  Thoughts  ? 
 
 *Galui**}<      j£npu)%    It  is  written,    Having  t  begun   in  the 
 Spirit,     are  ye  now  made  Perfect  in  the  Flefh  ? 
 
 »Ephef.vi.  And  again  are  we  directed,  nPut  on  the  whole  Ar- 
 
 "'      mour  of  the  Spirit  that  ye  may  be  Able  to  Stand 
 
 againft  the  Wiles  of  the  Devil.     According  to 
 
 this  Text,    there   are  Two   Places    intimated, 
 
 where  the  Perfon  was  when  he  put  the  Armour 
 
 **  The  Manufcript  for  7r«0*vo<§  reads  t«0*7$. 
 
 *  The  Printed  Copies    read  faiyp,    but  the  Manufcript 
 
 f  The  Printed   Copies  read  rgoiro--,    but  the  Manufcript 
 
a/Macarius  the  Egyptian.       351 
 
 on,  and  where  he  is  when  he  actually  Wars  up- 
 on Principalities  and  Powers :    In  the  Light,  or 
 in  Darknefs.     And  *  again,  That  ye  may  be  Able^eC.  vl 
 to  Quench  all  the  Fiery  Darts  of  the  wicked  one.      16. 
 And  again,    Grieve  not  the  Holy   Spirit  of  God.^iv.  30. 
 And  again,  //  is  impoffible  for  thofe  who  were  once  n^  vi  ^ 
 Enlightned,  and  have  Rafted  of  the  Gift  of  God, 
 and  were  made  Partakers  of  the  Holy  Ghoft,    if 
 they  jhall  fall  away,  to  Renew  them  again.     Lo  ! 
 They    that   have    been   Enlightned,    and    have 
 Tailed   Fall  away.     You   fee  that  Man   has   a 
 Will  to  Confent  to  the  Spirit,   and  that  he  has 
 a  Will  to  Grieve  Him.     Fer  doubtlefs  he  takes 
 up  Arms,  that  he  may  go  into  the  Battle,  and 
 Engage  the  Enemy.      Doubtlefs  he  is  Enlight- 
 ned, that  he  may  Fight  againfl  the  Darknefs. 
 
 Queft.  How  is  it  that  the  Apoftle  fays,   Thd*  lCor  xiii 
 I  have  all   Knowledge,    and  all  Prophecy,    and     i,  2. 
 /peak  with  the  Tongues  of  Angels,    I  am  nothing  ? 
 
 Anfw.  We  ought  not  fo  to  underiland  him, 
 as  if  an  Apoflle  were  Nothing  :  But  compara- 
 tively in  refpect  of  that  Charity,  which  is  Per- 
 fect, are  thefe  but  fmall  Matters  -,  And  he  that 
 is  in  any  of  thefe  Degrees  may  Fall.  But  he  that 
 hath  Charity,  is  Exempted  from  the  Poffibili- 
 ty  of  it.  But  I  tell  thee,-  that  I  have  feen  Men 
 that  have  been  Admitted  to  the  whole  Circle  of 
 Gifts,  and  been  Partakers  of  the  Spirit  ->  And 
 thefe  very  Perfons,  not  having  attain'd  to  per- 
 fect Charity,  have  Fall'n.  For  one  of  the  No- 
 ble Order  having  made  his  Renunciation,  Sold 
 all  his  Goods,  fet  them  that  were  Slaves  at  Li- 
 berty ,  was  in  himfelf  a  Perfon  of  Prudence  and 
 Underftanding,  in  fhort,  as  to  every  thing  elfe 
 of  a  very  Reputable  Life.  Yet  in  the  midit.  of 
 all,  by  conceiving  an  Opinion  of  himfelf    and 
 
 *  The  Manufcript  here  inferts  ttxXiu 
 
 being 
 
ja  The  Spiritual  Homilies 
 
 being  Blown  up  with  Pride,  he  Fell  in  the  E~ 
 vent  into  Scandalous  Impurities  and  Endlefs 
 Mifchiefs. 
 
 Another  in  the  Time  of  Ferfecution  Sur- 
 •  i  Cbr.  rendered  up  his  w  Body,  and  becaufe  he  was  a 
 xiii.  3.  Confeflbr,  when  the  Church  had  Peace,  was 
 fet  at  Liberty,  and '-had  a  mighty  Name,  for  his 
 Eyes  were  Sore  with  the  Smoak.  This  Perfon 
 continuing  to  be  Famous,  and  being  call'd  to 
 Prayers,  took  Bread,  and  gave  it  to  his  Servant > 
 and  he  feem'd  in  his  Mind,  as  one  that  had  never 
 heard  the  Word  of  God.  Another  upon  fome 
 Perfecution  yielded  Up  his  Body,  and  was  Hung 
 up,  and  his  Senfes  taken  away  5  Afterwards  he 
 was  Thruft  into  Prifon.  There  Attended  him 
 therefore  one  of  the  Women-Regulars  accord- 
 ing to  the  Faith  $  And  having  Contracted  fome 
 Familiarity  with  her,  even  while  in  Cuftody,  he 
 Fell  into  Fornication.  See  5  the  Rich  Man  that 
 Sold  his  Goods,  and  he  that  gave  up  his  Body  to 
 Martyrdom :  How  they  Fell. 
 
 Another,  that  was  a  Wife  Afcfctict,  that  liv'd 
 with  me  in  the  fame  Houfe,  and  Pray'd  with 
 me  ;  So  Rich  was  he  in  Grace,  as  when  Pray- 
 «  ing  near  me  to  Feel  Compunction.  For  Grace 
 was  Kindled  in  him  to  the  Degree  of  Warmth. 
 There  was  given  him  even  the  Gift  of  Healing  > 
 And  he  not  only  drove  out  Devils,  but  he  Heal'd 
 likewife  thofe  that  were  Bound  Hand  and  Foot, 
 and  that  were  Afflicted  with  grievous  Sicknefles, 
 purely  by  Putting  his  Hands  upon  them.  After 
 this,  upon  growing  Carelefs,  and  being  Cried 
 up  by  the  World,  and  taking  Satisfaction  in 
 himfelf,  he  was  Blown  up,  and  Fell  into  the 
 very  Lowell  Depths  of  Sin.  See !  Ev'n  he  that 
 had  the  Gift  of  Healing,  Fell.  You  fee  how 
 they  Fall  before  they  come  to  the  Heights  of 
 
 Charity,, 
 
a/Macarius  the  Egyptian.       353 
 
 Charity.  For  *  he  that  arrives  to  Charity  is 
 Bound,  and  Inebriated,  He  is  Phmg'd  all  over, 
 and  carried  off  Captive  into  another  World,  as 
 if  he  had  no  Senfe  of  his  own  proper  Nature. 
 
 Quell.  What  is  the  Meaning  of  thofe  Words, 
 which  Eye  hath  not  feen,   nor  Ear  hcard^  neither  i  Cor.if; 
 have  they  entred  into  the  Heart  of  Man  ? 
 
 Anfiv.  At  that  Time  the  Great  Men,  and  the 
 
 Righteous,  and  the  Kings  and  Prophets  Knew 
 
 that  the  Redeemer  was  to  "Come  :    But  that  at 
 
 his  Coming  He   Suffers  and  is  Crucified,  and 
 
 that  his  Blood  is  Pour'd  out  upon  the  Crofs  , 
 
 They  neither  Knew,  x  nor  had  Heard  •,    Nei-  K  J  Ccr.  ii' 
 
 ther  had  it  Enter'd  into  their  Heart,  that  there    6~ 8* 
 
 was  to  be  the  Baptifm  of  Fire,  and  of  the  Holy 
 
 Ghoft  -y  And  that  in  the  Church  there  was  to  be 
 
 Gffer'd  Bread  and  Wine,  the  Reprefcntatives  of 
 
 his  Flefh  and  Blood  ,  And  that  they  that  Partake 
 
 ofthevifible  Bread,  Spiritually  -f  Eat  the  Flefh  of 
 
 our  Lord  ,  And  that  the  Apoftles  and  Chriflians 
 
 Receive  the  Comforter,  and  are  Cloath'd  with 
 
 Power  from  on  High,  and  are  Fill'd  with  the 
 
 Godhead,   and   that    Souls   are   mix'd  together 
 
 with  the  Holy  Spirit  :    This  the  Prophets  and 
 
 Kings  knew  nothing  of,  neither  had  it  Enter'd 
 
 into   their  Heart.      For  Chriflians   now  grow 
 
 v  Rich  in  a  quite  different  way,  and  are  carried y  *  Cor- iv- 
 
 up  in  their  defires  into  the  Godhead.     But  rfio'    c8*  ••• 
 
 Poffefs'd  of  fo  much  Joy  and  Comfort,  they  are      9.' 
 
 yet  in  z  Fear  and  "Trembling.  i  Tim.  vi, 
 
 Queft.  What  Fear  and  Tremblini  ?  i3. 
 
 °  x  Phi),  if. 
 
 *   The  Manufcript  for    ac,  reads  o.  I2, 
 
 f  Thofe  of  the  Church  of  Rome  have  endeavcur'd  to  chal-  Camftnnl 
 lenge   this   Paffage,  as  Favouring  TrmfubfiantiAUon,     But  the  Dunus, 
 Anfv/ers  to  them  by  Dr.  Whitaker,  &c.  I  wave  and  only  re-  &Cj 
 fer  the  Reader  to  the  Exhortation  before  the   Communion 
 Office  in  the  Common  Prayer, 
 
 A  a  Anfa< 
 
3J4         The  Spiritual  Homilies 
 
 Jtnfw.  Why,  that  they  make  no  falfe  Step  in 
 any  one  Intlance  :  But  Harmonize  with  Grace. 
 For  as  a  Man  that  has  Treafures,  but  happens 
 to  Travel  to  places  where  are  Rogues  :  He  is 
 Glad  it  is  true  upon  the  account  of  his  Riches 
 and  Treafure,  But  yet  he  is  under  a  Concern  left 
 the  Robbers  fhould  come  upon  him,  and  Plun- 
 der him  >  And  he  is  as  one  that  carries  his  own 
 *  Life  in  his  Hands.  For,  lo!  as  to  things  out- 
 ward we  have  all  Renounced   them,   and   arc 
 
 s  i  Pet.  ii.  Strangers,  a  and  void  of  all  Pofleffions,  and  de- 
 1  '•  priv'd  of  all  Society  in  the  Flelh  :  Lo !  yet  our 
 Body  is  \  Difpcs'd  to  Prayer  y  the  Brethren 
 ought  therefore  to  *  [peak  if  their  Mind  corre- 
 fponds  with  their  Body  ,  As  for  the  moft  part 
 -J-  worldly  Artificers  and  Men  of  Dealings  have 
 their  Body  Tied  down  to  their  Craft,  and  even 
 their  Mind  in  like  manner  by  Night  and  by 
 Day. 
 
 Do  you  then  confidcr  well  your  own  felf, 
 whether  having  the  Body  fo  much  eftrang'd 
 from  the  World,  you  have  your  Mind  alfo  A- 
 verfe  to  this  prefent  Life,  and  are  not  Hurried 
 back  into  the  World.  For  eveiy  Man  of  the 
 *  World,  whether  Soldier  or  Merchant,  wherefover 
 his  Body  is,  There  is  his  Mind  alfo  faft  Engag'd, 
 
 bMatth.vi.and  There  is  his  Treafure.     For  it  is  b  written, 
 
 21. 
 
 *  The  Printed  Copies  here  Read  vai&et  Body,  and  fo  all  the 
 Verficns,  which  is  no  Scnfe.  TheManufcript  in  the  Margin 
 directs  us  to  Read  w  uc ,  Blond.  I  follow  this  Reading,  and 
 render  it  by  Life;  fee  Judges,  xii.  3.  and  Comp.  with  Lev. 
 xvii.  11,  14.  and  Gen.  ix.  4.  the  Life  according  to  Scripture 
 being  in  the  Blend  and  the  Blond  it  felf. 
 
 f  This  I  fuppofe  may  be  by  Retirement,  Tafiing,  and  fiich 
 other  Difciplinc  as  Formerly  was  thought  neceffary.  1  Cor. 
 ix,  27,  &c. 
 
 *  The  Printed  Copies  read  «'<$«•,  but  the  Matiufcript«V«». 
 |  The  Printed  Copies  read  fi',  but  the  Manufcript  k$  xoa-^ov. 
 
 Where 
 
0/"MACARitis  the  Egyptian.'      355 
 
 PPbere  your  Treafure  is^  there  will  your  Heart  be 
 dlfo.  As  to  any  thing  further,  what  fort  of 
 Treafure  does  your  Mind  incline  to  ?  Is  it  wholly, 
 and  entirely  Bent  upon  God,  or  is  it  not?  If 
 not  ;  ye  ought  to  tell  me  what  it  is  that 
 Hinders.  They  are1  wicked  Spirits  no  doubt 
 on't  j  Satan  himfelf,  and  the  Devils  that  keep 
 fail  Hold  of  the  Mind,  and  Hamper  the  Soul. 
 For  the  Devil  is  full  of  Turnings  and  Windings, 
 never  without  his  Stratagems,  his  Triple  doors, 
 and  variety  of  Shifts  5  He  takes  up  the  Paftures 
 of  the  Soul  and  its  Thoughts,  and  fuffers  it  not 
 to  Pray  aright,  or  to  Approach  to  God  :  For  as 
 much  as  the  fame  Nature  is  Partaker  of  Devils 
 and  wicked  Spirits,  and  likewife  of  Good  An- 
 gels and  the  Holy  Ghoft.  It  is  the  Temple 
 of  Satan,  and  the  Temple  of  the  Holy  Spirit. 
 
 Take  then,  Brethren,  an  Exact  Survey  of  your 
 mind,   whom  you  are   Partakers  of,  Angels   or 
 Devils  5  whofe  Temple  #  and  Habitation  ye  are$ 
 God's  or  the  Devil's ;  what  kind  of  c  Treafure c  Mat.  xii. 
 the  Heart  is  Fill'd  with,    that  of  Grace,  or  of     3^. 
 Satan.     The  Soul  therefore  ought  to  be  Cleans'd 
 throughout,  as  a  Houfe  that  is  full  of  Unfavou- 
 rinefs  and  Naftincfs,  and  to  be  Adorn'd,  and  to 
 be  Fill'd  with  all  manner  of  d  fweet  Savour,  and d  Phil,  h\ 
 Treafures,  that  the  Holy  Spirit  may  come,  in*       *8. 
 Head  of  Satan,   and   Reft  upon  the   Souls  tflCo*& 
 Chriftians.  E v£  ^ 
 
 But  not  immediately  after  a  Man  has  heard 
 the  Word  of  God,  is  he  to  be  reckon'd  of  the 
 Good  fide.  For  if  fo,  there  wou'd  then  be  no 
 more  any  Conflicts,  or  Times  of  War,  or  any 
 Race :  But  without  any  more  ado,  provided  a 
 
 *  The  Manufcript  and  Svo  Edit,  of  Picus  by  Morelius  infert 
 here  tCl  which  is  wanting  in  the  Folio  Edit,  in  Pajtbenius  and 
 in  Pirns, 
 
 A  a   %  Man 
 
3y6  The  Spiritual  Homilies 
 
 Man  had  but  been  an  Hearer,  he  mull  then  have 
 arriv'd  at  Reft,  and  the  Heights  of  Perfection. 
 But  things  are  really  not  fo.  For  in  Aflerting 
 this,  you  take  away  the  Will  of  Man,  neither 
 
 •  Rom.vli.do  you  allow  any  Adverfe  Power  e  Struggling 
 a3-      with  the  Mind.     But  our  Affertion  is  This,  that 
 
 f  Afts  ii.by  Hearing  the  Word  a  Man  arrives  at  f  Com- 
 37-      punction  ;    And  after  this,   when  Grace  with- 
 draws it  felf  by  Difpenfation  for  Man's  Advan- 
 tage, he  is  Admitted  to  Exercife  and  Warlike 
 Difcipline,   and  he  enters  the  Lifts  and  Fights 
 
 *2Tim.iv\  with*SW^,  and  after  a  long  Courle  §  and  Fight 
 7.       he  carries  off  the  Trophies  of  Victory,  and  be- 
 comes a  Chriftian. 
 
 For  if  merely  by  Hearing,  a  Man  is  without 
 any  further  Trouble  on  the  Good  fide  :  Even 
 thofe  that  frequent  the  Theatre,  and  Whore- 
 mongers fhall  All  go  into  the  Kingdom,  and  in- 
 to Life.  But  no  Man  will  give  them  This  with- 
 out Labour  and  Fighting  ;    for  as  much  as  the 
 
 Lh  Mat.  vii,  Way  is  ^  freight  and  narrow  :  We  muft  both  go 
 14.  thro'  this  very  Rugged  way,  and  hold  out  with 
 Patience,  and  be  Afflicted,  and  fo  Enter  into 
 Life.  For  if  a  Man  might  fucceed  without  any 
 Trouble :  Chriftianity  were  no  more  a  Stone  of 
 Stumbling,  and  a  Rock  of  Offence.  Neither  wou'd 
 there  be  Faith,,  or  Infidelity.  You  make  even 
 Man  to  be  in  Bonds,  and  not  capable  of  Turn- 
 ing to  Good  or  Evil.  For  to  him  that  is  able  to 
 Turn  to  cither  fide  is  there  a  Law  given,  as 
 having  within  himfelf  Free  Liberty  to  make 
 War  upon  t fa e  adverfe  Power.  For  to  the  Nature 
 that  is  Tied  up,  has  there  no  Law  Enjoyn'd.  For 
 neither  is  the  Sun,  nor  the  Heaven,  nor  the  Earth 
 Obnoxious  to  any  Law  3  becaufe  they  are  Crea- 
 tures of  a  Nature  Lock'd  up  in  Bonds.  Whence 
 it  follows  that  they  are  liable  neither  to  Reward 
 
 nor 
 
0/Macarius  the  Egyptian.      357 
 
 nor  *  Punifhment.     For  Honour  and  Glory   arc 
 Prepafd  l  for  him  that  is  turn'd  to  Good.     But  'Mat.xxv. 
 elfe  Hell  again  and  Torments  are  k  Prepar'd  for      34- 
 this  very  Changeable  Nature,  being  Able  to  Fleck~*€r«4*» 
 from  Evil,  and  to  Bend  it  ielf  to  the  Good  and 
 Right  fide. 
 
 But  if  you  fay  he  is  not  of  a  Nature  Free  and 
 *#  Difengag'd  :  the  Confequence  is,  that  you 
 don't  make  a  Good  Man  worthy  of  Praife.  For  he 
 that  is  Kind  and  Good  by  Nature,  is  not  -\~f  wor- 
 thy of  Praife,  tho'  at  the  fime  time  he  is  Defi- 
 rable.  For  that  is  not  commendable,  tho'  it  be 
 Defirable  which  is  not  Good  of  Free  Choice. 
 For  he  is  worthy  of  Praife,  who  by  his  own 
 Endeavours,  not  without  Struggling  and  Con- 
 flict embraces  what  is  Good,  -f  thro'  the  Power 
 he  has  of  Acting  as  he  pleafes. 
 
 As  if  at  an  Interview  between  the  Per/Ian 
 and  Roman  Armies,  Two  wing*d  Youths  ihou'd 
 Hep  forth  from  each  Front,  both  of  Equal 
 Strength,  and  Try  their  Skill  upon  each  other : 
 So  have  the  Adverfe  Power  and  the  Mind  an  Ex- 
 act Balance  of  Strength  againft  each  other. 
 Both  Satan  has  an  equal  degree  of  Power  to 
 Perfuade  and  Entice  the  Soul  to  his  own  Will  : 
 And  the  Soul  on  *  the  other  Hand  to  Contra- 
 dict, 
 
 *  The  Original  Word  fignifies  Honour,  which  indeed  is  the 
 Reward  particularly  Specified,  Rom.  ii.  7,  10. 
 
 **  The  Printed  Copies  read  <J£  Puy«s  ew'ixv  <5W>^  Qvo-zcjc  .- 
 But  the  Manufcript,  which  I  follow,  much  better,  tih  s  Aey&n; 
 cujtzv  Ay-rijs  <pvTio)  . 
 
 ft  This  mud  never  be  Strain'd  to  fuch  a  Senfe  as  if  it  Ex- 
 cluded thofe  from  Praife,  who  by  a  con  font  Rigja  Ufe  of  their 
 
 JLiberty,  have  Brought  themfelves  under   an  Hapfy  Ntcefitiy  of 
 Habitually  Chufing  and  Doing  that  which  is  £>//?. 
 f  The  Manufcript  in  the  Margin  inferts  }1  for  hm. 
 
 *  The  Folio  Edition,  That  of  Paltbenm  and  Dr.  Pritius,  Read 
 •adxlw  e%{;  which  Dr.  Prit'ms  renders  fugnam  habit  y  others  e 
 
 A  a    3  i-fjerfe 
 
2 j 8  The  Spiritual  Homilies 
 
 dift,  and  to  Comply  in  no  one  Inftance.     For 
 both  the  Powers  may  indeed  Perfiiade,  to  Evil 
 and  to  Good  :  But  neither  of  them  can  Compel. 
 To  this  Free  Choice  therefore  is  the  Divine 
 **  AfTittance  Given,  and  Able  it  is,  when  En- 
 gaged, to  take  Weapons  from  out  of  Heaven, 
 and  by  their  means  to  Root  out  and  to  Vanquish 
 Sin.    '  For  indeed  to  Contradici   Sin,  is  in  the 
 Power  of  the  Soul  :    But  without  God  it  is  not 
 Able  to  Conquer  Evil  or  to  Root  it  out.     But 
 they  that  affirm.  Sin  to  be  as' a  valiant  Giant,  and 
 the  Soul  but  as  a  Stripling,  fay  wrong.     For  if 
 there  were  fuch  a  Disparity  in   things  :    Sin  as  a 
 Giant,  and  the  Soul  but  as  a  little  Child,   the 
 Lawgiver  wou'd  not  be  Righteous,    in  having 
 given  Man  a  Law  to  Fight  againfb  Satan. 
 
 But   This  is  the  Foundation    of  the  way  of 
 God,  viz.  To  Travel  the  Road  of  Life  in  much 
 Patience,  in  Hope,  in  Humblenefs  of  Mind?  in 
 Poverty  of  Spirit,  in  Meeknefs  ;  And  thro'  thefe 
 may  a  Man  be  PofTefs'd  of  Righteoufnefs  within 
 himfelf.     But  the  Righteoufnefs  we  are  ipeaking 
 fjcr.xxiii.of,  is  the  Lord1  Himfelf.     For  thefe  Command- 
 6.       ments  by  which  we  are  Thus  Enjoyn'd,  are  as 
 •the. Stones  fet  up  at  the  end  of  every  Mile,   and 
 Marks  of  the  Royal  Way,  Leading  them  that 
 Travel  it,  up  to  the  Heavenly  City.     For  faith 
 Mat.  v-  3.  he,  Bleffed  are  the  Poor  in  Spirit  -7  Bleffed  are  the 
 Meek-,  Bleffed  are  the  Merciful 3  Bleffed  are  the 
 Peacemakers.     Call  this  Chriftianity.     But  if  any 
 "Trov.xxi.  one   Travel  not  in  this   way,   he  m   wander eth 
 itf.      where  is  no  Path,  he  Proceeds  upon  a  wrong 
 
 drjerfoor  exadverfp.     But  the  Text  of  Ticus  by  Morelius,  which 
 here  I  follow  reads,  zr<*x  v     ,.. 
 
 **  JBoth  Paltbemus,  Dr.  Fritius  and  View  render  here 
 »»7<A*4  by  Kemnneratio:  But  the  Verfion  I  have  given  of  it 
 was  rather  determine  by  the  running  Senfe,  &c, 
 
 Foundation. 
 
of  Mac arius  the  Egyptian.       35-9 
 
 Foundation.  Glory  be  to  the  Tender  Mercies 
 of  the  Father,  and  of  the  Son,  and  of  the  Holy 
 Ghoft  for  ever  !  Amen. 
 
 Homily    XXVIIL 
 
 This  Homily  cDefcribes  and  Bewails  the 
 Misfortune  of  the  Srttl-,  becaufe  by  Reafon 
 of  Sin-,  the  Lord  doth  not  'Dwell  in  her. 
 And  of  John  the  Baptift  it  Jhews,  that 
 of  them  that  are  Bom  of  Women-,  there 
 is  none  Greater  than  He, 
 
 j(  S  God,  when  formerly  Provok'd  to 
 Anger  by  the  Jews,    Deliver'd   up 
 Jerufalettk    to  be  a  Spectacle  to  its 
 a  Enemies,    and   b  they  that    Hated3  2.  Chron. 
 them   were    Lords   over  them  -,    And™-*0'21- 
 there  was  no  more  There  either c  Feaffc  or  Offering :      !  CV1* 
 So  when  Angry  with   the   Soul,    through  herc  Lam.  a. 
 Tranfgreffion  of  the  Commandment,    hath  He   6-.?. 
 Deliver'd  her  to  her  Enemies,    Devils  and  vile 
 Affections.     And  when  they  had  Thus  Seduc'd 
 her, .  they  Compleatly  DemoliuYd  her  :  Neither 
 was  there  any  more  either  Feaft,  or  Incenfe,  or 
 Offering  fent  up  to  God  by  her,    her  Tokens  in 
 the  Publick  Ways  being  Fili'd  with  d  Frightful d  Ezek. 
 Beafts,  and  Creeping  Spirits  of  Wickedncfs,  thatviii-  IO« 
 take  up  their  Abode  in  her. 
 
 And  as  an  Houie.   if  it  have  not  the  Matter 
 
 Dwelling  in  it,   is  Cloath'd  with  Darknefs.   and 
 
 Difgrace  and  Reproach,   and  is  Fili'd  with  Filth 
 
 A  a   4  anc} 
 
360  The  Spiritual  Homilies 
 
 and  Dans: :    So  even  the  Soul  that  has  not  her 
 Lord,  together  with  his  Holy  Angels  f  Dancing 
 in  her,  {he  too  is  Fill'd  with   the  Darknefs  of 
 Sin,  the  Shame  of  vile  Affections,  and  all  man- 
 ner of  Diihonour.     Wo  to  that  Way,  wherein 
 none  Walketh,    neither  Heareth  in  it  the  Voice 
 of  Man  !     For  it  is  become   a  Receptacle  of 
 c  Compare  Beails.     Wo   to  the  Soul,    when   the   Lord  e 
 Lev.  xxvi.  wal!-eth  not  in  her,  neither  Driveth  out  of  her 
 aCoTvi  tne    Spiritual  Reafts  of  Wickednefs   with    his 
 16.    '  Voice  !  Wo  to  the  Houfe,  when  the  Mailer  "f 
 of  it  doth  not  Inhabit  it  !    Wo  to  the  Earth, 
 when  it  hath  no  Huibandman  to  Till  it !     Wo 
 to  the  Ship,  when  it  hath  no  Pilot  $    for  then  is 
 it  Tofs'd   about   with  the  Waves,    and  Storm, 
 and  is  Loft !  Wo  to  the  Soul,  when  it  hath  not 
 the  True  Pilot  in  her!    For  then  being   in  the 
 Brackiih  Sea  of  Darknefs,   Tofs'd  about  by  the 
 Waves   of  unruly   Pafllons,    at   the  Mercy  of 
 Wicked  Spirits,  as  of  a  Winter-Storm,    it  ob- 
 tains in  the  End  Deftrucl-ion.     Wo  to  the  Soul, 
 when  it  wanteth   Qhrifl  to  Till  it  with  Care, 
 that  it  may  be  able  to    Bring  forth  the  Good 
 Fruits  of  the  Spirit !    For  Lying  Wafte,     and 
 *  being  full  of  Thorns  and  Thiilles,    the  Fruit  it 
 ts  with  in  the  End,  is  to  be  Burnt  with  Fire, 
 Wo  to  the  Soul,   when  it  hath  not  Chrift  her 
 Mailer  Dwelling  in  her  !  For  then  is  it  a  Wil- 
 dernefs,   and  that  Fill'd  with  the  111  Savour  of 
 disorderly  Affections,    the  very  Refort  of  Cor- 
 ruption. 
 
 *  Our  Author  feero's  here  to  Spiritualize,  and  Allude  to, 
 the  outward  Expreflions  of  Publick  Joy  ufual  among  the 
 Jews,  Con-.p-re  Luke  xv.  25-.  with  1  Kings  i.  40.  and  Rev. 
 xv.  3.  with  Exodus  xv.  iS. 
 
 t  The  common  Reading  is  0  hanrorw,  but  the  Manufcript 
 
 For 
 
^/Macarius  the  Egyptian.      361 
 
 For  as  when  an  Hufbandman  g<  es  to  Till 
 the  Ground,  he  takes  with  him  the  Inftruments 
 and  Cloaths  *  Proper  for  the  Work.  So  even 
 Chrift  the  Heavenly  King  and  the  True  f  Hus- 
 bandman, when  He  came  to  the  Humane  Na- 
 ture, having  Put  on  a  Body,  and  Carried  his  Crofs 
 as  his  Inftrument  to  Work  with,  He  Cultivated 
 the  Soul  that  was  laid  Waite,  and  took  the 
 Thorns  and  Thiftles  of  Wicked  Spirits  out  of  it, 
 and  Pluck'd  up  the  Tares  of  Sin,  and  All  the 
 Grafs  of  Sinful  Commiflions  f  Burnt  He  up  with f  Matt.  Hi. 
 Fire.  And  having  Thus  prepar'd  her  with  the  12. 
 Wood  of  the  Crofs,  He  Planted  in  her  the  moft  John  xv- 
 Beautiful  Garden  of  the  Spirit,  Bearing  all  man- 
 ner of  Plealant  and  Defirable  Fruit  to  God,  as 
 her  Mailer. 
 
 And  as  in  Egypt  during  the  Three  Days  Dark- 
 nefs, the  Son  law  not  his  Father,    neither  the 
 Brother  his  Brother,    nor  one  near  Friend  ano- 
 ther, the  Darknefs  Concealing  them  :  So  when 
 Adam  had  Tranfgrefs'd  the  Commandment,  and 
 FalPn  from  his  former  Glory,   was  he  Subjected 
 to  the  Spirit  of  the   World,    and  the  Veil  of 
 Darknefs   came   upon   his  Soul  from   his  own 
 Self  j  even  till  the  Laft  Adam^  the  g  LORD :giCQr.xv. 
 He  never  once  fet   Eyes  upon   his    True  and     47- 
 Heavenly  Father,  and  his  Good  and  Kind  Mo- 
 ther, the  Grace  of  the  Spirit,  and  his  Sweet  and 
 Defirable  h  Brother,  the  Lord  and  his  Friends  and h  Heb.  H. 
 1  Kindred,  the  Holy  Angels,  with  whom  he  once      lI-   .. 
 
 *  The  Printed  Copies  read  all  A^«>»»,    but  the   Manu-i  Compare 
 fcript   A«ft/3«'v«     But   then   too  inftead  of  oiov   t«,   which  Tobit.  v. 
 follows  in   the  Printed    Copies,    ought  we  to  Read  ^eovrx,       I2> 
 and  accordingly  is  it  here  rendred.  «^xii    i  r 
 
 f  When  Chriit-  calls  himfelf  the  Vine,  the  Husbandman  then      with 
 is  God  the  'Father,   John  xv.  i.  As  Incarnate  He  is  himfelf  the  Rev>  xxjj 
 Vine:  But  as  God  does  our  Author  pronounce  Him   the  Hus-        Q 
 bandman  himfelf,  that  is,  in  Union  with  God  the  Father,  who 
 Co-operates  with  Him, 
 
 US'd 
 
$6t  The  Spiritual  Homilies 
 
 us'd  with  Joy  and  Dancing  to   Celebrate  the 
 
 *  job  i.  6.k  Feaft.  of  Heaven.     And  not  only  to  the  Coming 
 — »•  *.«    of  the  Laft  Adam-,   but  Still,   even  to  this  very 
 
 Time,  They  upon  whom  Chrift,  the  Sun  of 
 Right  eoufnefs  hath  not  Rifen,  and  in  whom  the 
 Eyes  of  the  Soul  have  not  been  Open'd,   as  En- 
 
 *  John  i.o.  lightned  by  the  True  l  Light  ^  They  are  ftill  un- 
 
 der the  very  fame  Darknefs  of  Sin,  having  the 
 fame  quick  Senle  of  Pleafures,  and  being  obnoxi- 
 ous to  the  fame  Punifhment,  have  they  not  Eyes 
 to  Behold  their  Father  with. 
 
 For  this  every  one  ought  to  Know,  that  there 
 
 *  Ephef.  i.  are  Eyes  within  m  thefe  outward  Eyes,  and  that 
 
 r8*  there  is  a  Senfe  of  Hearing  more  Inward  than 
 this  of  the  outward  Ear.  And  as  thefe  Eyes  of 
 ours  fenfibly  Behold  and  Know  the  Face  of  a 
 Friend,  or  one  we  Love  :  So  do  the  Eyes  of  a 
 Worthy  and  Faithful  Soul,  Spiritually  Enlight- 
 ned  with  Divine  Light,  fee  and  take  Notice  of 
 the  True  Friend,  the  Sweeter!  and  Highly  De- 
 firable  Bridegroom,  the  LORD,  the  Soul  be- 
 ing Irradiated  by  the  Adorable  Spirit.  And 
 thus  Beholding  Intellectually  the  Deferable,  and 
 only  Beauty  which  SurpalTes  Expreilion,  it  is 
 Wounded  with  Divine  Love  :  And  it  is  Direct- 
 ed to  All  the  Vermes  of  the  Spirit  -,  And  thus 
 has  it  Obtained  the  Boundlefs  and  Never-failing 
 Love  for  her  DenYd  Lord, 
 
 What   Happinefs   therefore    is  there  bcvond 
 
 that  Voice  of   John^    which  pointeth  out  the 
 
 nJoh.i.2o.Lord  before  our  Eyes,  n  Behold  the  Lamb  of  God 
 
 I  Matt.  xi.  who  taketh  away  the  Sin  of  the  World  ?  °  Verily 
 
 IK      among  them  that  are  Bom  of  JVomen^  there  hath 
 
 heen  none  Greater  than  John  the  BaptifL     For  he 
 
 is  the  Full  Complement  of  All  the  Prophets. 
 
 And  They  all  Prophefied  of  the  Lord  it  is  true, 
 
 fhewing   at   a  great    Diltance  off  that  He  was 
 
 Coming.     But"  He,   when  Speaking  of  the,  $%- 
 
a/Macarius  the  Egyptian.       363 
 
 wottr^  like  &  Prophet,    Shew'd  Him  before  the 
 Eyes  of  All,  Crying  out  and  Saying,  Behold,  the 
 Lamb  of  God  !  What  was  that  Sweet  and  No- 
 ble Voice  of  him  that   directly  Pointed  oat  the 
 FerfonPreactTdupbyhim  ?  Jtmong  th  m  that  are 
 Bom  of  Women,    a  Greater  than  John  there  has 
 not  been.     Bat  yet  the  Lea/l   in  the  Kingdom  of 
 Heaven  is  Greater  than  He  :    Namely  the  Apo- 
 ftles, who  have  been  Born  P  of  God  from  Above/ John  HI 
 and  have  Received  the  Fir  ft  *  Fruits  of  the  Spirit  of    .  3- 
 Comfort.     For  thefe  have  been  thought  worthy,  ^Viii. 
 to  be  made  Co-judges   and    r  Partners   in  the     23. 
 Throne  with  Him.     Thefe  have  been  made  ther  Mat.xix. 
 f  Redeemers  of  Mankind.     You  find  them  Di-     28\.. 
 viding  the  Sea  of  wicked  Powers,  and  Bringing      2I  t 
 Souls  that  Believe  out  of  it.     You  find  them  to  t  Compare 
 be  the  Hufbandmen  that  Cultivate  the  Vineyard  James  v. 
 of  the  Soul.     You   find  them  to  be  the  Bride-      2?- ... 
 men  which  Efpoufe   Souls  to   Chrift,      For  I1  \6\ l 
 have  Efpoufed  you,  fays  the  Apoftle,  to  One  Hus-  %  Cor.'  xi, 
 band.     You   find   them   giving  Life  to  Men  j      2. 
 And  to  fay  All  at  once,  you  find  them  in  variety 
 of  Degrees  and  Ways  Miniftring  to  the  Spirit. 
 This  therefore  is  that  Little  one  that  is  Greater 
 than  John  the  Baptift. 
 
 For  as  the  Hufbandman  leading  the  Yoke  of 
 Oxen  Tills  the  Ground :  After  the  fame  manner 
 did  the  Lord  Jefus,  the  Noble  and  True  Hus- 
 bandman, having  Yok'd  the  Apoftles,  t  Two  *<Matth.vi. 
 and  Two,  fent  them  Abroad,  f  Cultivating  7- 
 along  with  them  Himfelf,  the  Ground  of  them 
 that  Hear  and  that  Believe  in  Truth.     But  This  Luke  viiL 
 
 V- 
 
 *  The  common  Reading  in  all  the  Printed  Copies,  wou'd""X% 
 tempt  one  to  think  there  were  but  Two  Apoftles  in  All. 
 But  the  Manufcript  reads  Am  #vo  from   St.  Mark. 
 
 f  Both  the  Editions   of  Picus   read  here    with  Paltbeniui 
 i.  y  ;:'«/^'«s  :    But  the  Manufcript  ancj   Doctor  Prinns   v&d 
 
 alfo 
 
2(^4  ^Je  Spiritual  Homilies 
 
 alio  is  worthy  to  be  Noted,  that  the  Kingdom 
 of  God,  and  the  Preaching  of  the  Apoftles  con- 
 fift  not  only  in  the  Word  of  Hearing,  as  if  any 
 one  that  is  Skill'd  in  Harangues,  fhou'd  Hold 
 forth  to  others :  But  in  the  Power  and  Efficacy 
 of  the  Spirit  does  his  Kingdom  conn* ft.  For 
 thefe  Things  happened  even  to  the  Children  of 
 ffraelj  who  were  continually  Meditating  upon 
 the  Scriptures^  as  having  doubtlefs  the  Lord 
 uppermoft  in  their  Thoughts  :  But  not  having 
 John  1. 1 1 .  Received  the  Truth ',  they  Quitted  their  Inheri- 
 *~v-iu.  4 x-  tancc  to  others.  Thus  alfo  they  that  Run  over 
 the  Words  of  the  Spirit  to  others,  themfelves 
 in  the  mean  while  not  PofTefs'd  of  the  Word  in 
 Power,  make  over  their  Inheritance  to  others. 
 Glory  be  to  the  Father,  and  to  the  Son,  and  to 
 the  Holy  Ghofl  for  ever !  Amen. 
 
 Homily  XXIX. 
 
 Cod  Executes  the  T^ifpenfations  of  his 
 Grace  upon  Mankind,  after  a  Twofold 
 manner.  Intending  to  Require  back  the 
 Fruits  of  it  in  aftriff  Account, 
 
 H  E  Wifdom  of  God  being  Infinite  and 
 Incomprehensible  :     He  Executes   the 
 Difpeniations  of  his  Grace  upon  Man- 
 kind   after   an  Incomprehensible    and 
 Unfcarchable  manner  with  great  Variety  5  In  or- 
 der to  Try  the  Freedom  of  our  Will,  that  They 
 may  be  manifeft  that  Love  him  with  all  their 
 1  Heart, 
 
0/"Macarius  the  Egyptian.       365 
 
 Heart,  and  Endure  all  manner  of  Danger  and 
 Labour  upon  his  Account.  For  the  Perfons 
 who  are  Prevented  with  the  Favours  and  Gifts 
 of  the  Holy  Spirit,  immediately  as  foon  as  they 
 Come  with  Faith  and  Prayer,  are  They  without 
 Toil,  and  Sweat,  and  Fatigue.  *  But  it  fomc- 
 times  happens  that  they  are  notwithihvnding  in 
 the  World.  God  frill  affords  them  Grace,  not 
 in  vain,  nor  unfeafonably,  nor  yet  as  it  were  by 
 Chance ;  But  by  a  Wifdom  that  Exceeds  all 
 Expreflion,  and  is  never  to  be  Comprehended  : 
 In  order  to  the  Trial  of  their  Purpofe  and  Free 
 Determination,  who  fo  Quickly  had  Obtain'd 
 the  Divine  Grace,  whether  they  were  Senfible 
 of  the  Benefit  and  Kindnefs  that  had  been  fhewn 
 them,  and  of  the  Sweetnefs  of  God,  according 
 to  the  Proportion  of  Grace  receiv'd  without 
 any  Pains  of  their  own;  which  they  that  have 
 been  thought  worthy  of,  ought  to  give  Proof  of 
 their  Diligence,  their  a  Courfe,  and  their  Con- a  Gal.  v. 
 flictj  And  to  Endeavour  to  Dcmonflrate  the 
 Fruit  proceeding  from  their  Will,  and  their  In- 
 tention, -f~  and  their  Love;  And  to  make  a  Suit- 
 able Return  for  thofe  Gifts,  That  is,  by  giving 
 their  whole  Selves  over  to  the  Love  of  the 
 Lord,  Both  doing  his.  Will  only,  and  with- 
 drawing themfelves  perfectly  from  all  Carnal 
 Defire. 
 
 But  fuch  Perfons,    on  whom,   (though  they 
 have  withdrawn  from  the  World,    and  given  a 
 Flat  Denial  to  this  prefent  Life,  according  to  the 
 b  Gofpcl,    and  greatly  Perfevere  in  Prayer  an<lb  Matth. 
 Falling  and  Diligence,    and  the  other  Virtues  )xvl*  M» 
 
 *  What  Encourag'd  me  to  Differ  from  the  Veriions  of 
 Faltbeniusy  Dr.  Pritius,  and  Pirus,  was  this  little  Variation 
 in  the  Manufcript,  viz.  eV<  <5'  on.  inflead  of  U'iv  orr,  as  it  is 
 in  all  the  Printed  Copies. 
 
 f  The   Manufcript  here   inferts  >£,  which  eafes  the  Senfe. 
 
 God 
 
%66         The  Spiritual  Homilies 
 
 God  does  not  immediately  Beftow  his  Grace* 
 and  Reft,  and  the  Gladnefs  of  the  Spirit,  ini 
 mere  Long-Sufferance  towards  them,  and  with- 
 holds the  Gift  (But  this  not  without  Defign,- 
 nor  out  of  Time,  nor  as  it  were  by  Chance  : 
 But  by  a  certain  Wifdom  beyond  Expreffion  for 
 the  Trial  of  their  own  Free  Will)  that  He  may 
 See  whether  they  Thought  Him  the  Faithful 
 
 c Matt.  vii.  and  True  God  who  has  Promis'd,  c  to  Give  to 
 7.  them  that  Ask^  and  to  Open  to  them  that  Knock ,' 
 the  Door  of  Life  ,  that  he  may  Obferve  thofe 
 who  have  Believ'd  in  his  Word  of  a  Truth, 
 *  whether  they  Endure  to  the  End,  with  the 
 fame  Full  Affurance  of  Faith  and  Indufhy,  Ask- 
 ing and  Seeking  y  Or  whether  through  Afflicti- 
 on and  Remifsnefs,  they  may  not  Fall  off,  and 
 merely  through  Want  of  Faith  and  Hope  Give 
 
 ,  ...  into  Contempt,  Not  holding  on  to  the  End,  by 
 2Pet*m,Reafon  of  the   Time  being  f  d  Adjourned \  and 
 
 Mat9xxiv.of  the  Trial  of  their  Will  and  Intention. 
 
 48,  49.  For  he  that  Receives  not  in  a  very  little  Tirne^ 
 through  God's  Putting  off  and  Long-Suffering, 
 is  Inflam'd  the  more,  and  more  Defirous  after  the 
 Heavenly  good  Things  y  And  every  Day  is  he 
 *  Adding  to  his  former  Defire  and  Induftry,  and 
 Speed,  and  Struggle,  and  to  the  whole  Deport- 
 ment of  Vertue,  and  to  his  Hunger  and  Thirft 
 after  that  which  is  Good,  nothing  Difpirited  by 
 the  Sinful  Reflections  that  are  Prefent  with  his 
 Soul,  nor  Turning  to  Contempt,  and  Impa- 
 tience, and  Defpair:  Or  again  under  a  Pretence 
 of  this  Long-Suffering,  will  he  give  himfelf  up 
 to  Sloth,    Mufing  with  himfelf  to  this  Effect, 
 
 *  The  Manufcript  here  for  ^  reads   «a    and  omits  the  « 
 [lowing. 
 
 f  The  Printed  Copi 
 Manufcript  ;*•*£<>  W». 
 
 following. 
 
 f  The  Printed  Copies  all  read  wste.*pi?w  rQ  #f  <W,  but  the 
 
 when 
 
#/ Macarius  the  Egyptian.       367 
 
 when  pall  I  Obtain  after  all  the  Grace  of  God  ? 
 And  thence  is  Drawn  afide  by  Sin  to  downright 
 Neglect.  But  the  more  the  Lord  himfelf,  by 
 this  Delay,  fhews  his  Long-Suffering  towards 
 him,  Putting  the  Faith  and  Love  of  his  \  Will 
 upon  the  Trial  :  So  much  the  more  Eager,  Di- 
 ligent^ and  *  Obftinate,  and  Uncomplying  ought 
 he  to  be  in  Seeking  after  the  Gift  of  God,  ha- 
 ving once  Believ'd,  and  PofTefs'd  himfelf  with  a 
 Full  A  durance,  that  God  cannot  Lie^  but  is 
 Tt'tfej  **  who  hath  Promis'd  to  Give  his  Grace, 
 to  tfiem  that  continue  to  Ask  in  Faith  to  the 
 very  End  with  all  Patience.  For  by  fiich  Souls 
 as  are  themfelves  Faithful,  is  God  thought  both 
 Faithful  and  True,  and  according  to  the  Word  of 
 Truth,  e  they  have  fet  to  their  Seal  that  God  fc€  J&miih 
 true.  55- 
 
 Wherefore  Suitably  to  this  above-mention'd 
 f  Knowledge  of  Faith,  do  they  make  an  Efti-^P1*^ 
 mate  of  themfelves  wherein  they  are  Deficient,  ,* 
 fo  far  as  their  own  Power  is  concern'd  :  Whe- 
 ther it  be  in  Labour,  or  Conflict,  or  Applica- 
 tion, or  in  Faith,  or  Love,  or  any  other  of  the 
 whole  Chain  of  Vertues  -,  And  when  they  make 
 this  Scrutiny,  with  all  the  Minute  Exactnefs 
 they  are  Able,  they  Force  and  Urge  *  themfelves^ 
 all  they  can,  to  be  Well-pleafing  to  the  Lord, 
 as  having  once  for  all  Embrac'd  this  Faith,  that 
 God,  who  is  True,    will  not  Deprive  them  of 
 
 f  This  may  be  well  underftood  in  Oppofition  to  Bjiftnefs, 
 Precipitance,  PaJJion,  Complexion,  or  Imagination,  which  by 
 Novices  and  Enthujtafts  are  too  commonly  miftaken  for  the 
 Superiour  Aflcnt  of  the  Intellectual  Man,  which  alone  is  Able  to 
 Endure  the  Trial. 
 
 *  The  Printed  Copies  read  mnhSu  and  Co  render  the 
 Context  hardly  Senfe :  But  the  Manufcript  reads  thtriirm* 
 
 **  The  Manufcript  before  fcxyya^ot^^  inferts    . 
 
 *  The  Manufcript  here  addj  'xvr'm 
 
 the 
 
68         7l)e    Spiritual  Homilies 
 
 "  the  Gift  of  the  Spirit,  if  they  Perfevere  to  the 
 End  in  the  Worihip  and  Expectation  of  Him, 
 with  Full  Application  >  But  they  fhall  be 
 thought  worthy  of  the  Heavenly  Grace,  fo  long 
 as  they  flill  *  continue  in  the  Fleih,  and  (hall 
 Obtain  Eternal  Life. 
 
 And  thus  do  they  Direct  their  whole  Love  to 
 the  Lord,  having  Denied  all  Things   elfe,    and 
 looking  for  Him  only  with  Great  Defire,   and 
 Hunger  and  Thirft,    and  ever  waiting  for  the 
 Refrclhment  and    Confolation  of  Grace,    and 
 taking  no  Comfort  in  any  thing  of  this  World 
 willingly,  much  lefs  Acquiefcing  in  it5  and  Tied 
 down  to  it.     But  they  ever  Contradicting  grofs 
 Suggeflions  wait  for  the  Aid  and  Help  of  God 
 onlv,  when  at  the  fame  Time  the  Lord  himfelf 
 Is  Already  after  an  hidden  manner  Prefent  with 
 thole  Souls  that   Oblige   themfelves  to  fuch  a 
 kind  of  Application,    Intention,   and  Patience  y 
 And  He  Succours,    and  Preferves  them,    and  is 
 their  Support  \  in  every  Single  Fruit  of  Ver- 
 tue.     And  though  they  are  even  in  Labour  and 
 Affliction,   and  in  the  Acknowledgment  of  the 
 Truth,  and  in  an  Enlightn'd  State  of  Soul :  Yet 
 .  have  they  not  Obtained  the  Grace  of  the  Spirit, 
 and  the  Refreihment  of  the  Heavenly  Gift  >  nei- 
 ther have  they  been  Fully  Senlible  of  it  through 
 the  Inexpreflible  Wifdom  of  God,   and  his  un- 
 fpeakable  Judgments,      who    Tries    Believing 
 Souls  very  different   Ways,   and  Fixes  his  Eye 
 upon   the   Love    of  their  Will  and  Intention. 
 For  there  are  Boundaries,   Meafures,    and  even 
 Scales,  of  the  Free  Intention,   the  Love  of  the 
 Will,  and  the  Difpolltion,  fo  far  as  one  is  Able, 
 
 *  The  Manufcript  and  Fiats  for  rvy^^TX>  reac^s  7VV%*' 
 
 t  The  Manufcript  here  inferts  tfc 
 
 to 
 
o/"Macarius  the  Egyptian.        3<>p 
 
 to  All  his  Holy  Commandments.  And  thus 
 thofc  Souls  that  Fill  up  the  Meaturc  of  their 
 Love  and  Duty,  arc  thought  worthy  of  the 
 Kingdom  and  Eternal  Life. 
 
 For  God  is  Juft,    and  his  Judgments  Righte- 
 ous.    And  with  Him  is  there  No  Refpect  of  Pcr- 
 fons  :  But  in  proportion  to  their   good   Deeds, 
 whether  Corporeal  or  Spiritual,  Whether  in  the 
 Way  of  Knowledge,  or  Underftanding,   or  Dif- 
 cernment  (  which  God  has  alfo  differently  Im- 
 planted in  the  Human  Nature)  in  Judging  every- 
 one He  will  make  Enquiry  after  the  Fruits  of 
 Venue,  and  as  it  Deferves  will  he  Repay  every 
 Man  according  to  his  Works   (  in  *  the  Day  of 
 Judgment  ->  for  fays  the  §  Apoftk)  He  will  Come  i  Rom.  d. 
 and  Render  to  every  Man  according  to  his  Deeds  :  )      6- 
 And  the  h    mighty  ft)  all  be    mightily    Tormented  *  Wifd.vi, 
 For  h  Mercy  will  foon  Pardon  the  Meaneft.     And      6* 
 the  Lord  faith,    ■  that  Servant  which  Knew  his !  Luke  xii< 
 Lord's  Will)  and  prepared  not  himfelf  neither  did  47*  48« 
 according  to  his  Will)  fiall  be  Beaten  with  many 
 Stripes.     But  he  that  knew  not)   and  did  Commit 
 Things   worthy  of  Stripes,   fJjall  be  Beaten  with 
 few  Stripes.     For  unto  whomfoever  ?nuch  is  Given) 
 of  him  ftoall  much  be  Required  :    And  to  whom 
 Men  have  Committed  much)  of  him  they  will  AJk 
 the  more. 
 
 But  Knowledge  and  Underftanding  are  you  to 
 take  in  different  refpe£h  :  As  well  according  to 
 Grace  and  the  Heavenly  Gift  of  the  Spirit  •>  as 
 according  to  the  Natural  Courfe  of  Underftand- 
 ing and  Difcretion,  and  the  Inftruction  that 
 comes  from  the  Divine  Writings.  For  every 
 one  will  be  call'd  upon  for  the  Fruits  of  Ver- 
 tue   according   to   the  Proportion   of  Bleilings 
 
 *  The  Manufcript  here  inierts   It  y,y.i;-r  tfgirt«s  *,%*   •/** 
 
 $Kt:,    ^    *7Ta^W«   iKXfco  kcctx  rot,  Igyk   d'JT*, 
 
 B  b  God 
 
3  ?o  The  Spiritual  Homilies 
 
 God  has  Beftow'd  upon  him,  whether  they  be 
 Natural,  or  thofe  vouch faf'd  by  Divine  Grace. 
 Every  Man  therefore  is  without  Excufe  before 
 God  at  the  Day  of  Judgment.  For  every  one 
 according  to  what  he  hath  Known  of  the  Fruits 
 of  Faith,  and  of  Love,  and  of  every  Vertue 
 Granted  to  himfelf,  will  be  call'd  upon  for  a 
 KMat.xxv.kj^e^tution  out  of  his  own  Will  and  Intention, 
 y\t  27  wnetner  it  was  by  1  Hearing  he  came  by  it,  or 
 x  '  'whether  He  never  heard  the  Word  of  God  at 
 all.  For  the  Soul  that  is  Faithful  and  a  Lover 
 of  Truth,  Looking  upon  thofe  Eternal  good 
 things  that  are  laid  up  for  the  Righteous,  and  upon 
 that  unfpeakable  Blefling  of  Divine  Grace  that 
 is  to  come  upon  her,  Deems  her  felf  Unworthy, 
 as  alfo  all  her  Application,  Labour,  and  Pains, 
 in  Comparifon  of  the  unfpeakable  Promifes  of 
 the  Spirit. 
 
 This  is  the  Man  that  is  Poor  in  Spirit,  whom 
 Mat.  v.  the  Lord  pronounces  Blejfed  -,  This  is  he  that 
 3--"  Hungers  and  Thirfts  after  Right eoufnefs  •>  This  is 
 he  that  is  Contrite  in  Heart.  They  that  take  up 
 fuch  an  Intention,  and  Endeavour,  and  Pains, 
 and  Defire  of  Vertue,  and  continue  in  it  to  the 
 'End,  They  {hall  of  a  Truth  be  Enabled  to  Ob- 
 tain Life,  and  the  Everlafting  Kingdom. 
 
 Let  not  therefore  any  of  the  Brethren  be 
 Lifted  up  againft  his  Brother,  and  proceed  to 
 an  Opinion  of  himfelf,  feduc'd  by  Sin,  fo  as  to 
 fay  for  Inftance,  /  have  the  Spiritual  Gift  in  my 
 Pojjejfion.  For  it  is  by  no  Means  Worthy  of 
 Chriftians  to  Entertain  fuch  Thoughts  as  thefe. 
 For  you  know  not  what  the  Morrow  may  bring 
 to  pafs  in  him  3  And  Ignorant  you  are  what 
 Sort  of  End,-  His  is  like  to  be,  and  what  your 
 own.  But  let  every  one  looking  well  to  him- 
 felf, Sift  his  Confcience  at  all  Times,  and  Prove 
 the  Work  of  his  Heart,  what  Application,  and 
 
 Conflid 
 
of  Macakivs  the  Egyptian.       371 
 
 Conflict  he  has  in  his  Mind  towards  God.  And 
 Aiming  at  the  perfect  m  Mark  of  Liberty,  and  m  PM.  "i 
 Freedom  from  diforderly  Affections,  and  of  the  J4" 
 Reft  of  the  Spirit,  let  him  Run'  without  Inter- 
 miUion,  or  Sloth,  never  placing  his  Confidence 
 in  any  Gift,  or  even  in  any  Aft  of  Righteoufhefs. 
 Glory  and  Worfhip  be  to  the  Father,  and  to 
 the  Son,  and  to  the  Holy  Spirit  for  ever  !  Amen, 
 
 Homily      XXX. 
 
 The  Soul  that  is  to  Enter  into  the  King- 
 dom of  God  ought  to  be  Born  of  the 
 Holy  Spirit.     And  how  this  is  T)one. 
 
 HEY  that  Hear  the  Word,  ought  to 
 give  Proof  of  the  Work  of  God  in 
 their  own  Souls.  For  the  Word  of 
 God  is  no  Idle  Word  :  But  has  its 
 proper  Work  wrought  in  the  Soul.  For  therefore 
 is  it  call'd a  Work^  that  it  may  be  found  tobefoin3  J°hn  vi. 
 the  Hearers.  May  the  Lord  then  vouchfafe  the  29* 
 Work  of  Truth  in  them  that  Hear,  that  the 
 Word  may  be  found  to  be  Fruitful  in  us  ! 
 For  as  the  Shadow  goes  before  the  Body,  nay 
 the  Shadow  manifeits  the  Body}  yet  is  Truth 
 the  Body  it  felf  :  After  the  fame  manner 
 is  the  Word,  as  the  Shadow  of  the  Truth  of 
 Chrift.  Moreover  the  Word  goeth  before  the 
 Truth.  The  Fathers  which  are  upon  Earth  Be- 
 get Children  out  of  their  own  Nature,  out  of 
 their  own  Body  and  Soul,  and  when  Born,  they 
 carefully  Inftruft  them  with  all  Diligence,  as 
 their  own  Children  till  they  grow  up  to  be  per- 
 Bbi  feft 
 
j7*3  The  Spiritual  Homilies 
 
 feet  Men,  and  SuccefTors,  and  Heirs.  For  the  Aim 
 of  Fathers  from  the  very  Beginning,    and  their 
 whole  Endeavour  is  to  Get  Children,    and   to 
 have  Heirs  :    Which  unlefs  they  compafs,  they 
 are  in  the  greateft  Grief  and  Trouble  -,  As  again, 
 when   they  have,    they  have  Joy  withal.     Be- 
 sides, both  the  Relations  and  Neighbours  Re- 
 joice at  it.     After  the  very   fame   manner   our 
 Lord  Jefus  Chrift  alfo  having  a  Concern  for  the 
 Salvation  of  Mankind  Fulfill'd  every  Difpenfation 
 and   Attempt   made   from  the  very  Beginning, 
 by  the  Fathers :  The  Patriarchs,   the  Law,  and 
 the  Prophets.     Lafr.  of  All  came  He  in  Perfon, 
 and  having  Defpis'd   the    Shame  of  the   Crofs, 
 He  Underwent  the  Death.     And  all  this  Labour 
 and  Pains  of  His  was  with   this  view,    that  He 
 might  Beget  out  of  Himfelf,    out   of  his  own 
 b Compare13  Nature,    Children   of  the  Spirit,    being  well 
 Hal  hii.   pleas'd  that  they  ihou'd   be  Born  from  Above 
 .IO*      out   of  his  Divine  Nature.     And   as  thefe  Fa- 
 ]Tm.'i.  1 8. tners  witn  us>    if  tney  have  no  Children,    are 
 John i.  12, Troubled  at  it:    So  alfo  the  Lord  having  Lov'd 
 13.      Mankind  as  his  own  Image,  was  willing  to  Be- 
 — ;ii   6    pCt  tnem  0f  his  own  c  Seed,    the  Divine  Na- 
 J    '  ■  Iture.     If  any  therefore  have  no  Mind  to  come  to 
 d  Pf.  ex.  3 .  fach  a  kind  of  Birth,    and  to  be  Born  of  the 
 dWomb  of  the  Spirit,  even  the  Divine  Nature: 
 Great  is  the  Sorrow   which   Chriit  thereupon 
 Conceives,  having  Suffer'd  for  them,   and  Un- 
 dergone fo  much,    that  He  might  Save  them. 
 
 For  the  Lord  is  willing  that  all  Men  fhou'd 
 be  made  worthy  of  this  Birth.  For  He  died 
 for  All,  and  hath  Call'd  them  All  to  Life.  But 
 then  Life  is  that  Birth,  which  is  from  Above, 
 of  God.  For  without  this,  it  is  impofUble  for 
 c  John  iii-the  Soul  to  Live,  as  the  Lord  faith,  e  Except  a 
 3*  Man  be  Born  from  Above  ^  he  cannot  fee  the  King- 
 dom of  GocL     So  that  again  as  many  as  Believe 
 
 the 
 
a/Macarius  the  Egyptian.       373 
 
 the  Lord,    and  coming  to  Him  are  vouchfaPd 
 the  Honour  of  this  Birth,    caufe  their  Parents 
 that  f  Begat  them  Great  Joy  and  Rejoycing  inr  i  Cor.iv. 
 Heaven.     And  all  the  Angels,  and  Holy  Powers      lf< 
 Rejoice  *over  the  Soul  that  is  Born  of  the  Spi- 
 rit, and  become  Spirit  it  felf. 
 
 For  this  Body  is  the  Likenefs  of  the  Soul; 
 But  the  Soul,  the  Image  of  the  Spirit.  And  as 
 the  Body  without  the  Soul  is  Dead,  Able  to 
 Do  juft  Nothing  :  So  without  the  Heavenly 
 Soul,  without  the  Divine  Spirit,  the  Soul  is 
 Dead  to  the  Kingdom  of  God,  not  able  to 
 Perform  any  one  of  the  Things  of  God,  without 
 the  Spirit. 
 
 For  as  a  Painter  fir  ft  obferves  the  King's 
 Countenance,  and  then  Draws  it  3  And  when- 
 ever the  King's  Face  is  oppolite  looking  full 
 upon  the  Perfon  that  Draws  it,  he  Draws  the 
 Figure  with  Eafe  and  Succefsj  But  if  the  Face 
 is  turn'd  off,  he  can  by  no  means  Draw  it,  be- 
 caufe  it  looks  not  directly  upon  the  Painter  : 
 After  the  Self  fame  manner  does  that  Noble  Ar- 
 tift  Chrift  in  them  that  Believe  in  Him,  and 
 ever  Look  with  Attention  to  Him,  immediately 
 make  his  Draught  of  the  Heavenly  Man  after 
 his  own  Image,  from  his  own  Spirit  -y  Out  of  the 
 Subftance  of  the  Light,  wThich  words  cannot 
 exprefs,  doth  he  Draw  the  Heavenly  Image,  and 
 Beftows  upon  it  her  Noble  and  Good  Sppufe. 
 If  therefore  any  one  doth  not  Fix  an  attentive 
 Look  conftantly  upon  Him,  Overlooking  all 
 Things  elfe,  the  Lord  will  never  Draw  his  own 
 Image  from  out  of  his  own  Light.  It  behoves 
 us  therefore  to  Look  earneftly  on  Him,  Believ- 
 ing in  Him,  and  Loving  Him,  Rejecting  all 
 Things  elfe,  and  Paying  our  Regards  to  Him : 
 
 *  The  Manuicript  here  inferts  Itt\, 
 
 Bb    z 
 
374  Tke  Spiritual  Homilies' 
 
 that  having   Drawn    the    Heavenly    Image    of 
 
 *  Ro.  viii.  Himfelf,  He  may  fend  it  %  into  our  Souls,  and 
 
 29.      f)  h  4.  Bearing  Chrift  we  may   Receive  Eternal 
 
 l8*     'Life,    and  from  that  moment  our  AfTurance  be- 
 
 *iCor.xv.ing  Complete  we  may  be  at  Reft. 
 
 49.  As  a  Piece  of  Gold,   unlefs  it  Receive  and  is 
 
 Stamp'd  with  the  King's  Image,  neither  pafTes 
 Current  in  the  way  of  Dealing,  nor  is  Hoard- 
 ed in  the  King's  Treafures,  but  is  Thrown  back 
 again  :  So  even  the  Soul,  unlefs  it  have  the 
 Image  of  the  Heavenly  Spirit  in  the  Light  which 
 is  unfpeakable  -,  It  is  no  way  Fit  for  the  Hea- 
 venly Treafures,  neither  is  it  Apcepted  by  the 
 Noted  Merchants  of  the  Kingdom,  the  Apo flies. 
 For  he  that  was  call'd,  and  had  not  on  the  Wed- 
 ding Garment,  was  Caft  out  as  an  entire  Stran- 
 ger, into  Outer  Darknefs,  as  not  Bearing  the 
 Heavenly  Image.  For  This  is  the  Sign  and 
 •Compare  \§eai  0f  t}ie   Lord  Imprefs'd  upon  Souls,  even 
 
 j  j  v'  the  Sprit  of  the  Inexprefllble  Light. 
 
 1  Cor.  ix.      And   as  a  Man  that  is  Dead  is  Ufelefs,   and 
 
 a-       entirely  of  no  Service  to  thofe  about  him*    for 
 
 1  Tim.  ii.wnich  Reafon  alfo  they  Carry  him  forth  with- 
 
 Ephefl  i    out  r^ie  C^y?  and  lay  him  in  the  Ground :  Thus 
 
 13'   '.  alfo  the  Soul  that   k  Beareth   not  the  Heavenly 
 
 John  iii.   Image  of  the  Divine  Light,  which  is  the  very 
 
 2 3-      Life  of  the   Soul,    becometh  l  Reprobate,   and 
 
 1  40  XV"  fucn  as  w*u  ^e  Taken  upon  no  account  what- 
 
 'Jer.vilso.ever.     For  a  Dead  Soul  is  of  no  Service  to  that 
 
 City  of  the  Saints,  as  not  bearing  the  Luminous 
 
 and  Divine  Spirit.     For  as  in  this    World,  the 
 
 Life  of  the  Body  is  the  Soul;    So  alfo  in  the  E- 
 
 ternal  and  Heavenly  World  is  the  Spirit  of  the 
 
 Godhead  the  Life  of  the  Soul.     (For  *  without 
 
 its  proper  Soul  the  Spirit,  this  Soul  it  felf  is  Dead 
 
 and  Ufelefs  to  All  Above. 
 
 *  The  Manufcript    here  adds   uvev  y<*%    t%$  ij/t^fc,    rQ 
 
 |  Hence  were  the  Antients  ftil'd  xgtropogoi,  and  §eo<po%oi. 
 
 ,   •  Wherefore 
 
a/Macarius  the  Egyptian.      375 
 
 Wherefore  it  behoveth  him  that  Seeketh  to 
 Believe  and  Come  to  the  Lord,    to  make  it  his 
 Requeft  that  he    may  in  this  Life  Receive  the 
 Divine  Spirit.     For  that  is  the  Life  of  the  Soul  -, 
 And  for  this  very  Reafon  did  the  Lord  make  a 
 Formal  Coming,    thereby  to  Impart    his  Spirit 
 to  the  Soul.     For  fays  he,    while  ye  have  the  John  xii. 
 Lights  Believe  in  the  Light.     The  Night  comet 7?,     }6- 
 when  ye  can  work  no  longer.     If  therefore   any""*'*"*' 
 one,  hath  not  hence  Sought  and  Received  Life 
 to    his   Soul,    the   Divine   Light   of    the  Spi- 
 rit j  the  very  Moment  he  goes  out  of  the  Body, 
 is  he  immediately  Set  allele  in   the   Regions  of 
 Darknefs  on  the  Left  hand,  never  once  Entring 
 into  the  Kingdom  of  Heaven,    having  his  Final 
 Lot  in  Hell  with  the  Devils  and  his  xXngels. 
 
 ~f~  As  Gold  and  Silver,  when  Call:  into  the 
 Fire  becomes  Purer,  and  more  Approv'd,  and 
 nothing  can  Change  it,  neither  Wood  for  in- 
 ftance,  nor  Grafs.  For  it  Devours  all  Things 
 that  come  to  it,  for  they  too  become  Fire.  So 
 alfo  die  Soul  by  its  continual  Abode  in  the  Fire 
 of  the  Spirit,  and  the  Divine  Light,  will  Suffer 
 no  manner  of  *  Harm  from  any  one  of  the  Evil 
 Spirits.  But  if  any  one  fhou'd  happen  to  come 
 *  near  it,  It  is  #  Confum'd  by  the  Heavenly  Fire 
 of  the  Spirit. 
 
 f  The  Manufcript  here  omits  ?,  which  is  in  all  the  Print- 
 ed  Copies. 
 
 *  Compare  z  Kings  vi.   17.    with  Zech.  ii.  j»„   Pf  xxxiv.  7. 
 f  Eva$grius  has   inform'd  us    that  Sergtopolis    was   Defended  \Eccl  Hift, 
 againft  Chofroes,  by  an  Apparition   of  Armed  Men,  not  much  Lib.  iv. 
 unlike    the  Story  of    Eli/ha  in  Dot  ban.     And  *  Dr.    Cave,  Cap.  28. 
 that   St.  Ambrofe's  Houfe  was  fo  Guarded  round   with  Fire,  *    See  his 
 that  the  Demons,  which  by  Magick  were  fent  to  Kill  him,!'/*  of  St% 
 Confefs'd  they   cou'd  not  come  near   his   Per/on,     or  even  the  Ambrofe, 
 Door  of  his  Houfe.     Confider  alfo  the  Eleventh  Homily  of  our  p.  401. 
 Author. 
 
 Bb    4  Or 
 
l?6  The  Spiritual  Homilies 
 
 Or  as  a  Bird,  when  it  has  Flown  up  Aloft  is, 
 in  no  Concern,  as  not  #*  Fearing,  either  the 
 Men  of  Sport,  or  Hurtful  Beads  :  for  being 
 Aloft  it  Laughs  at  all  :  So  too  the  Soul,  when 
 \?C.  Iv.  6.  fhe  has  Received  the  Wings 1  of  the  Spirit,  and 
 has  taken  her  Flight  into  the  upper  f  Heavens, 
 being  Higher  than  they,  Laughs  at  all  Below. 
 
 And  indeed  Ifrael  after  the  Flem,  in  the  Days 
 when  Mofes  Divided  the  Sea,    went  through  it 
 Below :   But   thefe  being  the  Sons  of  God  walk 
 Above  upon  the  Bitter  Sea  of  wicked '  Powers. 
 For  their  Body  and  Soul  are  made  the  Houfe  of 
 God. 
 ■  Gen.  iii.     In  that  Day,   when  Adam  Fell,    God   came 
 8.       m  Walking  in  the  Garden ;  He  n  Wept,  as  I  may 
 ■*    ;_  *  'fay,  upon  the  Sight  of  Adam,    and  faid,  Out  of 
 what  Good  things  have  you  Extracted  Surprizing 
 Mifchiefs  ?    Out  of  what  Glory  doft  thou  bring  f'o 
 much   Shame  ?     Why    art  thou    Dark   at   this 
 Juncture  ?     Why   Deformed  ?   Why   Withered  ? 
 Out"  of  fo  Great  Light,    how  Great  a  Darknefs 
 hath  Covered  thee  ?  And  indeed  when  Adam  was 
 Fall'n  and  Dead  from  God,  his  Maker  Lament- 
 ed him  'y  the  Angels,  All  the  Powers,   the  Hea- 
 vens, the  Earth,  and  all  the  Creatures  mourn'd 
 'for  his  Death  and  Fall.     For  they  Caw  that  He 
 who  was  Given  them  for  a  King,  was  made  the 
 Slave     of    the    Adverfe    and    Wicked    Power. 
 Wherefore  he  was  CloathM  with  Darknefs  in 
 •A&sviii.  his  Soul,    with  °  Bitter   and  Wicked  Darknefs. 
 1 3-      For  he  was  brought  under  the  Dominion  of  the, 
 Ruler  of  Darknefs. 
 Luke  x.        This  is  he  that  was  Wounded  by  the  Thieves^ 
 3°-      and  that  became  Half  dead  as  he  was  coming 
 down  from  Jerufalem  to  Jericho.     For  moreover 
 even  Lazarus,   whom  the  Lord  Raised,   was  fo 
 
 **  The  Printed  Copies  read  ftiFe,  the  Manufcript  p** 
 f  The  Manufcript  here  reads  rav  a^ccwy. 
 
 Full 
 
a/Macarius  the  Egyptian.       377 
 
 Full  of  Stench,  that  no  Man  cou'd  come  near  theJohn  XI- 
 Sepulchre  j  was  a  Type  of  Adam,  who  had  Con-     l3^* 
 tracked  much  111  Savour  in   his  Soul,    and  was 
 Fill'd  with  Blacknefs  and  Darknefs. 
 
 But  do  you,  whenever  you  hear  mention 
 made  of  Adam,  and  of  him  that  was  Wounded^ 
 and  of  Lazarus,  not  Suffer  your  Mind  to  Run 
 out  at  Rovers,  as  it  were  on  Mountains  :  But 
 Keep  in  your  own  Soul  within,  becaufe  youalfo 
 Carry  about  you  the  very  fame  Wounds,  the  very- 
 fame  77/  Savour,  and  the  very  fame  Darknefs. 
 For  we  are  All  of  us  Sons  of  that  Dark  Race, 
 and  do  All  partake  of  the  fame  Rank  Savour. 
 The  Diforder  therefore  which  he  Labour'd  un- 
 der, the  very  fame  are  we  All  Afflicted  with,  as 
 being  of  the  Seed  of  Adam.  For  the  Diforder 
 which  hath  happened  to  us  is  much  what  the 
 Prophet  Ifaias  mentions,  There  is  nothing  * 
 but  Wounds  and  Bruifes,  and  Putrifying  Sores  ;  I&.  i.  5>  6, 
 they  have  not  been  Clos  d,  neither  Bound  up,  nei~ 
 ther  mollified  "with  Ointment.  So  Incurable  a 
 Wound  had  we  been  wounded  with,  that  it 
 was  PofTible  for  the  Lord  only  to  Heal  it.  For 
 for  this  very  Reafon  came  He  in  Perfon,  becaufe 
 Not  one  of  all  the  Antients,  nor  the  Law  it  felf, 
 nor  yet  the  Prophets,  were  Able  to  Cure  This  : 
 But  this  Perfon  Alone  at  his  Coming  HeaVd 
 that  Wound  of  the  Soul,  which  had  been  paft 
 Cure. 
 
 Let  us  therefore  Receive  God,  and  the  Lord 
 the  True  Healer  -,  wTho  Alone  is  able  by  his 
 Coming  to  Cure  our  Souls,   having  undergone 
 
 *  The  Letter  of  the  Ixx,  as  cited  by  our  Author,  feems 
 to  Affirm  the  contrary,  viz.  s*.  en  r(alvf**i  y-re  ua>x*>4 . 
 To  render  which  Words  fuitably  to  the  Hebrew  and  our 
 -cttg/i/ftVerfion,  X  proceed  upon  a  ilippos'd  Ellipfis  of  («'  p*  ) 
 
 ytZ%   hx  gfn  ei   fti  Tqctvpci,   &t&   «'    y.v,    ficthmy  ,  Qr>C, 
 
 many 
 
378  The  Spiritual  Homilies 
 
 many  things  upon  our  account.  For  He  ever 
 knocks  at  the  Door  of  our  Hearts,  that  we  may- 
 Open  to  Him,  and  may  when  He  is  come  in, 
 be  Refrefh'd  in  our  Souls,  and  that  we  may 
 Warn  and  Anoint  his  Feet,  and  that  He  *  may 
 make  his  Abode  with   us.     For  in  the  Gofpel 
 
 '  Luke vii.  there,  the  p  Lord  f  Upbraided  him  that  had  not 
 44-       Waflfd  his    Feet.      And  again  i  elfewhere    he 
 
 '  Rev.  i".  faith.  Behold  I  ft  and  at  the  Door  and  **  Knock, 
 if  any  one  will  hear  my  Voice,  and.  Open  the  Door 
 to  "f~i"  ^  I  will  come  in  unto  him.  For  for  this 
 very  Reafon  did  He  continue  to  Suffer  many 
 Things,  having  Given  up  his  own  Body  to  the 
 Death,  and  Redeem'd  us  from  Bondage,  that 
 when  He  fhou'd  Come  to  our  Soul,  He  might 
 take  up  his  Manfion  with  Her.  For  for  this 
 very  Reafon  does  the  Lord  fay  to  them  on  his 
 Left  Hand  in  the  Judgment,   who  are  lent  off 
 
 Matt. xxv.  by  Him  into  Hell  with  the  Devil,  /  was  a 
 42>  43-  Stranger,  and  ye  took  me  not  in,  I  was  an  Hun- 
 gred,  and  ye  Gave  me  No  Meat,  I  was'^hirfty, 
 and  ye  Gave  me  No  Drink.  For  his  Food,  and 
 Drink,  and  Clothing,  and  Houfe,  and  Refrejh- 
 ment  is  in  our  Souls.  Therefore  does  He  con- 
 .  tinually  Knock,  defiring  to  Come  in  unto  us. 
 Let  us  Receive  Him  therefore  and  Introduce 
 Him  into  our  Selves :  Becaufe  both  our  Food, 
 and  Life,  and  Drink,  and  Eternal  Life  is  He 
 Himfelf.  And  every  Soul  that  hath  not  received 
 Him  in  this  prefent  Life  within  her,  and  Re- 
 frefh'd him,  or  rather  that  hath  not  been  Re- 
 frefh'd in  Him,  hath  no  Inheritance  with  the 
 Saints  in  the  Kingdom  of  Heaven,  neither  can 
 
 *  The  Manufcript  reads  a-dttVp. 
 
 f  The  Manufcript  reads   mnhfyi. 
 
 **  The   Manufcript  here  inferts    «J   «£**?. 
 
 ft  The  Manufcript  here  inferts  pa. 
 
 he 
 
a/Macarius  the  Egyptian. 
 
 he  Enter  into  the  Heavenly  City.  But  do 
 Thou  thy  Self,  Lord  Jefus  Chrift,  Introduce  us 
 thither,  while  we  Glorify  thy  Name,  together 
 with  the  Father,  and  the  Holy  Spirit  for  ever ! 
 Amen. 
 
 179 
 
 Homily  XXXI. 
 
 It  behoveth  him  that  Believeth  to  be  Changed 
 in  his  Mind,  and  to  Co  lie  B  all  his  Thoughts 
 moGody  in  which  our  whole  Obfervance 
 of  God  doth  truly  conjift. 
 
 T  behoveth  him  that  Believeth,  to 
 Beg  of  God  that  he  may  be  Changed 
 in  his  Intention  by  a  Change  of  his 
 Heart  pafling  off  from  Bitternefs  to 
 Sweetnefs,  and  to  Keep  in  Mind  how 
 the  Blind  Man  was  Heal'd  3  the  how  Woman  like- 
 wife  which  had  an  IfTue  of  Blood  by  Touching 
 the  Border  of  his  Garment  was  made  whole  ; 
 How  the  Nature  of  the  Lions  was  Tam'd  3  the 
 Nature  of  Fire  Subdued  :  Becaufe  God  is  that 
 Peerlefs  Good  into  whom  you  ought  to  Gather 
 up  your  Mind  and  Thoughts,  and  to  Think  of 
 nothing  elfe,  than  how  to  Keep  the  Expectation 
 of  Him  in  your  view.  Let  the  Soul  therefore 
 be  as  one  that  Gathereth  her  Children  which 
 are  upon  the  Ramble,  and  Reproves  the 
 Thoughts   that  were  fcatter'd  by  Sin  3    #  And 
 
 *  The  Manufcript  here  infcrts  *J, 
 
 let 
 
380  The  Spiritual  Homilies 
 
 let  her    Bring  them   Home  into  the  Houfe  of 
 her  Body,   Always  expecting  the  Lord  in  Fail- 
 ■Mat.xxm.  ]ng  anc|  jn  L0Ve5  when  He  will  Come  and  a  Ga- 
 37'      ther  her  of  a  truth.     But  what  is  Future  not  be- 
 b  Ro.  viii.  ;ng  b  Manifeft,    let  her  Hope  on  the   more  in 
 c2Tim  i.ner  Governour,  Placing  her  Hope  c  well  upon 
 j  2. '    him,  and  let  her  Keep  in  mind,    how  even  Ra- 
 hab^     when    among    Strangers,     Believ'd    the 
 Ifraelites  ^     and    was    thought    worthy    to   be 
 reckon'd  as  one  of  them .   But  the  Ifraelites  in  their 
 4  Pfalm    Love  d  Returned  back  into  Egypt.     As  therefore 
 *KXVU1'*U  Rabab's  Cohabiting  with  People  of  a  different 
 Nation,  did  her  no  manner  of  Prejudice  ;    but 
 her  Faith  Brought  her  over  to  the  Side  of  the 
 Ifraelites:    So  neither   will  Sin  any  way  Hurt 
 them,  that  in  Hope  and  Faith  wait  for  the  Re- 
 deemer,    who    at    his    Coming    Changes    the 
 Thoughts  of  the  Soul,  and  makes  them  Divine, 
 Heavenly,  Good  ->    and  Teaches  the  Soul  True 
 Prayer,    without   Diftraclion,     and  Wandring. 
 *  Ifa.  xlv.  Fear  not^  e  fays  he,    /  will  Go  before  thee^   and 
 2'       Level  the  Mountains :    I  will  Break  in  pieces  the 
 Gates  of  Brafs^   and   Cut  in  Sunder  the  Bars  of 
 fpaat.vu.frQp.     And  again,    Take  heed,  f  faith  he,    to  thy 
 l7'    *  Self)  that  the  Word  Hidden  in  thy  Hearty  become 
 not  Sin  -y    left  thou  fay  in  thine  Hearty   this  Na- 
 tion  is  Numerous  and  Strong.     If  we   are   not 
 Overcome  with  Sloth,  nor  afford  Pafture  to  the 
 Diforderly  Suggeftions  of  Sin;  But  voluntarily 
 Draw  our  Mind,  Forcing  our  Thoughts   upon 
 the  Lord :    the  Lord  will  doubtlefs  Freely  come 
 unto  us,  and  of  a  truth  Gather  us  unto  Himfelf. 
 For  All  well  Pleating  and  Obfervance  is  in  the 
 Thoughts.     Wherefore  do  your  Endeavour  to 
 Pleafe  the  Lord,  expecting  Him  always  within, 
 Seeking  Him  in  your  Thoughts,    and  Forcing, 
 nay,  Neccflltating   your   own  Will  and  Inten- 
 sion conllantly  to  Look  up  %o  Him,     And  Can- 
 
 fider 
 
of  M  a  c  a  r  i  u  s  the  Egyptian.       381 
 
 fidcr  how  he  comes  to  thee,  and  makes  his  Abode 
 with  thee.    For  how  much  foever  you  Gather  up 
 your  Mind  into  a  Seeking  after  Him,  He  is  much 
 more  Neceflitated  by  his  own  tender  Companion 
 and  Kindnefs  to  Come  to  thee  and  Refrefh  thee. 
 For   He    Hands   and    Beholds   thy   Mind,   thy 
 Thoughts,  and  thy  Deiires  ;  Viewing  well  how 
 it  is  you  fcek  him,*  and  whether  it  is  with  your 
 entire  Soul,  whether  it  be  not  SluggiiTily,  and 
 whether  it  be  not   Carelefly.     And  when   he 
 fhall  Obferve  thy  Earner!  Application  in  Seeking 
 after  him,  then  is  he  Manifcfted,  and   Appears 
 to  thee,  and   he  imparts  his  Help  to  thee,  and 
 Appoints  the  Victory  for  thee,  Delivering  thee 
 out  of  the  Hands  of  thine  Enemies.     For  having 
 firft  Beheld   thy  manner  of  Seeking,    and  how 
 Inceflantly  thy  whole  Expectation  is  from  Him : 
 "Thus  *  doth  he  Teach  and  give  thee  the  True 
 Prayer,  the  True   Love,  which   is   s   Himfelf^gjjoh,^ 
 Becoming   all  things    unto  thee,   Paradife,  the      16*. 
 Tree  of  Life,  the  Pearly  the  Crown,  the  h  Builder, 
 the   Husbandman,   a  Sufferer ;   Impafftble,    Man,  h  Mat<  xv-u 
 God,    TVine^   the  Living   Water,    a  Lamb,   the      18. 
 Bridegroom,  the  JVarrior,   the  Armour,   All  in 
 All,  Christ. 
 
 And  as  an  Infant  knoweth  not  how  to  Heal  it 
 felf,  or  to  Deck  it  felf,  but  only  Turns  its  Eyes 
 towards  its  Mother,  Weeping  till  fhe  is  touch'd 
 with  Companion,  and  then  takes  him  up  :  Thus 
 do  Faithful  Souls  Always  Hope  only  in  the  Lord, 
 Afcribing  to  him  all  manner  of  Righteoufnefs. 
 For  as  without  the  Vine  the  Branch  is  Dried  up,  Johnxv.i, 
 fo  is  he  alfo  that  is  defirous  to  be  Juitified  with-       jr. 
 out  Chrift.     He  is  a   'Thief  and  a   Robber   that—  x,  i_ 
 cometh    not    thro'    the  proper   Entrance,   but 
 
 *  The  printed  Copies  here  -read  JV* j,  the  Manufcript  £r*; 
 
 Climbcth 
 
382        The    Spiritual  Homilies 
 
 Climbeth  up  fome  other  way,  jufl  *  as  he  that 
 
 isjuftified  to  himfelf  without  one  to  Juftify  him. 
 
 Take  we  therefore  this  Body   of   ours,   and 
 
 make  an  Altar  of  it,  and  lay  over  it  every  'Thought 
 
 of  ours,  and  Befeech  the  Lord,  that  He  wou'd 
 
 Send  from  out  of  Heaven  the  Invifible  and  Great 
 
 Fire,  and  Devour  both  the  Altar  and  all  things 
 
 upon  it  \  And  that  all  the  Priefts  of  Baal  may 
 
 Fall,  which  are  the  Adverfe  Powers.     And  then 
 
 1  Pf.  lxxii.  ihall  we  fee  the  Spiritual  Rain  \ ,  as  the  Footftep 
 
 6-      of  a  Man  coming  into  the  Soul,  fo  as  to  Become 
 
 within  us  the  very  Promife  of  God  according  as 
 
 *  Amos.ix.it  is  faid  in  the  Prophet,  k  /  will  Raife  up  and 
 
 1 1  •      Rebuild  the  Tabernacle  of  David  that  is  Fallen- 
 
 Ml     O  J  7 
 
 *  xv*  and  will  Build  again  the  Ruins  of  it  ,  That  of 
 his  own  Kind  Motion  the  Lord  may  Shine  out 
 upon  the  Soul  that  lives  in  Night  and  Darknefs, 
 in  the  Sottifhnefs  of  Ignorance,  and  She  Recover- 
 ing Sobriety  may  walk  without  Stumbling,  Per- 
 forming the  Works  of  Day,  and  of  Life.  For 
 thence  is  the  Soul  NourinYd,  whence  it  alfo  Eats, 
 whether  it  be  from  this  World,  or  the  Spirit  of 
 
 JRev.  iii.  God.  God  alfo  is  there  NourinYd, l  and  Lives, 
 20.      and  is  RefrenYd,  and  Converfes. 
 
 John.  xi*.     gut  eveiy  one5  if  ne  nas  a  mind  to  it,  may 
 
 23*  Trie  himfelf,  whence  he  is  NourinYd,  and  where 
 he  lives,  and  among  whom  he  Dwells  ->  that 
 having  thus  come  by  his  Intelligence,  and  at- 
 taint to  an  exact  Difcernment,  he  may  with  Vi- 
 olence perfectly  Refign  up  himfelf  to  that  which 
 is  Good.  Moreover,  when  Praying,  look  to  your 
 felf  in  Prayer,  taking  Notice  of  your  Thoughts 
 and  Workings  whence  they  are,  of  God,  or  the 
 ,  Adverfary  -y  And  who  it  is  that  brings  Food  to 
 
 the  Heart,    the  Lord,    or  the   Rulers    of  this 
 World.     And  when  thou  hail  made  this  Tryal, 
 
 *  The  Printed  Copies  read  £V#s,  but  the  Manuscript  vs. 
 
 and 
 
a/Macarius  the  Egyptian.       383 
 
 and  Known,  do  thou,  O  Soul,  Ask  the  Lord 
 with  Labour  and  Defire  for  the  Heavenly  Food, 
 and  the  Increafe  and  Working  of  Chrift  accord- 
 ing to  what  is  written,  But  our  Converfation  is  phil.iii.20. 
 in  the  Heavens,  and  that  not  in  Type  and  Figure, 
 as  fome  imagine.  For  lo !  the  very  Mind  and 
 Underftanding  of  them  that  have  only  the  Shew 
 of  Godlinefs  Refembles  the  World.  Behold  the 
 Shaking  and  the  Waving  of  their  Intention,  or 
 their  UnftableMind,  or  Timoroufnefs,  and  their 
 downright  Fear  according  to  what  is  faid,  With Gcn.iv.iz. 
 Groaning  and  Trembling  jhalt  thou  be  upon  the 
 Earth,  in  proportion  to  their  Unbelief,  and  the 
 Confufion  of  their  Unfettled  Thoughts,  how 
 many  Hours  are  they  Tofs'd  about,  like  all  other 
 Men  ?  Such  Perfons  differ  from  the  World  only 
 in  Fafhion  #  and  Sentiment,  and  in  the  Bodily 
 Adjuftments  of  the  outward  Man  :  But  in  the 
 Heart  and  Mind  are  they  Drawn  to  and  fro  in 
 the  ##  World,  and  Intangled  in  Earth  by  Fetters, 
 and  Fruit lefs  Cares,  not  having  in  their  Hearts 
 attain'd  to  that  Peace  which  is  from  Heaven, 
 even  as  the  Apoftle  fpeaks,  Let  the  Peace  of  GWCol.iii.ij, 
 Rule  in  your  Hearts  :  Which  Reigns  Supreme, 
 and  Renews  the  Mind  of  the  Faithful  in  the 
 Love  of  God,  and  of  all  the  Brotherhood.  Glo- 
 ry and  Worfhip  be  to  the  Father,  and  to  the 
 Son,  and  to  the  Holy  Spirit  for  ever  !  Amen. 
 
 *  In  the  Printed  Copies  do  we  Read  a"  before  >£,  But  the 
 Manufcript  omits  it. 
 
 **  The  Manufcript  here  inferts  wy  which  is  wanting  in 
 the  printed  Copies.     The  Paris  Edit,  by  Morelius  c*  t». 
 
 HOMIL  Y 
 
384  ^°e  Spiritual  Homilies 
 
 Homily    XXXII. 
 
 The  Glory  of  Chriftians  which  Abideth  from 
 this  very  Time  within  their  Souls,  will 
 be  Mantfefted  at  the  Time  of  the  Refur- 
 rection,  and  Glorify  their  Bodies  in  pro- 
 portion to  their  'Piety . 
 
 H  E  Languages  of  this  World  are  Va- 
 
 T~li 
 
 rious.     For  every  Nation  hath  its  pro- 
 per Tongue.     But  the  Chriftians  Learn 
 a  New  *  Language,  and  the  whole  Body 
 of  them  are  Inftru&ed  by   one  Common  Wif- 
 dom,   the  Wifdom  of  God  ->    and  not  of  this 
 World,  nor  of  this  Age,   which  pafleth  away. 
 And  as  Chriftians  walk  upon  this  old  Creation, 
 they  Fall  into  Heavenly  Vifions  which  are  Newer, 
 and  into  Glories,  and  Myfteries,  taking  Occafions 
 from  the  things  that  do  appear.     There  are  fome 
 kinds  of  Tame  Beafts,  as  the  Horfe  for  inftance, 
 and  the  Oxe.     Each  of  them  has  its  proper  Body 
 and  peculiar  Voice.     The  fame  is  Qbfervable  in 
 thofe  that  are  Savage.     The  Lion  has  a  Body  and 
 a  Voice  peculiar  to  him,  and  the  Hart  likewife. 
 Even  in  Creeping   things  there  is  great  Variety. 
 And  among  the  Feathered  kind  are  there  Variety 
 of  Bodies  :  the  Body  and  the  Voice  of  an  Eagle 
 is  of  one  kind,  and  the  Body  and  Voice  of  an 
 Hawk  is  another.     The  fame  Variety  is  there  in 
 the  Sea :  Numbers  of  Bodies  no  way  Refembling 
 each  other.     In  the  very  Earth  are  there  many 
 Seeds  :    But  every    (ingle    Seed   hath  its  proper 
 Fruit.     Trees  alfo  there  are  many  :  But  fome  are 
 
 *  All  the  Printed  Copies  Read  bere  ,>  ,£yj  which  is  hardly 
 Senfe:  for  which  the  Mairufcript  reads  mhy,\. 
 
 Greater? 
 
of  Mac akivs  the  Egyptian.        385 
 
 Greater,  and  fome  are  Lefs.  The  very  Fruits  of 
 Jutumn  Admit  of  Great  variety.  For  every 
 *kindo{  themf  hath  its  peculiar  Taitc.  There  are 
 Herbs  .again,  and  among  them  great  Differences. 
 For  fome  are  Serviceable  for  Health :  But  others 
 again  yield  nothing  but  a  pieajlng  Smell.  But 
 every  kind  of  Tree  produccth  from  within  its 
 proper  Cioathing  the  Leaves  that  appear,  and 
 the  Flowers  and  the  Fruits.  In  like  manner  do 
 even  Seeds  produce  from  within  the  Raiment 
 that  is  vifible.  The  -\\  Lillies  alio  produce  from 
 within  what  Cloaths  them,  and  Beautifies  the 
 Turf.  Thus  alio  as  many  of  the  CI  ,  as 
 have  been  thought  worthy  from  this  very  time 
 to  have  the  Heavenly  Cioathing  in  Poffefiion, 
 have  that  very  Cioathing  Abiding  in  their  Souls. 
 And  iince  it  is  Fore-ordain'd  of  God,  that  this 
 Creation  fhall  be  Dijjolv'd,  and  Heaven  and  Earth 
 fa  all  pafs  away  ;  that  Heavenly  Cioathing  which 
 from  this  verv  time  had  Cover'd  and  Glorified 
 the  Soul,  which  they  are  pofTefs'd  of  in  their 
 Heart,  **  That  will  alfo  Cover  the  Naked  Bodies 
 which  Rife  out  of  the  Graves  -y  The  very  Bodies 
 which  are  Rais'd  in  that  Day,  #*f*  it  is  manifeft 
 {hall  be  Rob'd  with  Glory,  that  very  Inviiible 
 and  Heavenly  Raiment,  which  Christians  receive  2Cor.  v.T 
 in  this  prefent  Life. 
 
 And  as  'Sheep  and  Camels^  when  they  find  Grafs, 
 Run  to  the  Fodder  with  Grcedinefs  and  Hafte, 
 
 *  Unlefs  -Vj(&>  be  imdcrftood  here  to  agree  with  stxrov, 
 the  Syntax  wi[l  be  PerpIo.M 
 
 f  The  Manufc::pt  hereinferts  £#«,  which  is  wanting  in 
 the  Printed  Copies. 
 
 ft  The  Manuffoript  and  Mordias  here  omit  durx,  which  is  in 
 all  the  ether  printed  Copies  and  Clogs  the  Scnfe. 
 
 **  In  the  Margin  of  the  Manuicript  there' is  an  Advcrtiie- 
 ment  as  i£  fbmething  here  were  wanting. 
 
 *f  The  Word  «aa*,  which  is  in  ail  the  printed  Copies,  the 
 Manuicript  omits  not  without  Advantage  to  the  Senie. 
 
 C  c  and 
 
386  The  Spiritual  Homilies 
 
 and  lay  in  Food  for  themfelves  :  But  in  time  of 
 Hunger  they  bring  it  out  of  their  Maw,  and 
 chew  it,  and  that  which  they  had  Stor'd  up  Be- 
 Matth.  xi.  fore,  ferves  each  of  them  for  Fodder  :  Thus  alfo 
 "■  as  many  as  at  prefent  have  Taken  the  Kingdom 
 of  Heaven  by  Force,  and  Tafted  of  the  Hea- 
 venly Food,  Living  in  the  Spirit  3  At  the  Time 
 of  the  Refurredtion  have  they  that  very  Food  to 
 Cover  and  Cherifh  all  their  Members. 
 
 As  therefore  we  were  faying,  that  there  is  a 
 Difference  in  Seeds,  becaufe  many  forts  are  fown 
 in  one  common  Ground,  and  the  Fruits  which 
 they   produce   are    Various,    nothing  like  each 
 other  >   And    of  frees   likewife  that    fome  are 
 Greater,  and  others  Smaller,   and  yet  one  com- 
 mon Earth  contains   the  Roots  of  them  All  : 
 Numbers  Thus  alfo  the  Heavenly  Church  being  but  One,  is 
 xxiii.   10.  not  t0  De  Numbred  :  But  every  Jingle  Perfon  is 
 Gen.  xxii.  [n  a  fpecial  Manner  Adorn 'd  with  the  Glory  of 
 l?'      the  Spirit. 
 
 For  as  Birds  produce  out  of  their  Body  the 
 Covering  of  fheir  Wings  ;  but  the  Difference 
 among  them  is  confiderable :  For  fome  Fly  nearer 
 ,to  the  Earth,  but  others  again  in  the  open  Air  , 
 Or  as  the  Heaven  is  but  One,  and  contains  many 
 Stars,  Some  indeed  of  a  Brighter  luflre,  fome 
 of  a  greater  Magnitude,  and  others  of  a  leffer  > 
 but  all  of  them  are  Fix'd  in  the  Sky  :  Thus  alfo 
 are  the  Saint:  in  the  One  Heaven  of  the  Godhead y 
 and  have  taken  Root  differently  in  the  Invifible 
 Earth.  In  like  manner  the  Thoughts  that  come 
 into  Adam  himfclf  are  very  different.  But  the 
 Spirit  that  cometh  into  the  Heart,  Produceth 
 One  Vein  of  Thinking,  and  One  Heart.  For 
 they  that  are  Below,  and  they  that  are  Above 
 are  Both  Govern'd  by  One  Spirit. 
 
 But  what  is  the  meaning  of  thofe  Be  aft  s  that 
 Divide  the  Hoof  ?  Becaufe  with  double  Hoofs 
 
 they 
 
a/Macarius  the  Egyptian.      387 
 
 they  Rid  ground  very  Fa  ft,  they  are  fet  for  a  Fi- 
 gure of  thofe  that   Walk  in  the  Law  Uprightly. 
 But  as  the  Shadow  of  a  Body  proceeds  from  the 
 Body  it  felf,  but  yet   is  Unable  to  Perform  any 
 Bodily  Miniitration  ;    for  a  Shadow  can  never 
 Bind  up  Wounds,  Give  Food,  or  Speak  :  How- 
 ever it  plainly  proceeds  from  the  Body,  and  go- 
 ing before    Manifeits  the  Prefence   of  the  Body, 
 Thus  even  the  Old  Law  is  a  Shadow  a  of  the a  Coh&.il 
 New  Teftament.     The  Shadow  fhews  the  Truth      *7- 
 beforehand  :  But  the  Mini  fixation  of  the  Spirit  Heb.  x;  i8 
 it  never  had.     For  Mofes  being  Cloath'd  with 
 Flefri,  cou'd  not  enter  into" the  Heart  and  Take 
 away  the  Filthy  b  Garments  of  Darknefs.     N  o-  b  Zech.  ihV 
 thing  but  Spirit  can  diffolve  the  Power  of  wick-       3» 
 ed  Darknefs  from  Spirit,  and  Fire  from  Fire. 
 
 For  the  Circumcifion  which  was  in  the  Shadow 
 of  the  Law,  Points  out  the  True  Circumcifion 
 of  the  Fleart,  then  Approaching  >  And  the  Bap* 
 tifm  of  the  Law  is  a  Shadow  of  things  that  are 
 True.     For  #  thai;  wanYd  the  Body  :  But  here 
 does  the  Baptifm  of  Fire  c  and   the  Spirit  Purge  c  Mat,  Hh 
 and  Wzfti  off  the  Pollutions  of  the  Mind.     Then      n. 
 the  Prieft  Cloath'd  with  Infirmity,  Entred  into Ifai-  iv°  4« 
 the  Holy   Places,   Offering   Sacrifices   both   for 
 Himfelf  and  d  for  the  People :  Here  Chrift  the  True d  Heb.  viu 
 High  Prieft,  hath  once  for  all  e  Entefd  into  the  e    '27- 
 Tabernacle  not  made  with  Hands,  and  to  the  Altar      e  *  VI' 
 which  is  Above,  Ready  to  Purge  them  that  Afk 
 him  :  Even  the  Confcience  f  that  is  Defil'd.     For f  Heb.  ix.' 
 fays  He,  g  /  will  be  with  you  to  the  m  End  of  the      J  4-' 
 World.  ThegMathew' 
 
 „  ■  XXVlll.  26/ 
 
 *  The  Manufcript  reads  ««»». 
 
 **  Chrifi  is  by  the  Evangelical  Prophet  Ifai.  ix.  6.  call' J 
 *IV  ^H  The  EverLifmg  Father.  So  our  £»£/i/7>  Translation. 
 But  the  lxxii.  in  the  Alexandrian  Copy  renders  it  by  ?r*7«f  T* 
 /tt=^A*vT®-  cui'm®*,  and  after  that  the  Vulgar  !/?//»  by  Pater 
 futuri  feculi,  i.  e.  the  Father  of  the  Age  or  World  to  come.  By 
 Which  World  or  J^e  we  are  to  underfland  that  Age  of  the 
 C  C    2  Gc/pvf 
 
388  The  Spiritual  Homilies 
 
 The  High  Prieft  had  upon  his  Breaft  Two  Pre- 
 cious Stones,  and  they  had  the  Names  of  the 
 Tweke  Patriarchs.  What  was  therein  Done  is 
 a  mere  Type.  For  thus  even  the  Lord  having 
 Put  on  his  "Twelve  Jpoftles,  fent  them  forth  with 
 the  Character  of  Evangelifts  and  Preachers  to  the 
 whole  World.  You  lee  how  the  Shadow  by- 
 its  own  Approaching  mews  the  Truth.  But  as 
 the  Shadow  Adminillers  nothings  neither  -Heals 
 our  Pains :  So  neither  was  the  Old  Law  Able  to 
 Heal  the  Wounds  and  Uneafinejfes  of  the  Soul. 
 
 h  Gal.  iii.  For  neither  had  it  h  Life.  For  there  are  Two 
 **•  Perfons  jointly  requiftte  to  bring  any  Matter  to 
 Perfection,  as  for  in  fiance  the  Two  Tefiaments. 
 Man  was  made  after  the  Image  and  Likenefs  of 
 God  :  He  hath  Tkvo  Eyes,  Two  Noftrils,  Two 
 Hands,  Two  Feet.  And  if  it  happen  that  any 
 one  hath  but  one  Eye,  or  one  Hand,  or  one  Foot^ 
 It  has  the  Appearance  of  a  Fault. 
 
 Or  as  a  Bird  that  has  but  one  Wing,  can  never 
 Fly  with  that  One  :  So  even  the  Humane  Na- 
 ture, if  it  continues  Naked,  by  it  felf,  and  Re- 
 ceive not  the  Mixture  and  Communion  of  the 
 Heavenly  Nature,  Nothing  is  Retlified,  but  it 
 *  Remains  Obnoxious  in  its  own  Nature,  in  much 
 Filth.  For  the  Soul  it  felf  is  call'd  the  Temple 
 and  the  Houfe   of  God,   and  the  Bride   of  the 
 
 Lev.  xxvi.  King.     For  faith  he,  I  will  Dwell  in  them,  and  I 
 ii,  12.  will  Walk  in  them-.     Thus   did   it  pleafe    God, 
 
 2  Cor.  vi.that  when  He  came  down  out  of  the  Holy  Hea- 
 l6-      venSj   he   Cloath'd   thy  Rational   Nature  with 
 
 5Ecc]cf.  i.FbJ®  taken  out  of  the  Earth,  and  Temper'd  i  it 
 
 *4 
 
 Go/pel  or  IvleJJlas  which  the  Prophet  had  then  in  his  Eye,  and 
 which  as  it  Began  with  the  Incarnation  of  our  Blefled  Lord : 
 So  neither  can  it  expire  before  He  ffcall  have  Deliver'd  up  the 
 Kingdom  to  his  Father.  1  Cor.  xv.  24.  Whence  it  appears  that  the 
 re  here,  is  not  to  be  Limited  to  the  Apoflles,  but  Reach- 
 es to  M  their  Suuejfors,  and  is  Coc yai  with  the  Zverlafimg 
 tyfpd  it  fcIF. 
 
 with 
 
a/Macarius  the  Egyptian.       389 
 
 with  his  Divine  Spirit,  that  thou  alfo  beim 
 Earthly,  rnighteft  receive  the  Heaven!;;  Soul 
 And  when  thy  Soul  (hall  Communicate  with  the 
 Spirit,  and  the  Heavenly  Soul  fhall  Enter  into 
 Thine,  then  art  thou  a  Per  feci  Man  in  God,  and 
 an  Heir,  and  a  Son. 
 
 But  as  neither  the  Worlds  k  Above,  nor  thefe k  Hcb.  xi. 
 Below  can  l  contain  the  Majefly  of  God,  and  his,     3- 
 Incomprchenfible  Nature  :  So  neither  on  the  other  2yi    *£n' 
 hand  are  either  the  Worlds  Above,  or   thefe  on 
 Earth  Able  to    Comprehend  his  D  -u    w\\ 
 
 How  he   Leffens  himfelf  yin   Gondefcenflqn  to 
 imall  and  little  things.     F;>r  as  his  Majefly  is  In- 
 comprehenfible,  Co  is  his  Humiliation.      And  it  To 
 falls  out  that  when  in  his  Difpenfations  he  Ap- 
 points #  thee  to  Afflictions,  and  Sufferings,  and 
 m  Marks  to  your  Prejudice,  and  fuch   things  as m  Gil  vi. 
 you  imagine  to  be  againftyou.  They  come  upon      I7- 
 your  Soul's  Account,     if  you  are  defirous  to  be 
 in  the  World,  ana  to  grow  Rich  -,  All  manner 
 of  Misfortunes  meet  you.     You  begin  to  Reafon   - 
 with  your  felf  about  it,  Becaufe  I  have  met  with 
 no  Succefs  in  the  World,  I  will  e'en  Retire  from  it, 
 and  Renounce  it,  and  will  ferve  God.      Afterwards 
 when  you  are  come  hither,  You   hear  the  Com- 
 mandment, which  n  faith,  Sell  all  that  thou  haft, n  Mat.  xix. 
 Hate  all  Carnal  °  Society,  Serve  p  God.    Then  do  o    2'-  .. 
 you  Bsgin  to  Return  "Thanks  For  your  Hard  Fortune    *)°  ^ 
 in  the  World,  Becaufe,  fay  you,  /  am  found  by  P  M'at>  ' 
 the  means  of  that,  Obedient  to  the    Command  of     1Q. 
 Chrift.     It  remains  \  now  that  as  you  have  in 
 part  chang'd  your  Mind,  as  to  the  things  that  do 
 appear,  and   have  withdrawn  from  the  World, 
 
 *  The  Manufcript  inftcad  of  iiWftH&t,  as  it  is  in  the 
 Printed  Copies  Reads,  d<* )»•/*«  ire. 
 
 f  The  Particle  si  which  is  in  the  Editions  of  Taltkenhis, 
 the  Folio  of  Picus,  and  Dr.  Pntins,  is  omitted  both  in  the  Edi- 
 tion of  Moreliits,  and  in  the  Manufcript. 
 
 C  c    3  and 
 
390  The  Spiritual  Homilies 
 
 and  from  Flefhly  Commerce  :  So  ought  you  for 
 that  very  reafon  to  proceed  on  to  a  Further  Change 
 in  your  Mind  from  the  Flefhly  Wifdom  to  the 
 Heavenly.  After  this  do  you  Begin  to  have  a 
 diftinct  Infight  into  the  very  Leifon  you  have 
 Heard,  nor  yet  do  you  Reft  here,  but  are  Con- 
 cenfd  and  Labour  to  be  in  Poffeilion  of  what 
 you  have  Heard,  f  And  when  you  think 
 you  have  Performed  every  thing  in  having  made 
 your  Renunciation,  the  Lord  Talks  the  Cafe 
 over  with  you,  Why  do  you  Boaft  ?  Have  not  1 
 Created  your  Soul  and  Body  ?  {Have  #  not  I  made 
 fi  Haggai,  your  Gold  *  and  ^  Silver? )  What  have  you,  pray, 
 **•  8-  Done?  Whereupon  the  Soul  begins  with  an  open 
 rConfider  Confefiion  r  to  Befeech  the  Lord,  and  to  fay, 
 Job.  xlH.  j£n  things  I  own  are  Thine  5  This  Houfe  in  which 
 1"  '  I  am  is  thine  ;  My  very  C  loath  s  are  Thine  -y  By 
 'Thee  am  I  nourijh'd  •,  And  by  thy  Difpenfation  am 
 I  appointed  to  every  thing  that  is  for  my  Advantage. 
 In  Reply  to  All  thefe  Acknowlegments  doth  the 
 Lord  then  begin  anew  to  fay,  /  Thank  you  ;  The 
 Goods  are  your  own  ;  Tour  Good  Will  is  your  own  ; 
 And  becaufe  out  of  Love  to  me  you  have  Fled 
 to  ?ne,  Come  hither^  I  will  give  you  be  fides  the  things 
 which  hitherto  not  Even  you  have  been  Pofiefs'd 
 °U  nor  yet  the  Men  which  are  upon  Earth  :  Take 
 Me,  thy  Lord  together  with  thy  own  Soul,  that 
 thou  mayeft  ever  be  Joyful  and  Glad  with  me. 
 
 For  as  a  Woman,  which  is  Efpous'd  to  a 
 Man,  out  of  her  Great  Affection,  offers  him 
 All  her  Goods,  and  her  whole  Dowry,  Throw- 
 ing them  into  the  Hands  of  her  Hufband,  and 
 makes  this  Speech,    /  have  Nothing  that  is  pro-? 
 
 f  The  Manufcript  and  Dr.  Pritius  begin  here  a  new  Period, 
 and  the  Manufcript  inferts  >C. 
 
 *  The  Manufcript  here  inferts  toy  x^vrtr  k}  tov  agyvgov  hk 
 
 perty 
 
a/Macarius  the  Egyptian.       391 
 
 perly  my  Own ;  "The  Goods  that  belong  to  me,  are 
 yours ;  And  my  Dowry  is  yours,  and  my  very  Soul 
 and  Body  yours  :  Thus  alfo  is  the  Compos'd 
 Soul,  the  Virgin  that  holds  f Communion  with ''J0*1-'- 3 
 his  Holy  Spirit.  But  as  He,  when  He  came 
 upon  Earth,  SurTer'd,  and  was  Crucified  5  So 
 ought  you  alfo  to  Suffer  with  Him  your  fclf. 
 For  when  you  fhall  have  withdrawn  from  the 
 World,  and  Begun  to  Seek  God,  and  to  have 
 t  Difcernmcntj  the  next  thing  you  have  to  Do,'  Heb.  v. 
 is  to  Fight  with  your  own  Nature,  in  its  old  H- 
 Habits,  and  Propensities  that  are  grown  up  to- 
 gether with  you.  And  when  you  are  Engaging 
 with  Cufrom  and  Prefcription,  you  meet  with 
 Thoughts  that  Oppofe  you,  and  Hurry  you 
 back  into  that  which  is  External,  whence  you 
 came  out.  Thereupon  you  Begin  a  Conflict., 
 and  a  War,  Pufhing  on  Reafonings  again  It  Rea- 
 fonings,  Mind  againfl  Mind,  Soul  againft  Soul, 
 and  Spirit  againft  Spirit.  And  in  the  Event  the 
 Soul  is  There  in  a  perfect  *  Agony.  For  there 
 is  Difcover'd  to  be  a  certain  Hidden  and  Subtle 
 Power  of  Darknefs  feated  in  the  Heart.  And 
 the  Lord  alfo  is  near  thy  Soul  and  Body,  Be- 
 holding thy  Battle,  and  Initils  fecret  Heavenly 
 Reflections  into  thee  in  the  Hidden  Man.  But  he 
 leaves  them  to  your  felf  till  fuch  Time  as  you 
 have  been  Difciplin'd,  and  Grace  it  is,  which 
 Conducts  thee  in  thy  very  Afflictions.  And 
 when  you  do  arrive  at  Reft,  She  makes  her  Self 
 known  to  you,  and  plainly  fhews  you  that  it 
 was  for  your  u  Advantage  that  She  Suffer'd  you  u  Pr  oIx. 
 
 *  The  Printed  Copies  read  every  one  of  theraA  to  the 
 i  ^w\  which  though  never  Co  True  is  yet  Nothiui  *lmi* 
 Purpofe  here.  The  Manuscript  on  the  other  hand  reads  «y&>v<«, 
 which  is  Good  $enfi3  and  Agreeable  to  the  reft  ot  the  Para- 
 graph. 
 
 Cc   4  to 
 
 67. 
 
3J?i  The  Spiritual  Ho  mil  ies 
 
 to  be  Exercis'd.  As  when  a  Rich  Man  has  a 
 Son,  and  that  Son  a  Tutor,  who  Corrects  him 
 with  *  Rods  fo  long,  that  the  Correction,  and 
 the  Wounds,  and  the  Stripes  Teem  very  Grievous, 
 till  fuch  Time  as  he  grows  up  to  Man  -,  But  then 
 does  he  Begin  to  Return  his  Tutor  Thanks  :  So 
 alfo  does  even  Grace  Chaftife  ~f  thee  by  a  fpecial 
 Difpenfation,  till  iuch  time  as  you  come  to  a 
 *1$\*£xr.± prffB  Man. 
 
 I5'  The  Hu  (landman  Throws  his  Seed  all  about, 
 
 and  he  that  Plants  a  Vine,  is  defirous  that  every 
 Branch  of  it  fhou'd  Bear.  At  lair  therefore  he 
 brings  his  Pruning  Hook,  and  if  he  find  No 
 Fruit,  he  is  Griev'd.  So  is  even  the  Lord  de- 
 yLuk.  viii.  firous  that  his  Word  friou'd  be  y  Sown  in  the 
 .II—  Hearts  of  Mankind.  But  as  the  Hufbandman  is 
 Griev'd  at  an  empty^iece  of  Ground :  So  is  the 
 Lord  alio  Griev'd  with  the  Heart  that  is  Barren 
 and  beareth  No  Fruit. 
 
 As  the  Winds  Blow  every  where  upon  all  the 
 Creatures  >   and  as  the  Sun  Shines  out  upon  the 
 Pfalm       whole  Habitable  World  :  So  is  the  Godhead  eve- 
 exxxix— .  ry  where,  and  every  where  is  it  Found.      If  you 
 feck  Him  in  the  Heavens,  He  is  there  Found  in 
 *  tfie  Thoughts  of   the  Angels  \    If  you  Look  for 
 him  upon  Earth,  He  is  met  with  here  alfo   in 
 the  Hearts  of  Men.     But  out  of  a  Great  Num- 
 ber there  are  but  Few  Chrijlians,  that  are  Welh 
 pleafing  to  Him.     Glory  be  to  the  Father,   and 
 to   the  Son,    and  to  the  Holy  Spirit  for  ever ! 
 Amen. 
 
 f  In  the  Original  it  is  Thor.gs,  bagets, 
 *  The  Manuicript  here  inferts  <r;. 
 
 HOMILJ 
 
a/Macarius  the  Egyptian,       393 
 
 Homily    XXXIII. 
 
 It  behoves  us  to  Tray  to  God  without  Ceaf- 
 ing  and  with  Attention. 
 
 ffpSlgp  E  ought  to  Pray,  not  #  after  any  me- 
 j  chamcal  Habit  of  the  Body,  nor  in 
 the  uiual  wav  of  Lifting  up  the  Voice, 
 nor  yet  in  the  Cuftoc&ary  wa^r  of  Si- 
 leflce,  nor  even  with  the  Bending  of 
 the  Knees  :  yii  g  a  irrict  Regard  to  the 
 
 Mind,  to  Wail  for  God,  when  He  will  be  with 
 lis,  and  n  upon  the  Soul,  thro'  all  her 
 
 a  Outgoings  and  Paths,  and  the  Avenues  cf  Senfe  5 a  Pfalm 
 And  Inihuclus,  when  it  becomes  us  to  be  b  Silent, CXXXiX-  2* 
 and  when  it  may  be  proper  to  Speak  aloud  and  b  p/xxx{ 
 to  Pray  with  c  Crying,   provided  only,  that  the 
 Mind  be  Sti  a .  ds  God .  c  Hcb.  v.  7, 
 
 For  as  the  Body,  when  Working  any  thing  IsHof.xii.4. 
 all  of  it  entirely  Taken  up  and  Bent  upon  the  Work, 
 and  all  the  Members  of  it  are  mutually  Ail:  fting  to 
 each  other :  So  let  the  Soul  alfo  be  All  of  it  whol- 
 ly Given  up  to  the  Lord  in  Prayer  and  in  Chari- 
 ty :  Not  Hurried  away  at  Rovers,  nor  Carried 
 about  with  the  Workings  of  her  own  Reafbn; 
 (j  But  as  far  as  floe  is  Able^  Taking  true  Pains^ 
 and  Collecling  her  felf  with  all  her  Thoughts)  and 
 Attending  upon  Chrift  with  Expectation. 
 
 *  All  This  muft  be  underftood  with  a  Grain  of  Salt.     Our 
 Author,  if  I  rniftake  not,  is  here  Treating  of  Private  Prayer, 
 not  Public  Devotion.     And  he  Alludes  to  the  feveral  Infi, 
 of  Failure  in  the  youvger  Monks  of  Egypt,  Labouring  if  pofli- 
 ble  to  Hinder  them  from  Miftaking  what  is  only  C'trcm  , 
 tial  at  beft,  for  that  which  is  Effential. 
 
 t  The  Manufcript  inferts  here   «AA*  earn  Jitxpic^xrcc  cjra^d 
 y^  trvidfuTU  Iccvrlu)  gvjj  ZtccTi  ro7$  Xo[i<rp.olq  ■  ■ 
 
 And 
 
3<?4        The    Spiritual  Homilies 
 
 And  Thus  will  He  Shine  forth,  Teaching  her 
 the  True  Method  of  Petitioning,  Giving  her  the 
 Pure,    Spiritual  Prayer,  Worthy  of  God,   and 
 
 *  John  iv.the  ^TVorfhip  which  is  in  Spirit  and  in  'Truth. 
 24.  But  as  he  that  has  made  Ghoice  of  Merchan- 
 
 dize for  his  Vocation,  has  not  merely  one  manner 
 of  Projecting  Gain :  But  is  Obliged  to  Improve 
 every  manner  of  way,  and  to  Multiply  his  Increafe 
 of  Gain  pafTing  off  from  one  Adventure  to  ano- 
 ther, and  thence  again  haftening  to  fome  freili 
 Expedient,  and  in  fhort  ever  Shifting  from  that 
 which  is  of  No  Advantage  to  what  is  more  Gain- 
 ful. So  let  us  alfo  Set  off  our  Souls  with  as  much 
 Variety  and  Art,  that  we  too  may  Gain  the  True 
 and  Great  Gain  of  All  God  himfelf,  to  Inftruct 
 us  of  a  truth  how  to  Pray.  For  Thus  will  the 
 Lord  Reft  upon  the  Good  intention  of  the  Soul, 
 Working  her  up  into  the  Throne  of  his  Glory, 
 Seating  and  Reiting  himfelf  upon  her.  For  thus 
 have  we  heard  from  the  Prophet  Ezekiel  concern- 
 ing the  Spiritual  hiving  Creatures  that  were  Yok'd 
 in  the  Lord's  Chariot.  For  thefe  does  he  Prefent 
 to  us  as  all-over  Eye;  as  the  Soul  is  that  Carries 
 God,  but  rather  that,  ftrictly  fpeaking,  is  Carried 
 .  of  God.     For  fTie  becomes  All  Eye. 
 
 And  as  an  Houfe  that  has  the  Prefence  of  its 
 Mafler,  is  full  of  Ornament,  and  Beauty,  and  De- 
 cency :  So  even  the  Soul  that  has  her  Lord  with 
 her,  and  Taking  up  his  Manfion  in  her,  is  Full 
 of  All  Beauty  and  Grace.  For  fhe  has  the  Lord 
 together  with  his  fpiritual  Treafures  to  Refide  in 
 her,  and  to  Govern  her.  But  Wo  to  that  Houfe 
 whofe  Mailer  is  Gone  from  home,  and  whofe 
 Lord  is  not  at  hand  !  For  it  is  Defolate,  being 
 Dug  down,  full  of  Uncleannefs,  and  Diforder. 
 There  do  the  Syrens  and  Devils,  according  to  the 
 
 eIf.xxxiv.e  Prophet,  Dwell.     For  in  the  Houfe  that  is  laid 
 14,  ij-.  wafle,  are  Cats  and  Dogs,   and  all  Uncleannefs. 
 
 Wo 
 
a/Macarius  the  Egyptian,       395 
 
 Wo  to  that  Soul  thatRifes  not  from  her  grievous 
 Fall  ("f  nor  Receives  the  good  Mafter  of  the  Houfe, 
 Christ,  Dwelling  in  her,  but  Abides  in  her  Un- 
 cleannefs)  and  has  them  within  her  that  Perfuade, 
 and  Neceflkte  her  to  Bear  enmity  againft  her 
 Bridegroom,  and  that  arc  Defirous  to  Corrupt 
 her  Sentiments  in  Chrift's  Disfavour ! 
 
 But  when  the  Lord  fhall  Behold  that  fhe  Re- 
 collects her  felf  to  theutmoft  of  her  Power,  Ever 
 feeking  the  Lord,  (and  *  waiting)  for  Him  night 
 and  day,   and  crying  to  Him,  as  he  hath  Com- 
 manded her  to  {Pray  without  Ceafing,  upon  eve-  fLuke 
 ry  Emergency,  will  Average  her,  as  he  hath  pro-xvlli-  J>7* 
 mis'd,    having  Purg'd  her  from  the  Corruption 
 that  was  in  her,  and  Himfelf  8  Prefent  her  to  him- g  Ephef.  v. 
 felf,  a  Blamelefs,  Spotlefs  Bride.  "  r(>>  27- 
 
 But  if  you  Believe  thefe  things  to  be  True,  as 
 they  certainly  are,  Look  well  to  your  felf,  whe- 
 ther your  Soul  hath  found  the  Light  to  Guide 
 her,  and  the  True  Meat  and  Drink,  which  is  the 
 Lord.     But  if  thou  haft  it  not,  Seek  for  it  night 
 and  day,  that  thou  may 'ft  Receive  it.     When 
 therefore  you  fhall  Behold  the  Sun,   fearch  for 
 the  h  True  Sun :  For  thou  art { Blind.    When  you h  Mai. iv.z. 
 fee  the  Light,  look  upon  thy  Soul,    if  thou' haft1  lia.lix. 
 found  the c  True  and  Good  Light.  For  all  things  that      j°; 
 appear,  area  Shadow o£  the  True  things  done  in  the  -*°  'l'9' 
 Soul.   For  there  is  befides  the  vtfible  Man,  another 
 Man  within  y    And  there  are  Eyes  which  Satan 
 hath  Blinded,  and  Ears,  which  he  hath  Deafned. 
 And  this  inward  Man  hath  Chrift  Come  to  make 
 Whole.   To  whom  be  Glory  and  Power  with  the 
 Father,  and  the  Holy  Spirit  for  ever!  Amen. 
 
 f  The  Manufcript  here  inferts  £  ^  ^^x^xv^s-r,  r  xxXoi 
 p)icoaeaxroTUo   ^g^roy     St»tZ9Tt   xXXx    (Atvx<rY\    cv    ttj    xkx6x^ticc 
 
 60UTK;  
 
 *  The  Manufcript  and  Both  the  Editions  of  Virus  infert 
 here  zr^rSoKarx  in  the  Text  :  But  Palthenius  and  after  him 
 Dr.  Fritius  only  in  the  Tranjlation. 
 
 Homily 
 
396         The  Spiritual  Homilies 
 
 Homily  XXXIV. 
 
 Concerning  the  Glory  of  Chriftians,   which 
 
 pall  be  voitchfaf'd  to   their  Bodies   in 
 
 the  Re/urreBioUy    and  with  which   they 
 
 pall    be  Irradiated  together  with    the 
 
 Soul. 
 
 Rev.  xxi. 
 *3- 
 
 f:  S  the  Eyes  of  the  Body  See  all  things 
 Clearly  :     So    to  the  Souls   of  the 
 Saints  are  the  Beauties  of  the  God-' 
 head    Manifeft    and    Villble,    with 
 which  Chriftians   being  mix'd,    be- 
 come Wife.      But  that  Glory  is  Hid  from  the 
 Corporeal   Eyes  :    But  ReveaFd  clearly  to    the 
 Soul   that  Believes,    whom   the   Lord   Raifeth 
 from   the  Death  of  Sin,    as  he  alfo  Raifeth  up 
 the   Dead  Bodies,    Preparing   for   her    a  New 
 zl&u  lx.  Heaven,   and  a  New  Earth,    and  the  Sun  ayof 
 '?•  .  Righteoufnefs,  Bellowing  every  thing  upon  her 
 ^out  of  his  own   Godhead.      He   is  the  True 
 *  World,  and  the  Living  Earth,   and  the  Fruitful 
 Vine,  and  the  Bread  of  Life,    and   the  Living 
 bPf.xxvii.  Water,     as   it    is  b  written,    /  Believe    to  fee 
 J3-      the   Goodnefs    of   the   Lord  in   the  Land  of  the 
 c Md.iv.z.  giving.     And  again,  c  there  f jail  Arife  to  them 
 that  Fear  the  Lord  the  Sun  of  Righteoufnefs  and 
 Healing  in  his  Wings.      And  the  Lord  hath  alfo 
 d  John  xv.  faicJ3  /  d  am  t]oe  <frue  J7"ine.     And  again,  /  e  am 
 *•    .the  Bread  of  Life.     And  again,  he  that  {  Brinks 
 4s!  V1  °f  the  Water  which  I  will  give  him^  it  fall  be  in 
 f~W.  1 4.  him  a  Well  of  Water  fpringing  up  into  everlafling 
 Life. 
 
 For  the  Coming  of  the  Lord  was  wholly  up- 
 on Man's  account,  who   had  lain  Dead  in  the 
 
 Grave 
 
a/Macarius  the  Egyptian.        3 97 
 
 Grave  of  Darknefs,  of  Sin,  of  the  #  Unclean 
 Spirit,  and  the  wicked  Powers,  to  the  intent 
 that  now  in  this  prefent  Life  He  might  Raife 
 and  Quicken  Man,  and  Purifie  him  from  all 
 Blackncfs,  and  Enlighten  him  with  his  own 
 Light,  and  Cloath  him  with  his  own  Heavenly 
 Cloathing  of  the  Divine  Nature.  But  in  the 
 RefuiTccrJon  of  the  Bodies^  to  them  whofe  Souls 
 had  beforehand  been  Rais'd  and  Glorified,  their 
 Bodies  alfo  then  are  Glorified  together,  and  en- 
 lightned  by  the  Soul  that  has  been  Enlightned 
 and  Glorified  in  this  pre/ent  Life.  For  their 
 very  Houfe,  and  Tabernacle,  and  City,  is  §  the8Rcv,XXI- 
 
 Lord.     They  are  Cover'd  with  an  Houfe  from ,~x!j 
 
 Heaven^  b  not  made  with  Hands,    the  Glory  of h  2  Cor.  v. 
 the  Divine  Light,    being  made  as   the  Sens  of     *>  2. 
 the  Light.     They  will  not  Look  upon  one  ano- 
 ther   with  a  wicked  Eye.     For  Wickednefs  is 
 Taken  away.     There  is  there  neither  Male  ■  nor\  Gaj>  j»- 
 Female,  Bond  nor  Frec\    for  they  are  all  Changed     28. 
 into  the  Divine  Nature,    becoming  Kind,    and 
 Gods  themfelves,    and  the  Sons  of  God.     There 
 without  the   lcait   Confufion  will   the   Brother 
 fpeak  Peace  to  the  Sifter.     For  they  are  All,  of 
 both    -f-  Sexes,    One^  in  Chrift,    Refrefh'd   with 
 One  common  Light  3    Every  one  will   have  a 
 Regard  to  the  other,    and  in  the  Payment  of  it, 
 they  will  prefently  Shine   out  again  in  Truth, 
 in  the  True  Contemplation  of  the  Light  which 
 is  Incxprcflible.     Thus  do  they  Behold  each  o- 
 ther  in  many  Forms,  and  in  great  variety  of  Di- 
 vine Glories  j    And  every  one   is  Smitten,  and 
 
 *  This  unclean  Spirit  feems  here  to  be  the  Oppofite  or  Re- 
 verse of  that  Spirit,  to  which  is  Afcrib'd  the  Refy.rreciion  from 
 the  Dead.  (  See  R.em.'\.  4.)  and  which  is  there  call'd  the  Spirit 
 of  Hd'tnefs, 
 
 f  The  Manufcript  reads  «•«'«•#<  ft)  txsc.i, 
 
 I  Rejoyces 
 
398  The  Spiritual  Homilies 
 
 Rejoyces  with  Joy  Ineffable,  in  Obferving  one 
 another's  Glory. 
 
 You  fee  how  the  Glories  of  God  are  part  all 
 Utterance  and  Comprehension,  being  thofe  of 
 the  Inexpreffible  Light,  and  of  Eternal  Myfte- 
 ries,  and  Good  Things  without  Number. 
 
 For  as  in  Things  that  fall  under  the  Eye,  the 
 Plants  of  the  Earthy  or  Seeds,  or  various  Flow- 
 ers, it  is  not  poflible  for  any  one  to  Determine 
 the  Number  of  -,  And  as  Impracticable  is  it  for 
 any  to  Compute,  or  to  Know  All  the  Wealth 
 of  the  Earth  ;  Or  as  it  is  Impoflible  for  any 
 Man  to  Comprehend  the  Living  Creatures  in  the 
 Sea,  or  their  Number,  or  the  Kinds,  or  their 
 Difference,  or  the  Quantity  of  its  Water,  or  the 
 Compafs  of  its  Bafin  j  Or  as  in  the  Air  it  is  im- 
 poflible to  know  the  Number  of  Things  that 
 Fly,  or  their  Kinds,  or  Variety  >  or  as  there  is 
 No  Comprehending  the  Greatnefs  of  Heaven, 
 or  the  Politions  of  the  Stars,  or  their  Courfe  : 
 So  is  it  impoflible  to  Speak,  or  to  Declare  the 
 Ephef.  i.  Riches  of  Christians,  which  are  without 
 7,-5.  #  j\4ea{ure5  without  End,  and  beyond  all  Com- 
 prehenfion. For  if  thefe  Creatures  are  fo 
 'Boundlefs  and  Incomprehensible  to  Mankind, 
 how  much  more  He  that  Made  and  Prepar'd 
 them? 
 
 One  ought  therefore  to  be  exceeding  Glad, 
 and  to  Rejoyce  that  the  Riches  and  Inheritance 
 Prepar'd  for  Chrittians  is  fo  Great,  that  no  Man 
 is  Able  to  Speak  or  Declare  it.  With  the  ut- 
 most Application  -f  therefore,  and  Humility  of 
 Mind,   ought   he  to  Come   to  the  Conflict  of 
 
 *  The  Manufcript  and  Morelius  omit  here  the  Word  d^iT^.n- 
 ?•>■ ;  But  the  Senfe  of  the  Paragraph  requiring  it,  I  Tranllate 
 after  the  other  Copies  which  have  it    in. 
 
 t  The  Manufcript  reads  xu 
 
 Chriftiansy 
 
of  Mac arius  the  Egyptian.       399 
 
 Chriftians,  and   to  Receive  thofe  Riches.     For 
 
 the    Inheritance    and  Portion    of  Chriftians    is  . 
 
 God  himfelf.     For  the  Lord,   faith  the  Pfalmift, Pf*  XVL 
 
 is  the  Portion  of  mine  Inheritance,  and  of  my  Cup. 
 Glory  be  to  Him  who  Giveth  Himfelf,  and 
 mixes  his  Holy  Nature  with  the  Souls  of 
 Chriftians  for  ever !  Amen. 
 
 Homily      XXXV. 
 
 Concerning  the  Old  Sabbath,  and  the  New, 
 
 N  the  a  Shadow  of  the  Law,  which  aHeb.x. 
 was  given  by  Mofes  hath  God  Com- 
 manded that  every  one  fhou'd  on  the 
 Sabbath  Reft,  and  do  No  Work.  But 
 this  was  a  Type  and  Shadow  of  the  True  Sabbath, 
 that  is  given  to  the  Soul  by  the  Lord.  For  the 
 Soul  which  is  thought  worthy  to  be  #  Set  free 
 from  Impure  and  Filthy  Thoughts,  both  Keeps 
 the  True  Sabbath,  and  Enjoys  the  True  Reft, 
 being  at  leifure,  and  fet  at  liberty  from  all  the 
 Works  of  Darknefs.  For  there  in  the  Typical 
 Sabbath,  though  they  Re  fled  as  to  their  Bodies, 
 yet  were  their  Souls  however  Bound  down  to  Sin 
 and  Wickednefs.  But  this  True  Sabbath  is  the 
 True  Reft  of  the  Soul,  Difengag'd  and  Cleansed 
 from  the  Suggestions  of  Satan,  and  is  Re- 
 frejhed  with  the  Everlafting  Reft  and  Joy  of  the 
 Lord. 
 
 *  In  all  the  Printed  Copies  tXtvQegaQtiistt  is  wanting  in 
 the  Text,  though  not  in  the  Tr (inflation*  ;  But  in  the  Margin 
 ©f  the  Manufcript  it  is  Reftor'J. 
 
 For 
 
4oo  The  Spiritual  Homilies 
 
 For  as  then  He  exprefiy  enjoin'd   that  the 
 J  Deut.  v.  very   brute   Creatures   alfo   fliou  d  b  Reft  on  the 
 14.       Sabbath  :    That  the  Ox  might  not  be  brought 
 under  the  Yoke  on  a  work  of  Neceflity,  nor  the 
 Afs  be   made  to  Carry  Burdens  ( for  even  thofe 
 very  Creatures  were  eas'd  from  hard  Work :)  In 
 like  manner  hath  the  Lord  himfelf  at  his  Com- 
 ing granted  both  the  True  and  Eternal  Sabbath ; 
 hath  Rcfrefh'd  the    Soul  that  before  was  Bur- 
 den'd  and  Heavy  laden,  with  the  Burdens  of  Ini- 
 quity, of  Unclean  Thoughts,   and  was  Imploy'd 
 in  the  Works  of  Unrighteoufnefs  of  mere  Ne- 
 J  I&i.xxvi.  ceflity,  as  being  in  Bondage  to  Hard  *  Matters, 
 J3-      and  hath  Eas'd  it  from  its  intolerable  Burdens, 
 its  Vain   and  Filthy  Thoughts.      And  he  hath 
 taken   from  it  the    Bitter  Yoke  of  the  Works 
 of   Unrighteoufnefs,     and   Refrefh'd  it,    when 
 Labouring    under   the  Thoughts   of  Unclean- 
 nefs. 
 
 For  the  Lord  calleth  Man  to  Reft  in  thefe 
 Matt.  xi.  a  Words,  Come  unto  me  all  ye  that  Labour  and 
 are  Heavy  laden^  and  I  'will  give  you  Reft.  And 
 as  many  Souls  as  are  Obedient  to  this  Call,  and 
 come  unto  him,  He  gives  them  Reft  from  thefe 
 Heavy,  Burdenfome  and  Unclean  Thoughts, 
 and  they  are  Releas'd  from  all  Iniquity,  Keep- 
 ing the  True,  Delightful,  Holy  Sabbath.  And 
 they  Celebrate  the  FeftrVal  of  the  Holy  Spirit, 
 of  Joy,  and  Gladnefs  Inexpreilible  ;  And  the 
 Service  they  Perform,  is  Pure  and  Acceptable  to 
 God,  out  of  a  Pure  Heart.  This  is  the  True 
 and  Holy  Sabbath. 
 
 Wherefore  let  us  alfo  Bcfeech  God  that  we 
 may  Enter  into  this  Reft,  and  be  Releas'd  from 
 wicked  and  vain  Thoughts,  that  thus  we 
 may  be  in  a  Capacity  to  Serve  God  out  of 
 a  Pure  Heart,  and  to  Celebrate  the  Fefti- 
 Val  of   the  Holy  Spirit,      Bleffed  therefore   is 
 
 the 
 
 23. 
 
a/Macarius  the  Egyptian.       401 
 
 the  Man  that  is  entred  into  that  Reft !  Glory  be 
 to  Him,  who  has  thus  thought ,  Fit  to  Deal 
 with  his  Creatures,  the  Father,  and  the  Son, 
 and  the  Holy  Spirit  for  ever !    Amen. 
 
 Homily   XXX VI. 
 
 Concerning  the  double  ReftirreElion  of  Souls 
 and  Bodies ',  and  the  different  Glory  of 
 them  that  Rife  again. 
 
 B|HE  Refurreclion  of  a  Dead  Souls   is  inaEphef.  ii. 
 
 |fS   this  prefent  Life.     But  the  Refurreclion    f*  6- 
 of  the  Bodies,  in  that  Day.     But  as  the 
 Stars,     which    are    Fix'd    in   Heaven, 
 are  not  All  Equal  5    But  one  differs  from  another  l 
 
 in 
 
 Brightnefs 
 
 and    in    Magnitude  :     So   even 
 
 41 
 
 among  Spiritual  Perfons,  according  to  the  Pro- 
 portion  of  Faith,  are  every  one's  Advances  in  the 
 Spirit  -y     one  Richer   than   another.      And    the 
 Scripture  b  iaith,  He  that  fpeaketh  in  an  unknown  bi Cor. xiv, 
 Tongue,  fpeaketh  by  the  Spirit  of  God.     This  is  a      »« 
 Spiritual  Perfon  that  fpeaketh   to   God.      But 
 c  he  that  Prophefieth,  Edifieth  the  Church.     This'  v-  4> 
 Perfon  had  Abundance  of  Grace.     The  other  on- 
 ly Edifies  himfelf :    But  This  both  Himfelf  and 
 his  Neighbour. 
 
 But  This  is  as  a  Grain  of  JVheat  Sown  into  the 
 Earth,  and  the  very  fame  Grain  from  one  fingle 
 Heart  produceth  many  Grains,  and  thofe  in  great 
 variety.  And  again,  among  the  very  Ears  of 
 Corn,  fome  are  longer,  others  f mailer  ;    But  All 
 
 Dd 
 
 together 
 
40  2  The  Spiritual  Homilies 
 
 together  are  Gather'd  into  One  Floor,   and   One 
 Granary :  Though  different  in  themfelves,  there 
 d  i  Cor.  x.  is  but  d  One  Bread  made  out  of  them. 
 
 17 '  Or  as  in  a  City  there  are  Multitudes  of  Men, 
 
 and  fome  of  them  are  Infants,  but  other  Men 
 full  grown  or  Youths :  But  All  Drink  Water 
 from  one  Spring,  and  are  Fed  with  one  Bread, 
 and  Breathe  one  Air  -,  Or  as  it  is  with  Lights, 
 where  one  has  7^0  Branches,  and  another  Sevens 
 But  where  there  is  Abundance  of  Light,  it  En- 
 lightens after  quite  another  manner :  So  as  many 
 *  John,  v.  as  are  in  the  e  Fire  and  in  the  Light  cannot  be 
 3T-      in  Darhiefs  ;  But  there  is  a  Great  Difference. 
 
 As  if  one  that  is  a  Father  mou'd  have  Two 
 Sons,  one  indeed  a  Child,  but  the  other  a  Youth  $ 
 And  Him  it  is  true  he  fends  Abroad  to  Cities 
 and  Foreign  Countries  :  But  the  young  Child  he 
 always  keeps .  under  his  own  Protection,  becaufe 
 he  is  Able  to  Do  juft  Nothing.  Glory  be  to 
 God !  Amen. 
 
 Homily      XXXVII. 
 Concerning  Taradife  and  the  Spiritual  Law. 
 
 S  from  the  Works  which  are  Manifefl, 
 we  perceive  the  Deftgns  which  were 
 ConceaPd:  So  from  what  pajjes  in  the 
 Soul  may  wc  underftand  the  Relations  of 
 Scripture.  But  "This  all  are  not  Appriz'd  of^ 
 but  fuch  as  through  Affliction  have  Obtain'd  a 
 Freedom  from  Vile  Affe&ions.  For  as  the 
 Scripture  Relates  things  to  come  :  So  alfo  the 
 7ranfaclions  of  the  Soul.     For  all  Things  Future 
 
 are 
 
of  M  a  c  a  r  i  u  s  the  Egyptian.      40 5 
 
 are  Spiritually  wrapt  up  m  it,  which  whofoever 
 partakes  of,  becomes  thereby  Partaker  both  of 
 T/jcfe  and  of  Them.     When  therefore  you  {hall 
 Hear  the  Scripture  giving  an  Account  of  Para* 
 dife,  and  of  Adam,    and  of  the  Serpent,  Look 
 with  attention  to  your  own  Heart,  without  ai  y 
 Byafs  of  Affection ;  And  you  fhall  find  that  Pa* 
 radife  is  indeed  the  Word  of  God :    But  that  the 
 Enjoyments  in    it,    is    the   Participation   of  the 
 Holy  Spirit.     But  the  Serpent   is  that  Peiiflj  of 
 Pleafure  which  is  Tiuifed  about,  and  creeps  upon 
 us  by  rcafon  of  its  being  Bred  up  v.  itfi  us,    i.rd 
 Seduces  us  to  Tajlc  of  the'  Tree,    that  is,  of  the 
 Cares  of  this  Life,  and  Slayeth  us  by  Difokedience.  a 
 For  /^/c?  ;/0  a  thought  for  the  Morrow.     God  is    M*tt«  V1*» 
 alike  the  Author  of  Both  thefe    Sayings,    iv';z.b  G5e^  if 
 In  b  /fo  D^7  f&atf  ye  eat  of  the  Tree  ye  Jbati  Die      T  7 , 
 the  Death  :    Androf  This,  c  viz.  See  that  your  cLuke xxi. 
 Hearts  be  not  overcharged  with  Drunkenncfs.     For      34- 
 the  Darknefi,  which  arifeth  out  oi  Care  and  Z><?- 
 hauchery  is  the  Death  of  the  6W,  Caflirg  her  out 
 of  the  Spiritual  Word,   and    Depriving  her   of 
 the  Divine  Vertue.     From  this    Tree  therefore 
 doth   the  Lord    drive    us    out,    when    he  fays, 
 d  Be  careful  for  nothing,   but  the  Kingdom.     For d  Compare 
 as  many  as  have  Entred  into  the  e  Paradife  ofY'^;lY\6' 
 God,     and   have   f  kept  this  Commandment,    arewi* , u 
 not  cart  out  :    But  in  proportion  as  they  havecRev^i'7. 
 *  Refrain*  d   from  that  which  is  Earthly,  havef  — xxii. 
 they  Enjoy'd  that  which  is  Spiritual  nn  Hundred      !4« 
 i7^  for  it,    Grace   adminiftrir.g  Confolations  ef- 
 fectually and    alter  an  Uniform  Manner. 
 
 *  Vicus  renders  this  PafTage,  by  quantum  Taradifo  potiti  funt 
 primi  Farentes,  Sxc.  No  mention  of  whom  is  made  either  in 
 the  Text  or  Paragraph.  And  the  Rendrirg  I  here  give  is 
 more  Tcrtinent  and  Serif  tural,  ifCompar'd  with  Mattb.xix.  20, 
 
 D  d    2.  Let 
 
404  The  Spiritual  Homilies 
 
 Let  us  therefore  Pray  that  we  alfo  may  Keep 
 
 it,  that  having   Continued  in  the  Word  of  the 
 
 Lord,   we  may  Enjoy  the  Delights  of  the  Spirit 
 
 both  Here  and  in   that  World  to  come.     For  as 
 
 Adam  is  Caft  out  for  having  fafled  the  free  of 
 
 Knowledge :  So  neither  can  they  Continue  in  the 
 
 «  Phil.  Hi.  Word  of  Chrift  that  Relijh  8  Earthly  fhings,  ac- 
 
 I0;      cording  as  it  is  written,  #  /^  h  Friendship  of  the 
 
 Tam.iv.4.  jp-Qrid  is  Enmity  with  God.     Upon   which  ac- 
 
 '   Tj!  F  count  the  Scripture  f  commands   every  one   to 
 
 keep  his  Heart  with  all  Diligence;  that  fo  a  Man, 
 
 by  Keeping  the  Word  in  that,  as  his  Paradife, 
 
 may  Enjoy  Grace^  not  giving  Ear  to  the  Serpent^ 
 
 which  is  Infolded  within,  and  jointly  Counfelling 
 
 things  that  tend  to  Pleafure^    by    which    that 
 
 *  Compare  Wrath  is  Begotten  which  k  Slayeth  the  Brethren , 
 
 Mat.  v.  2i,anc[  tne  Soul  that  brings  it  forth,  Dies  :    But 
 
 .*?•  ...  Hearkning  to  the  Lord,  when  Requiring  f  to? 
 
 1  jo  n  in.  ^^  ^  Special  care  of  i*W/£  and  i^/tf,    of  which 
 
 Jam.i.  if, Charity  is  Begotten,   the  Friend  of  GW   and  of 
 
 20.  Ate,  which1  AfFordeth  Eternal  Life. 
 John  vni.  jnto  t^-s  paracijfe  did  Ar!?#/6  Enter  by  Keeping 
 'Compare  ^  Commandment^  and  putting  it  in  Executions 
 Luke  x.  •  And  through  Love  was  he  Redeemed  from 
 25"-  Wrath.  By  Keeping  this  Paradife^  Abraham 
 Rom- xm- heard  the  ^JwVe  0/  GW.  By  Keeping  this,  did 
 Mofes  Receive  a  G/0/7  upon  his  Countenance. 
 rPf.xviii.  In  like  manner  what  m  David  wrought,  was  by 
 Keeping  this  3    whence    he  gaiiVd  the  Dominion 
 
 *  The  whole  Beginning  of  this  Homily  to  thefe  very 
 Words  is  neither  in  the  Manufcript,  nor  in  Paltbenius,  nor 
 consequently  in  Dr.  Pritius,  nor  in  the  Greek  Text  of  the 
 Firlt  Edition  of  Picas  by  Morelius  :  But  only  in  the  Folio. 
 And  in  the  Margin  of  that,  as  alfo  in  the  Verjion  of  Picas  by 
 Morelius,  are  we  advis'd  that  the  whole  Homily  is  in  Mark 
 the  Hermit-,  when  yet  in  the  Margin  of  the  Bibl.  PP.  Gr. 
 Lett,  this  very  Piece  of  Mark  the  Hermit  is  Rcftor'd  to  our 
 'Author . 
 
 f  The  Manuscript  and  Picas  reads  In  t  ***&<%. 
 
 over 
 
 21  — 
 
^Macarius  the  Egyptian.      405 
 
 over  his  Enemies.  Nay,  and  even  Saul,  fo  long 
 as  he  kept  his  Heart,  Succeeded  well.  But  in  the 
 clofewhenheTranfgrefs'd,  he  wasCircum vented. 
 For  the  Word  of  the  Lord  cometh  to  every  one 
 by  Meafure,  and  by  Proportion  :  As  much  as  a 
 Man  Holds  1  fo  much  is  a  Man  Upheld  ->  And  as 
 much  as  a  Man  Preferves,  fo  much  is  he  Pre- 
 fervid  himfelf. 
 
 For  this   Reafon   the  whole  Quire  of  Holy 
 Prophets,  Apoftles,  and  Martyrs  have  l  Kept  the1^0"*- 
 Word  in  their  Hearts,  foliicitous  for  nothing  elfe,  ^^  1' 
 but  Overlooking  Earthly  Things,    and  Abiding     jJm 
 in  the  Commandment  of  the  Holy  Spirit,   and 
 Preferring  the  Love  of  God   Suggefted  by  his 
 Spirit,   and  the  Good  of  All  ;    Not  only  m  inmi]oh.  Hi. 
 Word,  or  mere  Knowledge,    but  in  Word  and      l8- 
 in  Deed  by  Aclions  themfelves>  chufing  Poverty 
 inftead  of  Riches,  Difionour  before  Glory,  and 
 Mifery    rather  than    Pleafure,    and  (even  *  an 
 habitual    Want   of    Health     before   Enjoyment ) 
 whence    alio  they  meet  with  Love  inftead  of 
 Wrath.     For   having   an   Hatred  for  the  Plea- 
 furable  Things  of  this  Life,    they  rather  Lov'd 
 thofe  that  wou'd  take  them  away,    as  working 
 together  with  themfelves,   for   that  which  was 
 their  Aim,  Forbearing  to  n  Know  Good  and  Evil.*  Gen-  "♦ 
 For  neither  did  they  Deny  them  that  were  Good,      *7' 
 nor  Accufe  the  Wicked,  Efteeming  All  as  Legates 
 of   their    Lord's   Difpenfation.      Towards    All 
 therefore  they  Bore  a  well  affected  Mind.     For 
 when  they  Heard  the  Lord's  °  faying,  Forgive,  °  Luke  vi, 
 and  ye  Jhall  be  Forgiven,    they   then  Efteem'd      37- 
 thofe  that  Injured  them  Benefaclors,  as  Beholden 
 to    them    for  giving  Opportunities  of  Forgive- 
 nefs.     But  when  they  heard  again,  As  p  ye  wou'd*  Mat.  vil 
 
 *  The    Manufrript  here   inferts   dvr)    ct7roXetvtreas   xctKx- 
 D  d   3  that 
 
40  6  The  Spiritual  Homilies 
 
 that  Men  fhoud  do  unto  you,   do  ye  alfo  to  them  : 
 Then  did  they  Love  fiich  as  were  Good,  accord- 
 ing to  their  Confidence.     For  dropping  their  own 
 Righteoufnefs,  and  Seeking  the  Righteoufnefs  of 
 God,  they  found  o'  Coune  that  even  Love  was 
 !  Ro.  xiii.  naturally  Hid  s  in  Her.     For  when  the  Lord  had 
 I0-       given  feveral  Commands  concerning  Charity,  he 
 gave    in   Charge  to  Seek  the  Righteoufnefs  of 
 v^Ecdus.  God.     For  he  knew  this  to  be  r  the  Mother  of 
 xxiv.  iS.  ■■£jjfvem     por  tnere  js  nootner  way  of  being  Sav'd, 
 but  by  means  c~  our  Neighbour,  as  Chrift  hath 
 *Luke  vi.  Commanded,  *  Forgiw,    and  it  fib  all  be  For  given- 
 37'      you.     This  is  that  Spiritual  Law  that  is  written 
 in  Faithful  Hearts,  the  very  Fulnefs  of  the  Firft 
 •v  taw-     For  I  cam?  not,  faith  he,  to  t  Dcftroy  the 
 Law,    hut  to  Fulfil.   '■  But  Learn  how  it  is  Ful- 
 i.     The  Firft  Law  through  the  plaufible  oc- 
 ion  of  him  that  had  Sinn'd,  Condemn'd  more 
 v01-  ndantly  him  that  was  Injui^d     For  "  where- 
 
 *'  h'ou  Judge  ft  another^   faith  the  Apoflle,   thou 
 
 'r:n.ic'    thy  (elf.     But  wherein  he  Remiiteth, 
 pMatt.vi.it  (hall  be  w  RemHted  xxfto  him.     For  thus  faith 
 -1*'      the   Law3    ///   the  midft  of  Judgment,    there  is 
 Judgment :  But  in  the  mid  ft  of  Remiffton,  there  is 
 R°m[ilion.     *  For  the  Fulfilling  of  the  Law  is 
 Rcm'Jft.n. 
 
 But  we  call'd  it  the  Firft  Law,  not  that  God 
 
 had    PubiihYd  to  Mankind  Two  Laws  >     but 
 
 One  :  Spiritual  indeed  as  to  its  Nature,   but  in 
 
 refpect   of    Retribution,     Bringing    juft  Re  com- 
 
 pence  upon  every   one,    Forgivenefs  to  him  that 
 
 xRo.  ii.  %.  For  gives,    and* Indignation  to  him  that  beareth 
 
 yPf.  x\mJ4rath.     For  faith  the  >'  Pfalmift,  With  the  Pure 
 
 2.6.      wilt  thou  fts cw  thy  Self  Pure,    but  with  the  Fro- 
 
 d  wilt  thou  learn  Fnwardnefs.     For  thisRea- 
 
 fon  they  that  Fulfil  the  Law  Spiritually,  and  in 
 
 *  The  Manufcript  for  x,    reads    y«f . 
 
 proportion, 
 
a/Macarius  the  Egyptian.       407 
 
 proportion,  partake  of  Grace,   not  only  Lov'd 
 them  that  did  them  Good,    but  even  thole   alio 
 that  Reproach" d  and  Perfecnted  them  •,  Receiving 
 the  Spiritual  Love  as  the  Reward  of  their  Good 
 Deeds.     Good  I  fay,   not  becaufe   they  Forg 
 Injuries,  but  becaufe  they  did  Good  to  the  Souls 
 of  thole  that  Injur' d  them.     For  thus  they  Offered 
 them    to  God,   as  by  whole  means   themfelvxs 
 pbtain'd  the  Blefling,  as  it   is  laid  in  the  z  Gof-zMatth.v. 
 pel,  Bleffed  are  ye  when  Men  JJjall  Revile  you,      ll- 
 and  Perfecuie  you  ( and  *  fay  all  manner  of  Evil 
 -J-  again  ft  you  falfly  for  my  Sake.) 
 
 But  from  the  Spiritual  'Law  it  was  that  they 
 were  Taught  thus  to  Think.     For  while  they 
 were  waiting  with  Patience,  and  Preferring  the 
 Meek  a  Difpoiition  of  their   Mind,    the  Lord  a^Ecclus. 
 Beholding  the  Patience  of  their  Heart,  Moleiled    x-  *8* 
 as  it  was  with    War,    and   their  Love  in   the 
 mean   time   not  x^bating,    Broke   through  the 
 Middle  b  TVall  of  Partition,    and  they  threw  a-  bEphef.ii. 
 way  Perfect  Hatred,   and  the  Charity  they  had      I4" 
 was  no  longer  Forc'd,  but  as  it  were  an  Auxilia- 
 ry.    For  the  Lord  afterwards  c  %  Reftrain'd  the c  Compare 
 Waving  Sword  that  ffirreth  up  the  Thoughts, Gcn"  m' 
 and  they  enired  within  the   d  Veil,    whither  the  r  chron. 
 Lord,   the  Fore-runner  is  for    us  Entred.     And   xxi.  27. 
 they    were    delightfully    Entertain'd    with   theHeb-  iv- 
 Fruits  of  the  Spirit.     And  having  Contemplated  d  J?'    . 
 Things  future  with  Firmnefs  of  heart,  and  ac-    i9)  20/ 
 cording  to  the  e  Apoftle,  no  longer through  a  Glafs,c\i 
 and  in  a  Riddle,  fpoke  of  Things,  which  Eye  f  hath      ll-_ 
 not  feen,  nor  Ear  heard,    neither  have  they  entred  lCor'11'9' 
 
 *  Thefe  Words  are  not  in  the  Manufcript. 
 
 f  Nor  ku6m  i/po*  in  the  Morel.  Edition.  The  Folio  reads  it 
 xx6'  sjftais  wrong.  But  the  whole  being"  the  very  Letter  of 
 the  Evangelift,  excepting  afmall  variation  of  kz<  !//*«»,  I  chofe 
 to  Retain  it  with  Paltheniusj^d  Dr.  Pritius. 
 
 $  The  Manufcript  inlteaJ  ot  *«7«fy«  reads  tuilfeyit. 
 
 D  d    4  intA 
 
408  The  Spiritual  Homilies 
 
 into  the  heart  of  Man,  'which  God  hath  Prepared 
 for  them  that  Love  him.  But  I  will  put  to  you 
 this  Surprizing  QuefHon. 
 
 Queft.  If  they  have  not  Entred  into  the  heart 
 of  Man,  how  came  you  to  Know  them  ;   you  hav- 
 'A&s  xiv.  ing  efpecially  made  this  open  Confefjion  in  the  Adts, 
 !?-      we  are  Men  of  like  Pafftons  with  your  felves? 
 
 Anfw.  But  hear  what  Anfwer  St.  Paul  makes 
 
 fiCor.  ii.t0  thefe  Matters  5  But  God,  s  faith  he,  hath  Re- 
 
 1  °-      veaVd  them  unto  us  by  his  Spirit.     For  the  Spirit 
 
 fearcheth    all  things,     even  the  Deep  Things  of 
 
 God.     But  left  any  one  fhou'd  fay  that  the  Spirit 
 
 was  Given  to  them,   as  they  were  Apoftles,   but 
 
 that  naturally  it  is  not  Attainable  by  us  >    He  elfe- 
 
 f,Ephef.iii.  where  Prays,    that  God  wou'd  h  grant  *  you 
 
 1 6,  17.   ^  according  to  the   Riches  of  his   Glory)  to   be 
 
 Strengthned  with  might  (  by  his  \.  Spirit)  in  the 
 
 inner  Man,   that  Chrifi  might  Dwell  in  ^#  your 
 
 ■'iCoT.m. Hearts  by    Faith.      And  again,  i  But  the  Lord 
 
 17 '      is  that  Spirit,  and  where  the  Spirit  of  the  Lord  is, 
 
 *  Ro.  vm. there  is   Liberty.     And  again,  k  But  if  any  one 
 
 9-      have  not  the  Spirit  of  Chrift,  he  is  none  of  His. 
 
 Let  even  us  therefore  Pray  with  the  Full  Af- 
 
 furance  of  Faith  and    Scnfe  to  Partake  of  his 
 
 **  Holy  Spirit,  and  to  Enter  thither  whence  we 
 
 came  out  $   and  that  for  the  Remainder  of  our 
 
 JJoh.  viii.  Time,  that  ("ft  Parent l  of  Murderous  Refent- 
 
 44-      ment )  the  Serpent,  and  that  vain-glorious  Coun- 
 
 feller,   the  Spirit  of  Carking  and  Debauchery, 
 
 *  The  Manufcript  reads  vpiv. 
 
 •j-  This  in  the  Manufcript  is  left  out. 
 \  This  alfo  is  omitted  both  in  the  Manufcript,   and  the 
 Tar  is  Edition  of  Morelius. 
 
 **  The  Manufcript  here  again  reads  vpav. 
 
 *  The  Printed  Copies   Read    all   <ra   between    uyls    and 
 mevfvfloi:  But  the  Manufcript  leaves  it  out. 
 
 ft  The  Printed    Copies  read  all  SvtMKrim  tyt*,   but  the 
 Manufcript  SvporvKov:  Which  I  follow. 
 
 may 
 
a/Macarius  /^Egyptian.       409 
 
 may  be  Turn'd  away  from  us :    Whence  having 
 been  Stedfaft  in  the  Fa$tb9     we  may  Keep  the 
 Commandments  of  the  Lord,    and  grow  up  in  Ephef.  W. 
 Him  into  a  perfeel  Man,  to   the  Meafure  of  our      13- 
 Stature  ;  that  fo  we   may  no  longer  be  Lorded 
 over  by  the  Deceit fiilnefs   of  this  prefent  World, 
 but  may  be  in  the  Full  Afjurance  of  the  Spirit  -y 
 and  not  be  in  Diftruft,  becaufe  the  Grace  of  God 
 vouchfafes  a  Kind  Reception  of  Sinners  that  Re- 
 pent.    For  that  which  is  Given  in  the  way  of 
 Grace,    is  no  longer  Meafur'd  by  any  Refem- 
 blance  of  its  antecedent  "^Veaknels.      For  then 
 Grace  wou'd  be  no  longer  Grace.     But  having 
 Believed  in  God,    who  is   All  Powerful,    let  us 
 Come  with  an  Heart  that  is  Simple  and  Difin- 
 tangled  from  Works,     to   Him,    who  through 
 Faith  vouchfafes   the  Communion  of  the  Spirit^ 
 and  not  by  any  AfUmilation   of  the  Works  of 
 Nature.     For  it  is  faid,    Ye  received    the  Spirit,  Gal.  iii.  2. 
 not  by  the  Works  of  the  Law,  but  by  the  Hearing 
 of  Faith. 
 
 Queft.  (9  Tou  faid  that  all  Things  are  Spi- 
 ritually Hid  in  the  Sou  I  J  what  then  is  the  Mean- 
 ing  of  that  Paffage,  I  had  rather  fpeak  Five 
 Words  in  the  Church  with  my  Under  ft  anding  ? 
 
 Anfw.  The  Church  is  Taken  in  a  double  Per- 
 fonality,  viz.  for  the  Collection  of  the  Faithful ;  Or 
 as  complicated  with  the  Soul.  When  therefore  it 
 is  Spiritually  taken,  as  in  the  Jingle  Perfon  of  a 
 Man,  by  the  Church  then  is  meant  his  whole 
 Frame.  But  the  Five  Words  are  the  Vertues 
 that  Comprize  and  m  Build  up  the  whole  Man,  ."Compare 
 however  varioufly  Divided .  For  as  he  that  fpeak-  f"  XV* 
 tih  in  the  Lord,  in  Five  n    Words  hath  Com-  \  CcaTiij 
 
 9. 
 n  1  Cor,  iv. 
 
 *  Thefe  Words  arc  entirely  wanting  both  in  the  Manufcript,       10. 
 and  in  the  Greek  Text  of  the  firft  Vara  Edition  by  Morelius. 
 
 priz'd 
 
^io        The    Spiritual  HomiliEvS 
 
 priz'd  All  *  Wifdom :  So  he  that  followeth  af- 
 ter the  Lord  by  the  means  of  the  Five  Vertues , 
 "f  mightily  Advances  Godlinefs.     For  being  Five, 
 they  Comprehend  ##  All.     The  firfl  is  Prayer  -y 
 After  that  Continence ',  Ahnfgiving,  Poverty,  Longz 
 Suffering.     Thefe  Performed   out  of  Defire  and 
 Choice,  are  the  Words  fpoken  by  the  Lord,  and 
 Heard  by  the  Heart.     For  the  Lord  worketh 
 them.     And  then  the  Spirit  fpeaketh  Intellectu- 
 ally, and  as  much  as  the  Heart  defireth,  fo  much 
 '    alfo  doth  it  Openly  Perform.     And  thefe  Ver- 
 tues in  proportion  as  they  Contain  All,  fo  are 
 they  Productive  of  each  other.     For  when  the 
 Firft  is  wanting,   there  is  an  End  of  All.     In 
 like  manner  thro'   the  Abfence   of  the  Second, 
 All  the  Following.      And   fo  On.     For  how 
 fhall  any  Man  Pray  without  the  Influence  of  the 
 »iCorxii.  Spirit  ?   And   the  °  Scripture  witnefTes  to   me, 
 3*       when  it  fays,  No  Man  can  fay  that  Jefus  is  the 
 Lord,  but  by  the  Holy  Ghofi.     But  how  mall  a  Man 
 Perfevere  in  Continence  without  Prayer,  without 
 Ajjiftance  ?  And  he  that  is  not  Continent  in  every 
 thing,  how  fhall  he  have  Mercy  upon  him  that 
 is  Hungry,  or  Injur 'd  ?  But  he  that  jloeweth  no 
 "  Mercy,  neither  does  he  willingly  take  up  with 
 Poverty.     But  Anger  is  the  Fofter  Sifter  of  Co- 
 vetoufnefs,  whether  it   has  Money,  or  hath  it 
 not.     But  the  Vert  nous   Soul  is  thus  Built  up 
 adjoining  to  the  Church  :    not  became  it   hath 
 Done  any  thing,  but  hath  had  a  Defire  for  it. 
 For  it  is  not  a  Man's  own  Work  that  faves  him : 
 But  He  that  granted  him  the  Ability.     Where- 
 
 *  The  Manufcript  and  Paris  Edition  by  Morelius  omit 
 e-o<piotv. ' 
 
 f  The  Manufcript  for  ttoXXw    reads  reXv  in  the  Margin. 
 
 **The  Printed  Copies  before  octrees  read  Mmm^  which 
 clogs  the  Senfe  :    But  the  Manufcript  omits  it. 
 
 fore 
 
a/Macarius  the  Egyptian.      411 
 
 fore  if  a  Man  bearcth  the  p  Marks  of  the  Lord^ p  Gal-  vi. 
 let*  him  not  entertain  any   opinion  of  it,  tho'       I?' 
 he   hath  even  Atled  thereupon,    but   only  that 
 he  hath  Lov'd,  and  done  his  Endeavour,  to  Exert 
 himfelf.     Do  not  therefore  at  any  cirue  imagine 
 that  you  have  by  your   Vei  i  the 
 
 Lord,  For  according  to  tb  it  ij-  Phil.ii.13. 
 
 thai  worketh  in  you  both  to  Wilt  a  ,f  his 
 
 Good  P leaf ure. 
 
 Qucii.     What  is  it  then  that  the  St    ,         pre- 
 fcribes  to  a  Man  to  Do  ? 
 
 Anfw.  We  (aid  Before,,  that  Man  has  1 jR  a- 
 dinefs  by  Nature^  and  mote  it  is  which  f  it 
 Requires.  It  Prefcribes  therefore  firft  that  you 
 fhou'd  underirand,  and  having  undcrftood,  that 
 you  fhou'd  Love,  and  Employ  your  Witt.  But 
 that  the  Mind  fhou'd  be  Exeras'd,  or  Undergo 
 Labour ■,  or  Bring  any  Work  to  PerfecJi  on;  This 
 the  Grace  of  God  affords  to  him  that  hath  b^en 
 willing  for  it,  and  withal  had  Faith.  The  Will 
 of  Man  therefore  is  as  an  innate  Auxiliary.  But 
 -when  the  Will  is  not  1  Prefent,  neither  doth q  Rom. vii. 
 God  himfelf  Do  any  thing,  tho'  never  fo  Able  \  l8- 
 by  reafon  of  its  own  proper  Power.  The  Com- 
 pletion therefore  of  the  Work  of  the  Spirit^ 
 plainly  lies  upon  the  Will  of  Man.  Again,  if 
 we  give  Him  our  whole  Will^  He  Afcribes  the  . 
 whole  Work  to  us,  who  is  a  God  wonderful  in 
 all  things,  and  entirely  above 'all  Comprehen- 
 fion. 
 
 But  we  Men  endeavour  to  Pro  clam  fome  part 
 of  his  Works,  fupported  by  Scripture  -,  but  ra-  Rom.   xi. 
 ther  Inftrucled  by  it.     For  who^  faith  that,  hath      34- 
 Known  the  Mind  of  the  Lord  ?   But  He  himfelf1  C™'  1L 
 faith,  How  often  wou'd  I  have  Gathered  thy  Chil-  ifai.  xf.  13 : 
 
 Wifd.  ix. ' 
 *  All  the  Printed  Copies  read  here  0  3-As,  but  the  Manu*  mf'    I^.*.. 
 
 r     •  ,     ,  .     „,.      ,  ,  .      .  Mat.  XXlli; 
 
 fcript  and  the  Pans  Edit,  by  Morel,  omit  "• 
 
 1  dren 
 
4ri  The  Spiritual  Homilies 
 
 dren  together,  and  ye  wou'd  not  ?  So  that  from 
 hence  do  we  believe,  that  He  it  is  that  Gathers 
 us  together,  and  Requires  nothing  of  us,  but 
 our  Will.  But  now  what  Manifestation  of  that 
 Will  can  there  be,  but  Voluntary  Labour  ? 
 
 For  as  the  Iron,  when  it  Saws,  Cleaves,  Ploughs, 
 or  Plants,  it  felf  Imparts  fomething  by  being 
 Worn  ,  but  yet  it  is  another,  that  Moves,  and 
 Draws  it,  and  when  it  is  worn,  puts  it  into  the 
 Fire  and  Renews  it  again  :  So  even  Man,  tho'  he 
 be  Hard  put  to  it,  and  take  great  Pains,  when 
 working  that  which  is  Good :  yet  it  is  the  Lord 
 that  after  an  hidden  manner  worketh  in  him,  and 
 in  the  midft  of  all  his  Labour  and  Diftrefs,  Com- 
 x  mi.  xl.  forts  and  r  Renews  his  Heart  y  As  alfo  faith  the 
 *9  —  3 f  •  Prophet,  <SW/  the  f  >f#£  5o^  />  felf  againft  him 
 l*'  that  Heweth  therewith  ?  Or  fhall  the  Saw  Mag- 
 nifie  it  felf,  without  Him  that  Jhaketh  it  ?  After 
 the  fame  manner  is  it  in  that  which  is  Evil. 
 When  a  Man  is  Obfequious  and  Prepared  >  then 
 does  Satan  fir  him  up  and  Whet  him,  as  a  Rob- 
 ber does  his  Sword.  But  when  we  Compar'd  the 
 Heart  to  Iron  y  it  was  for  its  Want  of  a  due 
 Senfe  of  things,  and  its  great  Hardnefs.  But  it 
 *no  way  Became  us  to  be  Ignorant  of  Him  that 
 has  Hold  of  us,  as  if  we  were  Iron  indeed, 
 Void  of  Senfe  :  (  for  neither  did  we  fall  off  very 
 foon  from  the  mention  of  the  Hufbandman  to 
 the  Thoughts  of  *  War,  )  But  rather  like  the 
 Oxe  and  the  Afs  we  ought  to  Know  him  that 
 Drives  and  f  Directs  us  in  the  way,  by  his  Im- 
 l£mh\.i.preffion  upon  the  Mind.     For  faith  he,  the  Oxe 
 
 *  The  Printed  Copies  read  here  none**  but  the  Manufcript 
 
 \Pcdthmius,  and  after  Dr.  Pritius,  reads  ^aySvTet,  and  even 
 the  Folio:    But  the  Manufcript  and    the   hxft  Paris  Edition 
 
 \  *  knowetb 
 
#/ Macarius  the  Egyptian.       413 
 
 knoweth  his  Owner,  and  the  Afs  his  Maftefs  Crib : 
 But  Ifrael  hath  not  known  me. 
 
 Let  us  therefore  Pray  that  we  may  Receive  the 
 Knowledge  of  God,  and  be  Inftrufled  in  the  Spiri- 
 tual Law,  to  the  Obfervance  of  his  Holy  Com- 
 mandments  :  Giving  Glory  to  the  Father,  and  to 
 the  Son,  and  to  the  Holy  Spirit  for  ever.  Amen, 
 
 ^m 
 
 1 
 
 M 
 
 mi 
 
 1 
 1 
 
 Homily    XXXVIIL 
 
 There  is  need  of  great  Exattnefs  and  Un- 
 derftanding  in  TUfcerning  True  Chriftians 7 
 and  who  they  are. 
 
 ANY  that  are  Righteous  in  Appearance 
 are  thought  to  be  Chriftians.      But  it  be- 
 longs to  Men  of    Art  and  Experience 
 to  Try  whether  flich  as  thefe  have  in 
 Reality  the  a  Sign  and  Image  of  the  King  •>  Oracompare 
 whether  the  Works  of  fome  Artificers  may  not  John  xiii. 
 have  a  Falfe  Stamp,  and  the  Artificers  Admire,      if> 
 and  *  Cry  it  up.   But  if  there  be  No  Men  of  Art,l*m™  iL 
 then  is  there  No  Proof  to  be  made  of  them  that  jud  *  viii> 
 make  Counterfeits  ->  for  as  much  as  they  alio  Bear      i%. 
 the  Habit  of  Reclufes,  or  f  Chriftians.    For  even 
 the  ivz//<?  A  pottles  b  Suffer  d  for  thrift,  and  them-  blCor  x- 
 felves  c  Preach' 'd  the  Kingdom  of  Heaven.     For      3. 
 
 c  Phil.  i. 
 *  The    Printed  Copies  read  -^eyaa-iv;    But  the  Manufcript    lS>   1&* 
 Jity&Tiv. 
 
 f  A  Rrclufe  and  a  Chriflian  might  be  Reciprocal  Terms  in  a' 
 Time  of  Perfcurion  5  which  was  the  firfi  Occaiion  of  thefe 
 Retir t meats;  But  now  the  Cafe  is  Alter 'd. 
 
414  The  Spiritual  Homilies 
 
 this  reafon  doth  the  Apoffle  lay,  In  Dangers  mor* 
 
 *  1  Cor.  xi.d  Abundantly,  in  Afflictions  above  Me  a  fur  e,  in  Pri- 
 
 **•     fons  more  Frequent :  Willing  to  ihew  that  he  had 
 Aa.ix.K>.Suffer,d  beyond  them 
 
 Gold  is  eafy  to  be  Found:   But  Pearls  and  Pre- 
 cious Stones,    that  go  to  the  Making  up  of  the 
 Royal  Diadem,  are  Rarely  found  :  for  very  often 
 among  them  feveral  are  found  t+iat  will  not  do. 
 So  alio  even  Chrifiians  are  #  Built  up  .into  the 
 e Compare e  Crown  otChrift,  that  thofe  Souls  maybe  in  Com- 
 Ifai.lxn.  z*munion  with  the  Saints.     Glory  be  to  Him  who 
 ec2^  1X*  hath  Lov'd  this  Soul  of  ours,  and  hath  Suffer'd 
 for  her  fake,  andRais'd  her  from  the  Dead!  But 
 f  Exodus    as  the  i  Veil  was  put  overMofes  his  Face,  that  the 
 xxxiv.  3  3 'People  might  not  Behold  his  Countenance  :    So  at 
 3^'      this  prefent  time  does  there  lie  a  Veil  upon  thy 
 ^  Cor.  m.Heatt^  that  you  cannot  Behold  the  Glory  of  God. 
 16,  18.   But  when  This  jhall  be  Taken  away,    then  doth 
 He  Appear,  and  fhew  Himfelf  to  Chriftians,  and 
 to  them  that  Love  Him,  and  that  Seek  -j-  Him  in 
 johnxiv.  truth,    as  he  faith,   I  will  mam f eft  my  felf  unto 
 ll>  23-  Him,  and  make  my  Abode  with  Him. 
 
 Let  us  therefore  do  what  we  can  to  Come  to 
 Chrift  who  cannot  Lie,  that  we  may  Obtain  the 
 ^Wth.vm.Promife,  and  the  §  New  Covenant  which  the  Lord 
 10.  hath  Renewed  by  his  Crofs.  and  Death,  having 
 Broken  thro''  the  Gates  of  Hell  and  Sin,  and 
 Brought  out  the  Faithful  Souls,  and  Given  them 
 the  Comforter  within,  and  Brought  them  back 
 into  his  own  Kingdom. 
 
 Therefore  let  us  alio  Reign  together  with  Him 
 in  Jerufalem,  his  own  City,  in  the  Church  in 
 Heaven,  in  the  Quire  of  the  Holy  Angels.     But 
 
 *  The  Manufcript  inftead  of  l^ctKo^o^yTs^,  as  it  is  in  the 
 Printed  Copies,  reads  e7roiKo$op.£v^. 
 
 t  The  Manufcript  here  adds  cci/t^j  which  is  wanting  in 
 all  the  Printed  Copies. 
 
 the 
 
o/Macarius  the  Egyptian.       41  y 
 
 the  Brethren  that  have  a  long  time  been  Exercised 
 and  7n<?*/,  thefe  mav  Succour  and  Sympathize  with 
 the  Unexperienced.  For  ibme  having  Secured  them- 
 felves,  and  been  greatly  I nfluene'd  by  Grace,  have 
 found  their  Members  To  Sanctified,  that  they  have 
 reckon'd  Concupifcence  cou'd  »*wr  light  where 
 Chrifiianity  was,  but  have  Poffefs'd  a  St^r  and  a 
 G&df/te  Mind.  And  the  Inward  Man  is  in  other 
 refpefts  Taken  up  with  Divine  and  Heavenly  things, 
 fo  as  to  /£/#£  abfolutely  fuch  a  one  hath  already 
 b'd  the  Heights  of  Perfection.  And  as  he  was 
 reckoning  Himfclf  to  havr  ArrivVl  at  the  Calm 
 Haven,  the  Tempeftuous  Waves  have  Rifen  upon 
 Him,  that  Now  ago  in  He  is  in  the  mid  ft  of  the 
 Deep,  and  is  Carried  out  where  the  Sea\  and  Hea- 
 ve z,  and  Death  are  Ready  for  him.  Thus  hath 
 Sin,  having  gain'd  Admiilion,  hlVrought  all  man-  »>  Rom.vii, 
 ner  of  Evil  Concupifcence.  But  fuch  Perfons  as  8. 
 thefe  again  who  have  been  Favoured  with  fome 
 degree  of  Grace,  and,  as  I  may  fo  fay,  have  Re- 
 ceiv'd  fome  fmali  Sprinkling  from  the  Full  Depth 
 of  the  Sea ,  find  this  very  thing ,  every  Hour, 
 and  every  Day  fo  wonderful  a  Working,  that  he 
 that  is  under  the  Influence  of  it,  is  by  reafon  of 
 the  Unexpected,  Strange,  and  Divine  Operation 
 Aftonifh'd  and  llruck  with  Amazement  to  think 
 how  he  was  Impos'd  upon.  For  the  future  Grace 
 Enlightens  him,  Conducts,  and  Calms  him,  and 
 makes  him  Good,  being  in  all  refpc£ts  Divine 
 and  Heavenly.  So  that  in  companion  of  him, 
 Kings  and  Potentates,  Men  of  Wifdom  and  Digni- 
 ty are  Etteem'd  as  moft  Inconfiderable  and  Defpi- 
 cable:  But  after  a  little  Space  and  Hour  things 
 are  Changed  >  fo  that  of  a  truth  fuch  an  one  thinks 
 himfelf  more  a  Sinner  than  All  Mankind  befides. 
 And  again,  another  Hour  mall  he  Behold  himfelf 
 as  a  King  of  the  Fir  ft  Magnitude,  above  the  Com- 
 mon Rank,  or  elfe  a  Powerful  Friend  of  the  Kings. 
 
 Again 
 
416  tte  Spiritual  Ho  mil  ies 
 
 Again  another  Hour  mall  he  look  upon  himfelf 
 as  Weak  and  Poor. 
 
 Afterwards  the  Mind  falls  into  a  Diftrefs  of 
 Thought,  Why  it  jhould  be  one  while  thus,  and 
 another  while  Otherwife  ?  Why,  even  becaufe  Sa~ 
 tan,  the  Sworn  Foe  to  Good,  Suggefls  wicked 
 things  to  them  that  follow  after  Vertue,  and 
 Struggles  all  he  can  to  Overcome  them.  For 
 this  is  his  Employment. 
 
 But  don't  you  ever  be  Subject  to  him,  but  Work 
 
 the  Righteoufnefs  which  is  Accomplim'd  in  the 
 
 Inner  Man,  wherein  is  Plac'd  the  "throne  of  Chrift. 
 
 together  with  his  Unpolluted  Sanbluary,  that  the 
 
 '  Gal.  vi.   TelHmony  of  thy  Confcience  may  *  Glory  in  the 
 
 *4"      Crofs  of  Chrift,  who  hath  Purgd  thy  Confcience 
 
 from  Dead  Works,  that  thou  may'fl  Worjloip  God 
 
 in  Spirit,  that  thou  Know  what  thou  Worfhipeft, 
 
 ft John  iv.  according  to  him  that  faid,  We  k  Know  what  we 
 
 lz'      Worjhip.     Be  RuPd  by  God  who  Conducts  thee. 
 
 'ijohni.j.  Let  thy  Soul  have  l  Pellowfhip  with  *  Chrift,  as 
 
 the  Bride  hath  with  the  Bridegroom.     For  this  is 
 
 Ephef.  v.  a  Great  My  fiery,  faith  the  Apoftle,  But  I  fpeak 
 
 32*      concerning  Chrift  and  the  Immaculate  Soul.     To 
 
 t  whom  be  Glory  for  ever !  Amen. 
 
 *  The  Manufcript  for  $-£$,    as   it   is  in   all  the   Printed 
 Copies,  reads  %^$£* 
 
 Homily 
 
o/Macarius  the  Egyptian.      417 
 
 Homily    XXXIX. 
 
 Upon  what  account  the  Scriptures  were  Given 
 us  by  God. 
 
 S  a  King  that  has  written  Letters  to  them, 
 upon  whom   he  has  a  Mind  to  Beftow 
 Codicils  and  lpecial  Gifts^     lignifies   to 
 them  All,  Ye  mufl  make  hafie   to  Come 
 to   Me,  that   ye   may-  Receive   from    Me   Royal 
 Gifts  ,    And  if  they  will  not  Go,    and  Receive 
 them,     they  fhall   be   Nothing  the  Better  for 
 having  Read  the  Letters  -y  But  rather  are  worthy  of 
 Death  for  not  having  the  Will   to  Go,    and  Ac- 
 cept of  the  Honour  from  the  King's  own  Hand: 
 In  like  manner  alfo  hasGW  the a  King  fent  his  Z)/-*pf-  xc^ 
 vine  Writing,  as  his  h  Letter s^  fignifying  by  them,  i,mmm       ' 
 that   with  Calling   upon   God,    and    Believing bRev.\.^: 
 in  Him,  they  ihou'd  Ask  and  Receive  the  Hea- 
 venly Gift  from  the  Subftance  of  his  Godhead.  ci  Pet.  1.4 
 For  it  is  written,  c  Yhat  we  may  be  Partakers  of 
 the  Divine  Nature.     But  if  Man  will  not  Come 
 to  Him,    and  Afk,   and  Receive  :    He  will  be 
 a  Nothing  the  Better  for  having  Read  the  Scrip- d  John  ri 
 tures  -,  But  rather  will  be  in  e  Danger  of  Death,  e    4<>- 
 becaufe  he  wou'd  not  Receive  the  Gift  of  Life'  Joh8n  XI'- 
 from  the  Heavenly  King,    without  which  it  is     4 
 Impoflibie  to  Obtain  the  Life  Immortal^   which f  John  xi, 
 is  f  Christ   himfelf.     To  whom  be  Glory     2J- 
 for  ever !  Amen. 
 
 E  c  Homily 
 
4i 8  The  Spiritual  Homilies 
 
 Homily    XL, 
 
 That  All  the  Vertues>  and  All  the  Vices 
 are  fajl  Bound  to  each  other,  and  even  as 
 a  Chain,  whereof  one  Link  hangs  upon 
 another. 
 
 Oncerning  Outward  Exercife,  and 
 what  Sort  of  Undertaking  is  Greater 
 and  before  other,  Know  ye  this, 
 Beloved,  that  All  the  Vermes  are 
 Link'd  together.  For,  as  it  were  a 
 Spiritual  Chain,  one  Link  is  Hung  upon  ano- 
 ther :  Prayer  upon  Charity ;  Charity  upon  Joy  -> 
 Joy  upon  Meeknefs  -•>  Meeknefs  upon  Humility, 
 Humility  upon  Miniftration>  Miniftration  upon 
 Hope ,  Hope  upon  Faith  3  Faith  upon  Hearing  5 
 Hearing  upon  Simplicity.  Juft  as  even  on  the 
 contrary  Side  the  Vices  are  Faftned  with  Links 
 one  upon  another:  Hatred  upon  Anger -y  Anger 
 .upon  Pride  y  Pride  upon  Vain-Glory  y  Vain- 
 Glory  upon  Infidelity  y  Infidelity  upon  Hardnefs  of 
 Heart  y  Hardnefs  of  Heart  upon  Negligence  5 
 Negligence  upon  Sloth  y  Sloth  upon  Liftlefnefs  5 
 Liftlefnefs  upon  Impatience  y  Impatience  upon 
 Love  of  Pica  fur e  y  And  all  the  other  Members  of 
 Sin  are  Hung  upon  each  other.  Thus  alfo 
 exactly  on  the  Good  Side  are  the  Vertues  mu- 
 tually Hung  upon  and  Faftned  to  each  other. 
 
 But  the  Head  of  every  Good  Purpofe,  and 
 the  very  Crown  of  all  Good  Regulations,  is  to 
 Per  fever  e  in  Prayer^  by  Means  of  which  we 
 may  alfo  daily  Obtain  the  other  Vertues,  if 
 A  flung  them  of  God.  For  hence  does  there 
 Commence  in  them  that  are  thought  worthy, 
 
 the 
 
of  "Mac akivs  the  Egyptian.      419 
 
 the  Communion  of  the  Holinefs  of  God  and  of  his 
 Spiritual  Energy,  and  a  Contaft  of  the  Difpofi- 
 tion  of  the  Mind  *  towards  the  Lord,  in  Love 
 furpaffing  utterance.  For  he  that  daily  Forces 
 himfelf  to  Per  fever  e  in  Prayer,  to  Divine  Love, 
 and  a  Burning  Defire :  He  is  Inflamed  with  a  Spi- 
 ritual Love  for  God,  and  he  Receives  the  Grace 
 of  the  Sanctifying  Perfection  of  the  Spirit. 
 
 Quert.  Since  fome  Sell  indeed  their  Goods,  and 
 fet  their  Servants  Free,  and  Obferve  the  Com- 
 mandments -y  but  feek  not  to  Receive  the  Spirit  in 
 this  World  :  Do  not  they  that  Live  thus,  Go  into 
 the  Kingdom  of  Heaven  ? 
 
 Anjw..  This  Matter  is  Nice.  For  fome  Af- 
 firm that  there  is  but  One  Kingdom,  and  but 
 One  Hell.  But  we  Aver  a  Plurality  of  Degrees, 
 and  of  Differences  and  Meafures,  both  in  the 
 fame  Kingdom,  and  in  the  fame  Hell.  But  as 
 there  is  but  One  Soul  in  all  the  Members  •>  and 
 that  Exerts  itfclf  in  the  Brain  Above,  and  Be- 
 neath moves  the  Feet  herfelf :  So  does  even  the 
 Godhead  Contain  all  Creatures,  both  the  Heaven- 
 ly, and  thofe  under  the  Abyfs,  and  is  every  vuhere 
 Taken  up  with  the  Creatures  5  though  at  the 
 fame  time  it  is  Exterior  to  them  AH,  by  reafon 
 of  its  Exceeding  AllMeafure  andComprehenfion. 
 This  Godhead  therefore  has  a  particular  Regard 
 to  Mankind,  and  Difpenfes  all  Things  in  due 
 Proportion.  And  becaufe  fome  indeeci  Pray, 
 without  Knowing  what  they  wou'd .  have,  but 
 fome  again  Fafl,  and  others  continue  in  their 
 Minifiration  :  God  being  the  Righteous  Judge, 
 giveth  a  Reward  to  every  one  according  to  his 
 proportion  of  Faith.  For  what  they  do,  they 
 do   in  the  Fear  of  God.     But  thefc  are  not  All 
 
 *  The  Manufcript  omits   «$,  which  is  in  ail  tLe  Printed 
 Copies. 
 
 Ee   2  Sons, 
 
420  The  Spiritual  Homilies 
 
 Sons,  nor  Kings,  nor  Heirs.  But  in  the  World 
 here  fome  are  guilty  of  Murder  -y  others  are 
 Whoremongers ;  And  others  take  to  Rapine.  On 
 the  other  hand  again  fome  Diftribute  their  Goods 
 among  the  Poor.  The  Lord  has  an  Eye  both  up- 
 on the  one^  and  upon  the  other  >  And  to  them  ■ 
 that  do  Good,    does    he  Beftow  Reft  and  a  Re- 
 
 'Matxu.i.tyard,  For  there  are  Extraordinary  a  Meafures$ 
 and  there  are  the  Lefs.  Both  in  the  Light  and 
 Glory  there  is  a  Difference.  Nay,  and  in  Hell  it 
 felf,  and  in  Puniihment  do  there  appear  to  be 
 IVizzards  and  Robbers,  and  others  whohave^i/ZW 
 up  the  Meafure  of  their  Iniquities,  though  in 
 Matters  comparatively  Small  and  Trivial. 
 
 But  they  that  Affirm  *  that  there  is  but  One 
 Kingdom,  and  One  Hell  -,  and  that  there  are  No 
 Degrees  in  either,  fay  very  111.  For  how  many 
 of  this  World  are  there  at  prefcnt  (landing  at 
 the  Publick  Shews,  and  other  diforderly  Doings  ? 
 And  how  many  are  there  at  this  time  Praying 
 and  Fearing  God?  God  therefore  has  a  fpecial  Re- 
 gard  both  to  T'hefe,    and  to  "Them.     And  as  one 
 
 «» Mat.xxv.  that  Judges  Right,    does  He  Prepare  b  Reft  for 
 34.      the  one,  and  c  Punijhment  for  the  other. 
 
 •— v.  41.  *  But  as  Men  that  Harnefs  Horfcs,  and  Guide 
 their  Chariots,  and  Drive  againit.  each  other  (for 
 eveiy  one  docs  his  Utmofl  how  to  Throw  and 
 Overcome  his  Adverfary  :)  So  is  there  in  the 
 Heart  of  them  that  Strive  in  good  Earneft,  a 
 perfect  Theatre  of  wicked  Spirits  JVreftling  with 
 the  Soul,  both  God  and  his  Angels  Behold- 
 ing the  Struggle.  What  follows?  But  that  every 
 Hour  there  are  variety  of  Frcfli  Thoughts  ftrack 
 out  by  the  Soul,  by  Sin  alfo  in  like  manner 
 within.  For  the  Soul  hath  many  hidden 
 Thoughts  which  at  that  time  She  produces  and 
 
 *  The  Manufcript  here  inferts  «t;. 
 
 Begets. 
 
0/Macarius  the  Egyptian.       421 
 
 Begets.  Even  Sin  it  felf  hath  variety  of  Re- 
 flections and  Devices,  and  at  a  proper  Seafon 
 Hutches  frcfh  Thoughts  againft  the  Soul.  For 
 the  Mind  is  the  Charioteer,  which  puts  the 
 Chariot  of  the  Soul  together,  Holding  the  Reins 
 of  the  Thoughtss  And  here  doth  it  Run  againft 
 the  Chariot  of  Satan,  where  he  alfo  has  Fitted 
 his  againft  the  Soul. 
 
 Qiieft.  If  *  Prayer  is  Reft :  How  fay  fme}  we 
 are  not  Able  to  Pray  -y  neither  do  they  Per  fever  e  in 
 Prayer  ? 
 
 Anfw.  This  very  Reft,  where  it  Abounds, 
 gives  Bowels  of  Companion,  and  Supplies  other 
 good  Offices,  fuch  as  to  Viftt  the  Brethren,  and 
 to  Attend  the  Word.  And  this  very  Nature  is 
 willing  to  Depart,  and  to  See  the  Brethren,  and 
 to  Speak  the  IVord,  For  nothing  that  is 
 Thrown  into  the  Fire,  can  Abide  in  its  own 
 Nature :  But  there  is  a  Ncceffity,  that  it  felf 
 fhou'd  become  Fire.  Juft  as  if  you  throw  fmall 
 Stones  into  the  Fire,  the* Stone  becomes  Chalk. 
 And  if  any  one  has  a  -f  Mind  to  Go  into  the 
 Sea,  'for  the  mod  part  he  Sinks,  and  goes  into 
 the  middle  of  the  Sea,  is  Drown'd,  and  Difap- 
 pears.  But  he  that  goes  in  Step  by  Step,  is  de- 
 firous  to  come  up  again,  and  to  Swim  on,  and 
 to  get  out  into  the  Haven,  and  to  Vifit  Man- 
 kind that  are  upon  dry  Land.  So  alfo  in  the 
 Bufinefs  of  the  Spirit,  a  Man  enters  into  the 
 very   Depth   of  Grace,    and  again  he  calls  to 
 
 *  Valtheritus,  and  Ticus  both  in  the  Octavo  and   Folio  Edit. 
 
 read.-^y^jj      And  fo  does  Dr.  Pritius,    but  with  this  Advice  ±.yt[   r-. 
 
 in  the   Margin,  viz.    ivy*  kgi  debet.     His    Author    for  this  Li  "-  ^ 
 
 Emendation  is  \  Cottelerius.      But  mine  is  the  Baroccian  Ma-  v    i 
 
 c   •  .  num.  tcci. 
 
 nurcrlPt-  G>,.  T.2. 
 
 **   All  the  Printed  Copies   read  •Aiy>-,     but   the  Manu-/>.  f6c.c. 
 
 fcript  0  A/0©", 
 
 f  The  Manufcript  here  inferts  i  $«A«j. 
 
 £c    3  Mind 
 
28. 
 
 4 1 z  7$£  Spiritual  Homilies 
 
 Mind  that  there  are  \  others  befides  himfelf. 
 And  Nature  it  felf  is  willing  to  Gt>  to  one's  Bre- 
 thren^ to  Fulfil  the  Law  of  Charity ,  and  to 
 Confirm  the  Word. 
 
 QuefL  /i&q?  £##  Two  Perfons  be  in  the  Heart 
 at  once,  both  Grace  and  Sin  ? 
 
 Anftu.  As  when  Fire  is  Applied  to  the  Out- 
 fide  of  a  brazen  VefTel,  if  after  that  you  put 
 Wood  under,  Behold  it  is  on  Fire  ,  And  the 
 Infide  of  the  Vefiel  Boils,  and  is  Hot,  Fire 
 Burning  underneath  on  the  Outfide.  But  if  any 
 one  will  be  Negligent,  and  not  put  Sticks  un- 
 der, the  Fire  begins  to  Abate,  and  in  a  manner 
 to  go  out  :  So  alfo  is  Grace,  the  Heavenly 
 ,  even  without  thee.  If  hereafter  you  mall 
 Pray,  and  give  up  your  Thoughts  to  the  Love 
 of  Chrift,  See  how  you  have  put  the  Sticks  un- 
 der, and  your  Thoughts  are  become  Fire,  and 
 Ting'd  with  the  Deiire  of  God.  But  though 
 the  Spirit  withdraws,  as  being  without  thee, 
 neverthelefs  it  is  both  within  thee,  and  Mani- 
 fested without  thee  too.  But  if  any  one  will 
 be  Carelefs,  having  Applied  himfelf,  though  but 
 little,  either  to  Worldly  Matters,  or  to  Refyc- 
 ries,  Sin  Returns  again,  and  Puts  that  Soul  on 
 as  a  Garment,  and  begins  to  Afflict  the  whole 
 Man.  The  Soul  therefore  Remembers  her  for- 
 mer Reft,  and  begins  to  be  Afflicted,  and  to 
 be  Miferable  for  a  longer  Continuance. 
 
 Again  has  the  Mind  Attended  to  God ;  its  for- 
 mer Reft  hath  Begun  to  Approach  it,  and  it 
 Begins  to  Seek  after  God  with  greater  Earneft- 
 
 t  All  the  Printed  Copies  here  read  Irsti^att ,  but  the  Manu- 
 script which  I  follow  reads    r'egar.      The   Senfe  is  much  the 
 But  there   is   an   Advantage  in    the   Manufcripr,    as 
 giving  a  more  Open  and  Enlarg'd  View  of  the  Author's  Ua- 
 boundU  Charity. 
 
 nefij 
 
of  Mac arius  the  Egyptian.       423 
 
 nefs,  faying,  Lord^  I  Befeech  Thee.  By  Little 
 and  *  Little  is  Fire  added  to  it,  Enkindling  and 
 Refreshing  the  Soul:  As  an  Hook  bringeth  up 
 a  Fifh  from  the  Bottom  of  the  Sea  by  little  and 
 little.  For  unlefs  This  were  Done,  and  Man 
 were  made  to  Tafte  of  Bitterneis  and  Death  :  How 
 cou'd  he  be  Able  to  difcern  Bitter  from  Sweet, 
 and  Death  from  Life,  and  to  Give  Thanks  to 
 the  Life-giving  Father,  and  to  the  Son,  and  to 
 the  Holy  Spirit  for  ever !  Amen. 
 
 iiS 
 
 — ^— —  -— • ~"    III.       I    II   <  ■  II    <T 
 
 mm 
 
 Homily     XLI. 
 
 The  inward  Apartments  of  the  Soul  are 
 very  "Deep,  She  by  little  Increafing  to- 
 gether with  Grace  or  Sin. 
 
 H  E  Precious  VefFel  of  the  Soul  is  of  a 
 great  Depth :    As  the  Wife  Man  fays, 
 
 He  Seeketh  out  the  Deep,  and  the  Heart.  Ecclus. 
 
 For  when  Man  was  turn'd  off  from  thexlil-  l8< 
 Commandment,  and  had  Fali'n  under  the  Sen- 
 tence of  Wrath,  Sin  took  him  into  her  Hands, 
 and  She  as  a  Great  Deep  of  Bitterneis,  Subtil 
 and  Profound  in  its  Penetration,  having  once 
 Entred  in,  Seiz'd  the  Failures  of  the  Soul,  even 
 to  the  Deepen:  of  her  Receptacles. 
 
 *  The    Manufcript    both  here  and  Below  repeats  ^t^lv, 
 whereas  in  the  Printed  Copies  it  is  but  once. 
 
 Ee  4  Let 
 
424  The  Spiritual  Homilies 
 
 Let  f  us  Refemble  the  Soul,  and  Sin  that  was 
 mix'd  with  it  after  fome  litch  manner  as  this, 
 vfc.  As  if  we  fhou'd  fuppofe  a  Tree  of  the 
 largeft  Size,  that  has  many  Branches,  and  has 
 its  Roots  in  the  deepeil:  Parts  of  the  Earth  : 
 Thus  Sin  having  made  its  Approaches,  and 
 Sciz'd  the  Paftures  of  the  Deepen:  Receptacles  of 
 the  Soul,  hath  grown  into  Familiarity  and  Pre- 
 pofTeflion,  Growing  up  with  every  one  from  his 
 InEmcy,  aud  #  Converting  together,  and  Teach- 
 ing him  All  that  is  Bad. 
 
 When  therefore  the  Energy  of  Divine  Grace 
 Luk.i.3j-.f!iall  Overfhadow  the  Soul  in  proportion  to  eve- 
 ry Man's  Faith,  and  he  Receive  Succours  from 
 Above:  Verily  that  Overfhadowing  is  but  in 
 Part.  Don't  you  therefore  think  a  Man  is  En- 
 lightned  in  his  whole  Soul.  There  is  Hill  a  ve- 
 ry Large  Paflure  of  Wickcdnefs  within  3  And  a 
 IVTan  has  need  of  much  Labour  and  Pains  to  Aft 
 in  concert  with  the  Grace  Beftow'd  upon  him. 
 For  for  this  very  reafon  hath  the  Divine  Grace  Be- 
 gun but  in  Part  to  Come  into  the  Soul,  when 
 yet  it  is  Able  in  a  Minute  of  an  Hour  to  Cleanfe 
 and  (Perfect  him.  But  it  is  Done  with  this 
 view,  that  fhe  may  put  Man's  Intention  to  the 
 Trial,  whether  he  Preferves  an  entire  Love  for 
 God  :  Not  AfTociating  with  the  wicked  one,  in 
 any  one  Inftance,  but  Devoting  himfelf  entirely 
 to  Grace.  And  thus  the  Soul  being  Approv'd 
 after  Repeated  Times  and  Seafons  of  Trial,  and 
 neither  Grieving  nor  Injuring  Grace  in  any  pne 
 particular,  is  foon  Succour'd.  And  Grace  it 
 ielf  finds  Patturc   in  the  SdliI,   and  takes  Root, 
 
 f  The   Manufcript  reads   Trot^Hy.dra^f. 
 *  The    Printed    Copies    read  <rv  u  ctrpepoify't) ,    all  but  the 
 l'aris    of  the  Firfl;  Edition  j  But  that  and  the  Manufcript  read 
 
 as 
 
0/Macarius  the  Egyptian.       42^ 
 
 as  Low  as  her  greateft  Depths  and  Kxafonings : 
 She  being  found  after  many  Trials  to  be  Ac- 
 cepted, and  to  Harmonize  with  Grace  •,  till 
 fuch  time  as  the  whole  entire  Soul  mail  be 
 Swallow'd  up  of  the  Heavenly  Grace,  which 
 for  the  future  Reigns  in  the  Veflel   it  felf. 
 
 But  if  any  one  is  not  greatly  Humble,  thisPer- 
 fon  is  Deliver'd  up  to  Satan,  and  Stript  of  that 
 Divine  Grace  which  was  come  to  him,  and  is 
 Tempted  with  variety  of  Afflictions.  And  then  is 
 his  own  Opinion  made  Manifeft,  that  he  is 
 Naked  and  Wretched.  He  therefore  that  is 
 Rich  in  the  Grace  of  God,  ought  to  Keep  in 
 much-  Lowlinefs  of  Mind,  and  Contrition  of 
 Heart,  and  to  Efteem  himfelf  as  Poor,  and 
 having  Nothing.  What  he  has,  is  not  his  own  ; 
 It  was  both  Another  that  a  Gave  it  him,  and1  Job  i.  21", 
 when  he  will,   He  taketh  it  again. 
 
 He  that  thus  Humbleth  himfelf  before  God, 
 and  Men,  is  Able  to  Preferve  the  Grace  Com- 
 mitted to  him,  as  the  #  Lord  faith,  He  that  hum- 
 bleth himfelf,  Jhall  be  Exalted.  Though  he  be 
 even  the  Elect  of  God,  yet  in  himfelf  let  him 
 be  as  one  Reprobated  -y  And  though  Faithful, 
 think  himfelf  as  Unworthy.  For  fuch  Souls  as 
 thefe  are  well-pleafing  to  God,  and  Quickned  in 
 Chrift.  To  whom  be  Glory  and  Dominion  for 
 ever  !  Amen. 
 
 f  The  Manufcript  here  inferts  0  kz. 
 
 Homily 
 
q.z6        The    Spiritual  Homilies 
 
 Homily    XLIL 
 
 They  are  not  the  things  External,  but  In- 
 ternal, which  Advance,  or  'Prejudice 
 the  Man,  as  the  Spirit  of  Grace  for  In- 
 fiance,  or  the  Spirit  of  JVickednefs. 
 
 Zech.  ii 
 
 S  a  Great  City,  which  we  may  fup- 
 pofe  to  be  Forfaken,  its  Walls  being 
 Tumbled  down,  and  to  be  Taken 
 by  the  Enemy,  its  Magnitude  is  of 
 no  Service  to  it.  Care  muft  be  taken 
 therefore  that  in  *  proportion  to  its  Bignefs,  it 
 have  Walls  that  are  Firm,  that  the  Enemy  may 
 find  no  Entrance.  So  verily  even  Souls  that  are 
 Adorn'd  with  Knowledge  and  Understanding, 
 and  mod  Acute  Apprehenflon,  are  as  Great  Ci- 
 ties. But  Enquiry  fhou'd  be  made  whether  they 
 .  are  a  Fenc'd  with  the  Power  of  the  Spirit,  left 
 the  Enemy  fhou'd  at  any  time  get  in,  and  lay  them 
 Wade.  For  the  wife  Men  of  the  World, 
 tAriftotle^  Plato^  f  Ifocrates^  being  Great  Profi- 
 cients in  Knowledge,  were  as  the  Great  Cities: 
 But  yet  they  were  made  Defolate  by  their  Ene- 
 mies, becaufe  the  Spirit  of  God  was  not  in 
 them. 
 
 But  as  many  of  the  Unlearned  as  are  Partakers 
 of  Grace,  are  as  little  Cities  that  are  Skreen'd 
 by  the  Power  of  the  Crofs.     But  they  Fall  from 
 
 *  Fdtfonius  and  Picus  in  Both  Editions  read  ^  to  piyefos. 
 But  Dr.  Vr'itius  in  the  Margin  adds  alii  y.xtx,  The  Emenda- 
 fMonum.tion  he  had  from  \  Cottelerius  ;  Cottelerius  made  it  from  the 
 Ecci.  Grae.  French  King's  Manufcript^  And  to  this  agrees  the  Bodleian 
 T.2.  p.  Manufcript,  which  I  follow. 
 5-89.  B.  f  The  Manufcript  reads   Itox^t^, 
 
 Grace 
 
of  Macarius  the  Egyptian.      427 
 
 Grace  upon  two  accounts,  and  arc  Undone :  Ei- 
 ther they  do  not  bear  the  inflictions  brought 
 upon  them  5  Or  becaufe  they  have  Continued 
 their  \  Relifh  for  the  Vleufurcs  of  Sin.  For 
 Paflcngers  can  never  Gj  thro-  without  Tempta- 
 tions". 
 
 But  as  in  Childbearing  r  and  a  Queen 
 
 Endure  the  fame  Pangs  3  In  like  manner  alio  the 
 Ground  of  the  Rich  -:,nd  the  Poor,  unlets  they 
 have  been  *  'd,  as  they  ought  to  be,  can 
 
 never  Produce  Fruits  of  any  Value:  So  in  the 
 Culture  of  the  Soul,  nei  nor 
 
 the  Rich  Reign  h  in  Grace/  unlets  tlu  •   L:    -       %b  iCcr.iV, 
 and  Afflictions,  and  frequent  Labours.     Foi  the      8. 
 Life  of  Chriftians  ought  to  be  of  this  kind. 
 
 For  as  Honey  being  Sweet,  admits  of  Nothing 
 that  is  Bitter  or  Poiibnous  to  mix  with  it  :  So 
 are  They  Kind  to  All  that  come  to  them,  whe- 
 ther Good  or  Bad,   as   the  Lord  faith,  c  Be  ye^Matth.v. 
 Kinds  as  your  Father,  which  is  in  Heaven,     For     45-. 
 that  which  Hurtcth  and  Dcfileth  the  Man  is  from 
 within.  For  out  of  the  Heart  proceed  Evil  Thoughts, 
 as  the  Lord  lakh,  d  That  the  things  that  Pollute6— -xv.u. 
 the  Man,  are  within  him. 
 
 There  is  therefore  within  in  the  Soul,  Creep- 
 ing and  Marching  about,  a  Spirit  of  IVickednefs, 
 Rational,  and  Impulfive,  which  is  the  Veil  of 
 Darknefs,  the  Old  Man,  which  it  Behoves  them 
 
 f  Talthcriiusy  and  both  the  Editions  of  Plcus,  read  cvnivv- 
 3«<r*4  \s&if*Hix$.  But  Dr.  Prrtius  advifes,  that  others  read 
 c*«  »»3<m«  iW/^va*.-  Meaning  by  others,  Cotteleruts  from 
 the  French  King's  Manufcripts  (See\Monum.  Ecclefa  Grscs. 
 T.  2.  p.  60 j-.)  The  Baroccian  Manufcript  reads  x-riuavw.  j  and 
 fo  docs  Dr.  Fritius  in  his  Text  contrary  to  all  the  Printed  Co- 
 pies I  have  feen. 
 
 *  The  Manufcript  inferts  here  hyccriccy,  whicli  was  want- 
 ing in  the  Printed  Copies. 
 
 that 
 
428  The  Spiritual  Homilies 
 
 that  Fly  to  God  to  Put  off,  and  to  Put  on,  in 
 the  room  of  that,  the  Heavenly  and  the  New 
 Man,  which  is  Chrift.  Not  one  of  the  things 
 therefore  that  are  without  can  Hurt  a  Man,  un- 
 lefs  it  be  that  Living,  Active  Spirit  of  Dark- 
 nefs  that  dwelleth  in  the  Heart.  So  that  Every 
 one  ought  to  Experience  this  Struggle  in  his 
 Thoughts,  that  Chrift  may  Shine  out  in  his  Heart. 
 To  whom  be  Glory  for  Ever !  Amen. 
 
 Homily      XLIII. 
 
 Concerning  theTrogrefs  of  a  Chrift ian Man, 
 the  Full  Tower  of  which  depends  upoyi 
 the  Hearty  as  it  is  here  cDefcrib'd  with 
 no  fmall  Variety. 
 
 S  many  Lights  and  Burning  La?nps  are 
 Kindled  by  the  Fire,  but  all  the  Lamps 
 and  Lights  are  Lighted  up  from  one 
 Nature,  and  Shine:  Thus  Chrift ians 
 alfo  are  Lighted  up  from  One  Nature,  and  Shine, 
 from  the  Divine  Fire  the  Son  of  God  -y  and  have 
 th cfe  Lamps  Flaming  in  their  Hearts  and  Shine 
 before  Him  while  on  Earth,  even  as  He  him- 
 apffXiv.7.felf.  For,  faith  He,  a  Therefore  hath  God,  even 
 thy  God,  Anointed  thee  with  the  Oil  of  Gladncfs. 
 For  this  reafon  was  He  call'd  Christ,  that  we 
 being  our  felves  Anointed  with  the  fame  Oil  which 
 himfelf  was  Anointed  with,  might  become  Chrift' *s 
 i  alfo : 
 
a/Macarius  ^Egyptian.       419 
 
 alfo :  Of  *  One  Subftancc,  as  I  may  Co  fry,  and 
 o£>  One   Body.     Again   he    lays,  h  Both  he  thatbHcb.ii. 
 Sanclifieth,  and  they  that  are  Sanclified  are  All     "• 
 of  Ope. 
 
 Chriftians  therefore  bear  in  fome  meafure  a 
 Refemblancc  to  thefe  Lights  that  have  the  Oil  in 
 themfelves,  that  is,  the  Fruits  of  Right eoufnefs. 
 But  if  They  \  are  not  *  Lighted  up  from  the 
 Light  c  of  the  Godhead  in  themfelves,  they  are  cRev.iv. 
 Nothing.  The  Lord  was  a  Burning  Light  thro'  f* 
 the  Spirit,  of  the  Godhead  Abiding  Subftantially 
 in  Him,  and  Inflaming  his  Heart  according  to 
 his  Humane  part. 
 
 For  as  a  Rotten  Bag  that  is  FilVd  with  Pearls : 
 So  are  Chriftians  alfo,  who  Outwardly  ought  to 
 be  Lowly  and  Dcfpicable  in  Circum fiances,  have 
 in  the  inward  man  within  d  the  Pearl  of  great* Mat. xiif 
 Price.    But  others  are  like  to  e  JVhited  Sepulchres,      46. 
 without  indeed  they  are  Painted,   and  Beautiful:'  — xx»i- 
 But  within  are  they  Full  of  Bead  Mens  Bones,      27# 
 and  much  111  Savour,  and  Unclean  Spirits.  They 
 are  Dead  before  God,  and  Cloath'd  with  all  man- 
 ner of  Shame,  and  Filth,  and  the  Darknefs  of 
 the  Enemy. 
 
 The  Apoftle  faith,  that  the  Child,  fo  long'  as 
 he  is  Little,  is  under  the  f  Tutelage  and  Government  rGal.  fv.  i, 
 of  wicked  Spirits,  which  Spirits  arc  by  no  means2-  com- 
 willing  that  the  Child  iliou'd  grow  $  left  when  Par>d  with 
 it  becomes  a  perfect  man,  it  begin  to  Enquire    °*  u  *4* 
 into  the  Affairs  of  his  Family,    and  Aflat  his 
 
 *  The  Printed  Copies  read  mrh :  but  the  Manufcri'pt 
 P.10L'. 
 
 f  Talthenius,  Dr.  Tritius,  and  the  Folio  read  here  Av'^v^, 
 as  well  as  the  Manufcript.  But  the  Octavo  Edition  of  Tichs 
 leaves  it  out. 
 
 *  All  the  Printed  Copies  read  eiptBri ,  but  the  Manufcript 
 
 own 
 
430  The  Spiritual  Homilies 
 
 own  Authority.     The  Chriftian  ought  at    all 
 times  to  be  mindful  of  God.     For  it  is  written, 
 
 BDeut.  vi.g  Thou  jhalt  Love  the  Lord  thy  God  with   all  thy 
 
 fm    ..  Heart  ->    that  he  may  Love  the  Lord,   not  only 
 
 a"'xxll'when  he  goes  into  his  Oratory,  but  even  when 
 
 hDcut.  vi.  Walking,  and  in  Company,  and  when  h  Eating  he 
 
 7.       may  Retain  the  Memory  of  God,    and  the  Love 
 
 of  Him,  and  even  a  Natural  *  Affeclion  £oi'H.im. 
 
 Matth.  vi.For,  faith  he,  where  your  Mind  is,  there  alfo  is 
 21  -  your  Treafure.  For  to  what  thing  foever  the 
 Heart  of  any  one  is  Link'd  Fart,  and  his  Defire 
 draws  him  to  it,  'that  is  his  God.  If  the  Heart 
 at  all  times  Defireth  God,  He  is  the  Lord  of  the 
 Heart.  But  ^#  if  any  one  that  has  Renounc'd  All, 
 and  is  Stript  of  his  Poffeffions,  is  Deltitute  even 
 of  a  City,  and  gives  in  to  Fairing  >  If  this  Per- 
 lon  is  Wedded  to  himfelf,  or  to  Worldly  things, 
 or  to  his  Houfe,  or  the  -f  Love  of  his  Parents  : 
 wherefoever  his  Heart  is  Chain'd,  and  his  Mind 
 is  Captivated  by  it  3  T'hat  is  his  God.  And  he  is 
 found  to  have  come  out  of  the  World  indeed  thrtf 
 the  Broad  Gate,  but  thro*  a  Wicket  to  have  Gone 
 in  again,  and  Plung'd  into  it. 
 
 As  the  Sticks  which  are  Thrown  into  the  Fire 
 'cannot  withftand  the  Force  of  the  Fire,  but  im- 
 mediately are  Burnt :  Thus  alfo  the  Devils,  when 
 willing  to  War  upon  the  Man  whom  God  has 
 thought  Worthy  of  the  Spirit,  are  *  Burnt  and 
 Confum'd  by  the  Divine  Power  of  the  Fire,  pro- 
 
 *  The  Word  V«£y*  properly  Signifies  that  Generality  of 
 Affection,  which  a  Parent  has  for  his  Child.  And  how  it  is 
 Applied  here  to'  God  and  Chrift,  may  foon  appear  by  confi- 
 dering  well  that  Aflertion  of  Chrifr,  Matth.  xii.  j-o. 
 
 **  The  Printed  Copies  read  here   0  $s  "i^iiT^oit^oq.  But  the 
 Manufcript  «  &        ■  ■   ■ 
 f  Gr.  (pikr^v. 
 
 *  Compare  this  with  p.  375-.    Horn.  xxx.   Note*. 
 
 i  vided 
 
a/Macarius  the  Egyptian.       431" 
 
 vided  only  that  the  Man  at  all  times  Cleave  fa  ft 
 unto  the  Lord,  and  place  his  Confidence  and  Hope 
 upon  Him.     And  tho'  the  Devils  arc  Strong  as 
 the  Strong  Mountains,  they  are  Burnt  by  Prayer, 
 as  Wax  k  by  Fire.     But  in  the  mean  time  Great  "Compare 
 is  the  Struggle  and  Fight  that  lies  upon  the  Soul  Pf.lxviii. 
 againiL  them.     There  arc  the  \  Rivers  of  Dra-      2- 
 gons,    and  the  Mouths  m  of  Lions.     The  Fire T^f^'f- 
 Burnetii  in  the  Soul.  1V* 
 
 As  a  Man  that  is  a  complete  Worker  of  Mif-  m  ?£.  ixil 
 thief  1  Inebriated with  the  Spirit  of  Error,  whe-      2I- 
 ther  it  be  Murder  or  Adultery  he  is  given  to,  He 
 is  Infatiable  after  Mi/chief:  Thus  alfo  Chriftians 
 that  have  been  Baptized  into  the  Holy  Spirit,  have 
 not  the  leaft  Experience  of  what  is  Evil.     But 
 they  that  have  Grace,  and  have  yet  a  Mixture 
 of  Sin,  Thefe  are  under  n  Fears,  and  Travel  thro' n  VCM.f. 
 °  Frightful  *  Places.  °P£xU- 
 
 For   as  Merchants,   tho'  they  have   found   a 
 Wind  for  their  Turn,  and  a  Smooth  Sea,  but 
 are  not  yet  come  into  Haven,  are  Ever  in  Fear, 
 left  on  a  Sudden  there  fhou'd  a  contrary  Wind 
 be  Rais'd,  the  Sea  grow  Tempeftuous,  and  the 
 VelTel  be  in  Danger :  Thus  alfo  Chriftians,  tho' 
 they  have  in  themfelves  the  Favourable  p  Wind  pjoh.iii.S.' 
 of  the  Spirit  Blowing  3  yet  are  they  in  a  Con- q  Ephef iv. 
 cern,  left  at  any  time  the  Wind  <i  of  the  Adverfe     I4* 
 Power  fhou'd  Rife  upon  them,  and  Stir  up  a 
 Difjrder  and  a  Tempeft  in  their  Souls. 
 
 There  is  need  therefore  of  Great  Induftry,  that 
 we  may,  come  to  the  Haven  of  Reft,  to  the  Per- 
 /eWorld,  to  Eternal  Life  andPleafure,  to  the 
 City  of  the  r  Saints,  to  the  Heavenly  J erufalem,  to'Heb.xii. 
 the  Church  of  the  Firft-Bcrn.     But  unlefs  a  Man  Z1>  23- 
 get  beyond  thofe  Degrees,  he  is  under  a  great 
 
 *  The  Manufcript  reads  <pofo%Sii  vo*vt. 
 
 deal 
 
43 £  The  Spiritual  Homilies 
 
 deal  of  Fear,  left,  in  the  midft  of  all,  the  Evil 
 Power  ihou'd  work  fome  kind  of  Fall. 
 
 But  as  a  Woman  that  has  Conceiv'd,  carries 
 her  Babe  within  in  the  Dark,  as  I  may  fo  fay, 
 and  in  a  Covert  Place.     But  if  it  happens  after 
 that  the  Child  fhall   come  out  at  the  proper 
 time  ,  It  fees  a  new  Creation,  which  before  it 
 never  faw,  of  Heaven  and  Earth,  and  the  Sun. 
 And  immediately  the  Friends  and  the  Relations 
 Receive   it  with  a  ch earful   Countenance  into 
 their  Arms.     But  if  it  happens,  thro'  any  Dis- 
 order, that  the  Child  is  Torn  within,  there  is 
 then  a  Necemty,  that  the  Men  of  Axt  appoint- 
 ed for  this  purpofe  fhou'd  ufe  an  Inciiion  Knife. 
 And  the  Confequence  of  that  is  found  to  be  that 
 the  Child  pafTes  from  Death  to  Death,  and  from 
 Darknefs  to  Darknefs.     Take  it  thus  alfo  in  the 
 Bufinefs   of  the  Spirit.     As  many  as  have  re- 
 ceiv'd  the  Seed  of   the  Divine  Nature,  Thefe 
 have  it  after  an  Invifible  manner,  by  reafon  of 
 its  Inmate  Sin,  and  Hide  it  in  Dark  and  *  Gloomy 
 Places.  If  therefore  they  fhall  Secure  themfelves, 
 and  -j-  Preferve  the  Seed,  thefe  at  the  proper  time 
 are  vifibly  4-  Regenerated,  and  afterwards  at  the 
 'Diffolution  of  the  Body,  the  Angels  and  all  the 
 Quires  Above  Receive  them  with  chearful  Coun- 
 tenances.    But  if  he  that  hath  Taken  the  Armour 
 of  Chrift  upon  him  in  order  to  Fight  manfully, 
 fhall  be  Remifs,  fuch  a  one  is  immediately  De- 
 
 *  Both  the  Printed  Copies,  and  the  Manufcript  in  the  run- 
 ning Text,  read  (po^s^fi-,,   but  the  Margin  of  the  Manufcript 
 
 f  Paltbenius,  Dr  Pritius,  and  the  Folio  read  here  tv^tuq-i. 
 But  the  Paris  O&avo,  and  the  Manufcript  t^c-wo-/, 
 
 -I-  All  the  Printed  Copies  read  d.xfyw/Tss,  but  the  Mjl 
 nufcript  siva^jvmj, 
 
 liver'd 
 
a/Macarius  the  Egyptian.       433 
 
 livcr'd  up  to  his  Enemies,   and  when  his  Body 
 comes  to  be  DifTolv'd,  he  partes  from  the  Dark-  • 
 nefs  that  at  preient  furrounds  him  into  another 
 more  Troublefome   fort  of  Darkneis,   and  into 
 Deftruciion. 
 
 But  as  a  Garden  fuppofe  that  is  fet  with 
 Fruit  Trees,  and  other  Sweet-fmelling  Plants, 
 and  fhou'd  #J*  All  be  well  laid  out  and  Con- 
 trivM  with  Beauty,  and  fliou'd  have  withal  a 
 little  Wall  for  an  Hedge,  to  Keep  it ;  But  if 
 it  lhou'd  fo  fall  out  that  there  fhou'd  a  Rapid  Ri- 
 ver Run  thro'  it,  tho'  it  be  but  a  little  Water 
 that  wafhes  the  Wall  in  Its  Paflage,  it  #  both 
 Spoils  the  Foundation,  Takes  its  own  Courfe, 
 and  by  little  and  +  f  little  DifTolves  the  Foundation* 
 And  having  once  gain'd  Entrance,  it  Breaks  thro' 
 and  Roots  up  all  that  was  Planted,  and  Disfigures 
 the  whole  Defign,  and  makes  it  Unfruitful.  Even 
 thus  is  the  Heart  of  Man  >  It  has  good  thoughts : 
 But  there  are  even  Rivers  of  Corruption  ever  Ap-  *  pf.  xviii. 
 proaching  to  the  Heart,  with  intent  to  Caft  it  4* 
 down,  and  to  Force  it  to  its  own  Side.  The 
 Confequence  is,  that  if  the  Mind  be  but  a  little 
 Given  to  Levity,  and  give  ~j~  way  to  Unclean 
 thoughts:  Lo,  the  Spirits  of  Error  have  taken 
 Pafture,  and  Entred  in,  and  Overturn'd  all  the 
 Beauties  that  were  there,  and  *  Effac'd  its  good 
 thoughts,  and  Laid  the  Soul  Waite. 
 
 As  the  Eye  is  Little  beyond  all  the  Members, 
 and  the  Pupil  of  that  Eye,  which  is  Little,  is 
 
 **  Whether  we  read  «Aa>;   with   the   Printed  Copies,  or 
 with  the  Manufcript  i'Aos,  the  Senfe  is  the  fame. 
 
 *  The  Manufcript  here  inferts  *£, 
 
 ft  The  Manufcript  here  reads  (juk^  ptxojM. 
 
 f  All  the  Printed   Copies  read   i'fri ,   but  the  Manufcript 
 
 *  The  Manufcript  here  inferts  xj. 
 
 F  f  a  Great 
 
434  The  Spiritual  Homilies 
 
 a  Great  Veflel ,  for  it  fees  under  one  the  Heaven, 
 the  Stars,  the  Sun,  the  Moon,  Cities,  and  o- 
 ther  Creatures  :  In  like  manner  alio  the  very  • 
 things  which  are  Seen  under  one,  are  Form'd 
 and  Imaged  in  that  Little  Pupil  of  the  Eye.  Thus 
 alfo  is  the  Mind  in  the  Heart,  and  the  Heart  it 
 felf  a  little  k;nd  of  VeiTel.  And  There  are  Dra- 
 gons ^  and  There  are  Lions,  the  Poifonous  Beafts, 
 and  All  the  Treafures  of  JVickednefs  \  And  there 
 Mfai.xl.4.  are  Rugged  and  b  Cragged  Ways;  There  are  Pre- 
 cipices. In  like  manner  again  There  is  God,  There 
 alio  are  the  Angels,  There  is  the  Life  and '  the 
 Kingdom,  There  is  the  Light  and  the  Apofiles, 
 cLuk.xix. (There  f  are  c  the  Heavenly  Cities;)  There  are 
 J7-      the  Treafures  of  Grace  >  There  are  All  things. 
 
 For  as  a  Cloud  that  is  Spread  over  the  whole 
 d  Wifd.  World,  and  Man  fees  d  not  Man :  Thus  alfo  is 
 xvii.21.  t[ic  Darknefs  of  this  prefent  World  lying  upon 
 all  the  Creatures,  and  upon  all  Humane  Nature 
 from  the  Time  of  the  Tranfgreffion.  Where  be- 
 ing Overihadow'd  with  Darknefs  they  are  in  the 
 Night,  and  they  lead  their  Lives  in  Places  of 
 Horror  j  And  as  in  a  certain  Houfe  there  is  Plen- 
 ty of  Smoak :  So  is  there  Sin  together  with  its 
 Filthy  imaginations,  Taking  up  her  Refidence,  and 
 Creeping  into  the  very  Thoughts  of  the  Heart,  and 
 an  Endlefs  Croud  of  Devils. 
 
 But  as  in  things  that  fall  under  the  Eye,  When 
 the  Alarm  of  War  is  Sounding,  they  are  not 
 the  Wifemen,  that  go  to  it,  neither  are  the 
 Great  ones  there  5  But  being  Afraid  of  Death 
 they  Keep  away  :  Whereupon  the  Raw,  the 
 Poor,  and  the  Unlearned  are  fent  forth  3  and  it 
 
 *  The  Manufcript  inierts  here,  wh  di  voXem  eci  l-xa^ncu. 
 Which  Words- are  wanting  in  the  GreekTcxt  of  all  the  Printed 
 Copies :  tho'  the  Verfion  of  Fjcus  evidently  Suppofes  the  Words 
 to  be  in  the  Greek  Text. 
 
 hap- 
 
of  Mac akivs  the  Egyptian.      43  j 
 
 happens  that  they  work  a  Victory  over  their  Ene- 
 mies, and  Perfue  them  beyond  their  own  Terri- 
 tories y  and  they  Receive  from  the  King  the  Re- 
 wards of  their  Victory,  and  Crowns,  and  they 
 come  to  Promotions,  and  to  Dignities  -y  and  thofe 
 Great  ones  are  found  in  the  Event  to  be  Diftanc'd 
 by  thefe.  Thus  alfo  is  it  in  the  Bufinefs  of  the 
 Spirit.  It  is  the  Illiterate  that  Hearing  the  Word 
 from  the  Beginning,  with  e  Thoughts  difpos'd  c2Thefr.ii. 
 to  Love  the  Truth,  who  Do  what  that  Requires,  *•• 
 and  Receive  from  God  the  Grace  of  his  Spirit. 
 But  the  Wife,  and  fuch  as  Endeavour  after  Sub- 
 til and  Refind  Speech,  tliefe  Fly  the  War-,  nei- 
 ther do  they  make  any  Progrefe  5  and  confequently 
 are  found  to  be  Behind  thenf,  who  have  Fought 
 and  Overcome. 
 
 But  as  the  Winds  when  Blowing  Vehement- 
 ly, Shake  every  Creature  under  Heaven,  and 
 make  a  very  great  Noife :  So  does  the  Power  of 
 the  Enemy  Beat  and  Drive  the  Thoughts  about 
 and  Shakes  the  Depths  of  the  Heart  at  pleafure, 
 and  Scatters  its  Thoughts  in  its  own  Service. 
 
 As  there  are  Publicans  that  Sit  in  the  narrow 
 ways,  and  Sieze  them  that  pafs  by,  and  Shake 
 them :  Thus  alfo  do  the  Devils  narrowly  watch, 
 and  Take  hold  of  Souls,  as  they  are  going  out  of 
 the  Body  >  Unlefs  they  are  perfectly  Purified, 
 they  Suffer  them  not  to  Afcend  up  to  the  Man- 
 fions  of  Heaven,  and  to  Meet  their  Lord,  for 
 they  are  Driven  down  by  the  Devils  of  the  Air. 
 But  *  if  whilft  they  are  yet  in  the  Flefh,  they 
 mail  with  Great  Labour  and  Struggle  Obtain 
 from  the  Lord  the  Grace  which  is  from  on 
 High  :  Verily  thefe  together  with  them  that  thro* 
 a  Vertuous  Converfation  have  Attained  to  their 
 Reft,     fhall  Go  from  hence    to  the  Lord,     as 
 
 *  The  printed  Copies  read  el;  but  the  Manufcript  «. 
 
 Ffi  He 
 
43 6  The  Spiritual  Homilies 
 
 'John  xii.  He  hath  Promised,  -f  that,  f  Where  lam,  there 
 
 l6-      alfo  Jhall  my  Servant  be.     And  to  Endlefs  Ages 
 
 fhall  they  Reign   together  with  the  Father,  and 
 
 with  the  Son,  and  with  the  Holy  Spirit,  Now 
 
 and  Ever  even  to  Ages  of  Ages !  Amen. 
 
 Homily    XLIV. 
 
 What  kind  of  Change  and  Renovation  Chrift 
 worketh  in  the  Chrifiian  Man>  who  hath 
 Heatd  the  T>iforderly  jiffe£iions  and  1)  if 
 eafes  of  the  Soul. 
 
 |plll||E  that  cometh  to  God,   and  defires  to 
 'Rev.  iii.   ||Tj|    be  in  truth  the  Perfon  that a  Sitteth  with 
 Bgjglil  Chrift  upon  his  Throne,  ought  to  Come 
 to  Him  upon  this  very  View,  that  he  may 
 be  Changed,  and  pafs  off  from  *  his  former  State 
 .  and  Converfation  -y  and  to  give  Proof  of  his  be- 
 ing a  Good  and  a  New  Man,  that  carries  No- 
 thing of  the   Old  Man  about  him:    For  if  any 
 b  2  Cor.  v.  hMan,  faith  the  ApofHe,  be  in  Chrift,  he  is  a  New 
 1 7  •     Creature.     For  our  Lord  Jefus  Chrift  Came  for 
 this  very  reafon,  that  He  might  x^lter,  and  Change, 
 cPf.li.  io.and  Renew,  and  c  Create  afrejh  this  Soul  that  had 
 been  Perverted  by  Vile  Affections  thro'  the  Tranf- 
 greflion,  Tempering  it  with  his  own  Divine  Spi- 
 rit .   He  came  to  Work  a  New  Mind,  and  a  New 
 Soul,  and  New  Eyes,  New  Ears,  a  New  Spiritual 
 
 t  The  Manufcript  here  inferts  on. 
 *  The  Manufcript  here  inferts  cwi5< 
 
 Tongue, 
 
o/Macakivs  the  Egyptian.      437 
 
 Tongue,  and  to  fpeak  all  at  once,  to  make  them 
 
 that  Believe  in  Him  New  Men,  or  New  Bottles, 
 
 having  Anointed  them  with  his  own  Light,   that 
 
 He   might  Pour   into   them    the   New  Wine, 
 
 which  is  his  Spirit.     For  the  New  Wine,    faith  Matth.  ix. 
 
 he,  muft  be  Put  into  New  Bottles.  ■>• 
 
 For  as  the  Enemy,  when  he  had  Gotten  Man 
 into  his  own  Hands,  wrought  him  anew  for 
 himfelf,  having  Cloath'd  rrim  with  vile  Af- 
 fections, and  Anointed  him  with  the  Spirit  of 
 Sin>  He  Infus'd  into  him  the  Wine  of  All 
 Tranfgreflion,  and  *  Cojrupt  Doctrine  :  Thus 
 alfo  the  Lord  having  Redeemed  him  from  the 
 Enemy,  wrought  him  anew,  having  Anointed 
 him  with  his  own  Spirit,  and  Poured  the  New 
 Wine  of  Life,  the  New  Doctrine  of  the  Spirit 
 into  him.  For  He  that  Chang'd  the  Nature  of 
 the  Five  Loaves  into  the  Nature  of  a  Multitude, 
 and  to  the  Nature  of  the  Afs  void  of  Reafon, 
 Gave  a  Voice,  and  Converted  the  Harlot  to  Gha-  John  viii. 
 ftity,  and  Prepared  the  Nature  of  the  Burning  J— 
 Fire  to  Bedew  them  that  were  in  the  Furnace  -> 
 and  for  Daniel's  fake  Tam'd  the  Nature  of  the 
 Lions,  Beads  otherwife  Wild  and  Savage  :.  He 
 can  alfo  Transform  the  Soul  that  was  Wafte,  and 
 grown  Wild  by  Sin  into  his  own  Goodne/s  and 
 Clemency,  and  Peace  by  the  Holy  and  Good  Spirit 
 of  Promife. 
 
 For  as  the  Shepherd  can  Heal  a  Scabbed  Sheep, 
 and  Keep  him  from  the  Wolves  :  After  the  very 
 fame  manner  was  the  True  Shepherd,  when  He 
 came,  Alone  able  to  Heal  and  to  Convert  the 
 Sheep  that  was  f  Loft  and  Scabbed,  even  M  a  n  f  Luke  xv, 
 from  the  Scab  and  Leprofy  of  Sin.  For  the  4-  . 
 Priefts  and  Levites,   and  the  Teachers  that  were      '  Jj*1*' 
 
 *  All  the  Printed  Copies  read    x*x<V,    but  the  Manufcripr.    ' 
 
 Ff  3  Before, 
 
43 8  The  Spiritual  Homilies 
 
 Before,    were    never  able  to  Heal  the   Soul  by 
 
 8Heb.ix — their  Oblations  of  Gifts  and  Sacrifices,  s  the 
 Sprinklings  of  Blood,  when  indeed  they  were  not 
 Able  to  Heal  themfelves.     For  even  they  were 
 
 hHeb.v.2.  Compafs'd  about  with  h  Infirmity.     For  it  is  not 
 
 ?  — .x.4.  »  Poflible,  faith  he,  that  the  Blood  of  Bulls  and 
 of  Goats  fhou'd  take  away  Sin.  But  the  Lord 
 faid,  when  mewing  the  Weaknefs  of  the  Phyfl- 
 
 *  Luke  iV.  cians  of  that  time,  k  Ye  will  fur  ely  fay  unto  me  this 
 
 2 3'      Proverb,  Phyfician,  Healthy  Self.     As  if  He  had 
 
 faid,  I  am  not  as  They  who  are  not  Able  to 
 
 J  x,II-Heal  themfelves.  I  am  the  True  Phyfician,  and 
 the  Good  Shepherd,  who  lay  down  my  Life  for  the 
 Sheep,  who  can  Heal  every  Difeafe,  and  every 
 Sicknefs  of  the  Soul.  I  am  the  Lamb  without 
 Spot  that  was  once  Offer 'd,  and  am  Able  to  Heal 
 them  that  Come  unto  me.  For  the  true  Healing 
 of  the  Soul  is  from  the  Lord  only.     For  Behold, 
 
 Joh.  i.  29,  fo^  tne  Baptiil,  the  Lamb  of  God  that  taketh  a- 
 way  the  Sin  of  the  World,  namely  of  the  Soul 
 that  hath  Believed  in  Him,  and  Lov'd  him  with 
 the  whole  Heart. 
 
 The  Good  Shepherd  therefore  Healeth  the 
 Scabbed  Sheep.  But  the  Sheep  it  felf  can  never 
 Heal  the  Sheep.  And  unlefs  the  Rational  Sheep, 
 Man,  be  HeaVd,  there  is  no  Entrance  for  him 
 into  the  Congregation  of  the  Lord  in  Heaven. 
 For  thus  alfo  was  it  faid  even  in  the  Law  thro' 
 a  Shadow  and  an  Image.  For  this  is  no  more 
 than  the  Spirit  Intimates,  though  but  Obfcurely 
 concerning  him  that  is  a  Leper,  and  that  hatji  a 
 Blemijh.  A  Leper,  faith  he,  or  one  that  hath  a, 
 Blemijh,  jhall  not  Enter  into  the  Congregation  of 
 
 Lev.  xxi.  the  Lord.     But  He  commanded   the  Leper  to 
 
 j  7— -ii.  q0  t0  tfoe  prieji^    and  with  much  Intreaty  to 
 
 Bring  him  into  the  Houfe  of  his  Tabernacle,  and 
 
 that  there  he   wou'd  put   his   Hands  upon  the 
 
 Leprofy^ 
 
a/Macarius  the  Egyptian.       439^ 
 
 Lcprofy,   the  Place  Mark'd  with  the  Infection 
 and  Healit.     After  the  fame  manner  even  Chrifl, 
 the  True  High  Prieft  of  good  things  to  come,  in 
 Condefcention  to  Leprous  Souls,  Troubled  with 
 the  Leprofy  of  Sin,   Enters  into  the  m  Tabernaclemsee]o\\n  i. 
 of  their  Body,  Takes  care  of  their  Difordcrs,  and      *4- 
 Healeth  them.     And  thus  will  the  Soul  be  Able In *****- 
 to    Enter   into    the   Heavenly    Church   of  the    gU1 
 Saints  of  the  True  Ifrael.     For  every  Soul  that  Rom.  W. 
 bears  the  Leprofy  of  Sin  in  her  Affections,    and   ll>  I2, 
 will  not  Come  to  the  True  Lligh  Prieft,    and  be 
 taken  Care  of  now,    finds  no  Admifjion  into  the 
 Camp  of  the  Saints,  "into  the  Heavenly  Church.  "Cant.  vi. 
 For  being  her  felf  without  °  Blemifto,    and  Pure,  lo:  f and 
 She    feeks    Immaculate   and  Pure    Souls.      F^ on -the 
 p  Blejjed,  faith  Chriif,  are  the  Pure  m  heart,  for  place. 
 they  ftoall  fee  God.  °  Ephef.  v. 
 
 For  it  behoveth  the  Soul  that  truly  Believeth  27- 
 in  Chrift,  to  be  i  Tranflated,  and  Changed  from , \q^\  ' 
 her  prefent  corrupt  State  into  another  Good 
 State,  and  from  its  prefent  Abject  Nature  into 
 another  Nature  which  is  Divine,  and  to  be 
 wrought  new  her  felf  through  the  Power  of  the 
 Holy  Spirit.  And  thus  may  it  become  Fit  for 
 the  Kingdom  of  Heaven.  But  to  Obtain  thefc 
 things  will  be  Allow'd  to  us  who  Believe  and 
 Love  Him  in  truth,  and  walk  in  all  his  Holy 
 Commandments. 
 
 For  if  the  Wood,  which  is  by  Nature  light, 
 when  in  the  Days  of  Elifha  Call  into  the  Wa-  aKJngsvi." 
 ters,  Brought  up  the  Iron  Which  is  by  Nature       6- 
 Heavy :    How   much  rather  will  the  Lord  fend 
 hither  his  light,   and  volatile,    and  Go^    and 
 Heavenly  Spirit  >    And  by  means  of  that  Bring 
 up  the  Soul  that  has  been  Plung'd  in  the  Wa- 
 ters  of  Iniquity,    and  make  it  lightinme,    and 
 Mount  it  on  the  Wing  towards  the  Heights  of 
 Ff  4  Heaven, 
 
<l 
 
 440  The  Spiritual  Homilies 
 
 Heaven,   and  Alter  it  quite  from  its  own  Na- 
 ture ? 
 
 And  as  in  Things  which  are  vifible,  no  Man 
 can  of  himfelf  Go  over  and  Crofs  the  Sea,  un- 
 lefs  he  have  a  light   and  nimble  VefTel,  Built  of 
 Wood,   which  alone  is  Able   to  Go  upon  the 
 Waters  3  for  he  is  Drown'd  and  Loft  that  pre- 
 tends to  Tread  upon  the  Sea  :    After  the  felf- 
 iame  manner  is  it  impoftible  for  the  Soul  of  it 
 felf  to  Go  through,  to  Ride  upon,   and  to  Pafs 
 over  the  Bitter  Sea  of  Sin,    and   the  Difficult 
 Abyfs  of  the  wicked  Powers  of  Darknefs  in  the 
 Affections  5  unlefs  it  mall  receive  the  Subtile  and 
 Heavenly,    and   volatile   Spirit  of   Chrift   that 
 r  Compare  r  Walketh,  and  makes  its  way  over  all  Wicked- 
 Matt.  xi7.nefS5  by  means  of  which  Spirit  he  will  be  Able 
 with  Pfal  t0  Arrive  by  a  Quick  and  Straight  Paffage  at  the 
 xti.  15.  'Heavenly  Port  of  Reft,  and  even  unto  the  Me- 
 and  Am/-  tropolis  of  the  Kingdom. 
 
 *wtb  on  But  ^  they  that  are  jn  the  Ship  neither  Draw 
 ame*  nor  Drink  out  of  the  Sea  3  (*  neither  have  they 
 their  Cloathing^  and  then  Food  from  it)  but  they  are 
 Brought  from  without  :  Thus  alfo  the  Souls  of 
 Christians  Receive  the  Heavenly  Food^  and  the 
 Spiritual  Cloathing  not  from  this  World,  but 
 from  Above  out  of  Heaven  ;  And  living  from 
 thence,  and  being  Imbark'd  in  the  Ship  of  his 
 Good  and  Quickening  Spirit,  they  Pafs  over 
 the  Adverfe  wicked  Forces  of  Principalities  and 
 Powers.  And  as  all  Ships  are  Built  out  of  one 
 Common  Nature^  that  of  fFood^  by  Means  of  which 
 Men  will  be  Enabled  to  Sail  over  the  BrackiiTi 
 Sea:  So  from  the  One  Divine  Nature  of  the 
 Heavenly  Lights  all  the  Souls  of  Chriftians  being 
 
 *  Thefe  Words  though  they  are  in  AH  the  Printed  Copies, 
 are  not  in  the  running  Text  of  the  Manufcript,  but  only  in 
 the  Margin. 
 
 Corro- 
 
a/Macarius  /^Egyptian.       441 
 
 Corroborated  by  the  different  Gifts  of One  Spirit, 
 Fiy  above  #  over  all  Iniquity. 
 
 Bat    fince  a  Ship  (lands   in   need  of   both  a 
 P/Atf,  and  a  moderate  and  £?#//£  IVind  in  order 
 to  iSW/  /^W/ :   y///  theft  does  the  Iw^  himfelf 
 Be  come  i  by  being  /#  /fo  Faithful  Soul,  and  con- 
 veying it  through   the    Dreadful  Tem pells  and 
 Fierce  Waves  of  Wickednefs,    and  the  Storms 
 of  the  Strong  Winds  of  Sin,     with   a    llrong 
 hand,    and    with    *#  Experience,    and   Under- 
 (landing,  as  he  knows  how,  making  the  f  Storm r  Compare. 
 to   Ceaje.       For  without,    the   Heavenly   Pilot, p^-  cvii. 
 Chrift,  it  is  Impofjible  for  any  one  to  get  over  the  ?*'  ™lth 
 wicked  Sea  of  the  Powers  of  Darknefs,  and  the."^" 
 Thwarting  Blafis  of  Bitter    'Temptations.     They  Luke  viii. 
 Mount  up)  faith  the  c  Pfalmift,    /#  /£*  Heavens,      24. 
 rt/z^  g#  dW#  0g0/#  /0  /#*  Depths.      But  He  is' p^*  cvil- 
 well  Acquainted  with  the  whole  Art  of  a  Pilot, 
 and  of  JVar,  and  of  Temptations,  Trampling  up- 
 on their   Fierce    Waves.      For   He,    faith   theHeb.ii.iS. 
 Apoflle,  having  himfelf  been  Tempted,  is  Able  to 
 Succour  them  that  are  Tempted. 
 
 It  therefore  Behoves  our  'Souls  to  be  Convert- 
 ed, and  Tranflated  from  the  State  they  are  in  at 
 prefent,  to  quite  another  State  (and -\  into  the  Di- 
 vine Nature,  and  of  Old  to  become  New  Men ) 
 that  is  Good,  and  Kind,  and  Faithful,  of  Bitter 
 and  of  Unbelieving  -,  And  by  becoming  thus 
 fuitable,  to  be  Replaced  in  the  Heavenly  Kingdom.  - 
 For  the  BlefTed  Paul  writes  thus  concerning  his 
 
 *  Paltbenius,  Dr.  Fritius,  the  Manufcript,  and  the  Folio 
 read     ^iVtasvJ  >     But    the    Fans    Edit,    by   Morel,    reads 
 
 **  All  the  Printed  Copies  read  here  l^Tv^at; ;  But  the 
 Manufcript  with  greater  Advantage  reads    ly-TtH^a^. 
 
 f  Theie  Words  which  are  in  all  the  Printed  Copies  are 
 only  in  the  Margin  of  the  Manufcript. 
 
 own 
 
44^        The    Spiritual  Homilies 
 
 Phil.  iii.  own  Converfion  and  Affumption,  by  which  the 
 ,"•  Lord  took  him,  /  Prefs  forward,  if  that  I  may 
 "t"t*  alfo  Apprehend  that  for  which  alfo  I  am  Ap- 
 prehended of  Chrift.  How  \  therefore  is  he  Ap- 
 prehended of  God  ?  Why,  juft  as  we  may  fup- 
 pofe  a  Tyrant  to  have  Seized  upon  them  that 
 have  been  taken  Captive  by  him,  and  to  Lead 
 them  off  -9  But  they  fhou'd  afterwards  be  Re- 
 cover'd  by  their  True  Sovereign  :  So  Paul, 
 when  he  was  Actuated  by  the  Tyrannical  Spirit 
 of  Sin,  Perfecuted  the  Church,  and  Plunder  d  it ; 
 
 °Phil.iii.6.But  *  Seeing  that  he  did  it  with  a  II  Zeal  for  God 
 
 fiTim.i.  through  x  Ignorance,   as  Contending  for  the  Truth, 
 13.      he  was  not  Overlooked  -,    "But  the  Lord  Appre- 
 hended   him,     the  Heavenly   and    True    King 
 
 y  Atts  ix.  y  Shone  round  about  him  after  an  unfpeakable 
 3— S-  manner,  having  thought  him  worthy  of  the 
 Voice,  and  having  *#  Struck  him  as  a  Servant 
 he  fet  him  Free.  Behold  the  Goodnefs  and 
 the  Change  of  the  Lord  -y  How  Able  he  is  to 
 Convert  the  Souls  that  had  been  Int angled  in  Sin 
 and  grown  Wild,  and  in  a  Moment  of  an  Hour 
 to  Bring  him  to   his  own  Goodnefs  and  Peace. 
 
 fMarkxiv.For  all  things  are  z  PoJJible  with  God;    As   it 
 
 36-      -prov'd    in  the    Cafe   of   the   Thief,    who  was 
 
 Chang' d  by  Faith  in  a  Moment  of  an  Hour,  and 
 
 Reftor'd  to  Paradife.     For  this  very  reafon  did 
 
 the  Lord  Come,    that   he  might  Convert  our 
 
 ft  The  Manufcript  here  inferts  «,,  which  is  in  no  Printed 
 Copy. 
 
 f  The  Printed  Copies  read  all  of  them  nut  rl  oi%ct  5  but 
 the    Manufcript  directs  in   the    Margin  to  read  rather  7r*>s 
 
 TOifVJ    etqot. 
 
 *  The  Printed  Copies,  and  the  Manufcript  in  the  Text 
 read  «r«  f*#-  But  the  Greek  that  Copied  it,  propofes  his 
 Conjecture,  that  it  fhou'd  be  eV«*jj. 
 
 **  This  is  thought  to  Allude  to  the  Romm  Cuflom  of 
 making  Slaves  Free  by  a  Box  on  the  Ear. 
 
 Souls, 
 
a/Macarius  the  Egyptian.      443 
 
 Souls,  and  a  Create  them  anew,   and  make  them,8  Ifti.xliii. 
 as  it  is  written,    b  Partakers  of  the  Divine  Na-      *9' 
 ture,  and  Beftow  upon  our   Souls  the  Heavenly         ' 
 Soul,  that  is  the  Spirit  of  the  Godhead,   Lead-  Rev.  xxi. 
 ing  us  into  All  Vertue,  that  we  may  be  Able  to  b     s- 
 Live  the  Life  Eternal.  bz  Pet.  1.4. 
 
 We  #  ought  therefore  to  c  Believe  with  our c  Afts  viii. 
 whole  Heart  his  unfpeakable  Promifes,    becaufe      37- 
 He  is  True  that  d  Promised.     It  Becomes  us  thend  Heb.  x. 
 to  Love  the  Lord,    and  to  be  Induftrious  every      23 • 
 manner  of  way  in  all  the  Vertues,    and  to  Beg 
 continually,    and  without,  any  Intermiilion,  that 
 we  may  Receive  the  Promife  e  of  his  Spirit  en- e  Afts  if. 
 tirely  and  Perfectly  j  that  fo  our  Souls  might  be      39- 
 Quickned  whilit,  we  are  yet  in  the  Flejh.     For 
 unlefs  the  Soul  mall  in  this  World  Receive  the 
 Sanclification  of  the  Spirit  through  much  Faith 
 and  Prayer,   and  be  made  Partaker  of  the  Di- 
 vine Nature,  being  mix'd  with  Grace,  (through 
 which  it  will  be  Able  without  f  Blame  and  mfLukei.  & 
 Purity  to  Perform  every  Commandment  -,)    It  is 
 Unfit  for  the  Kingdom  of  Heaven.     For  whatever 
 Good  a  Man  hath  Poffefs'd  in  this  World,  that 
 very  fame  fhall  in  that  Day  be  his  Life,  through 
 the  Father  {and  **the  Son)  and  the  Holy  Ghoit 
 for  ever.     Amen. 
 
 *  All  the  Printed  Copies  and  the  Manufcript  too  read  here 
 «  jj  roivvv ;  which  however  from  the  Translations  feems  ra- 
 ther to  be    &?  roviiv,  an  ExpreJJion  more  ufual  with  Macartus . 
 
 **  The  Manufcript  and  both  the  Editions  of  Picus  infert 
 here  f£  r*  if£,  which  is  wanting  in  the  Text  of  Palthenius 
 and  of  Dr.  Pritius,  though  Both  thefe  at  the  fame  time  Tran- 
 slate it  as  if  it  were  in  the  Greek  Text. 
 
 H  O  M  I  L  V 
 
444  The  Spiritual  Homilies 
 
 Homily     XLV. 
 
 No  Art  or  Wealth  of  this  World,  but  the 
 Manifeftation  of  Chrift  Alone,  is  Able 
 to  Heal  Man,  whofe  neareft  Affinity 
 with  him  is  fet  forth  in  this  Homily. 
 
 E  that  hath  made  the  Solitary  Life  his 
 Choice ',  ought  to  look  upon  all  things 
 he  meets  with  in  this  World,   as  out 
 of  his  way  and  Foreign  to  him.     For 
 he  that  truly  Follows  after  the  Crofs 
 of  Chrift)  having  Renounced  all  things,  and  further 
 yet,  *  even  his  own  Soul,  ought  to  have  his  Mind 
 Fix'd  upon  the  Love  of  Chrift  :    Preferring  the 
 Luk*6xw'  Lord  before  Parents,  Brethren,    Wife,  Children^ 
 Matth.  x.  Kindred,  Friends,  and  Poftejftons.     For  this  hath 
 37.      **  Chrift  plainly  Declared  in  thefe  Words,  Every 
 one  that  hath  not  Left  Father,    or  Another,    or 
 Brethren,  or  Wife,    or  Children,    or  Lands,  and 
 followeth  not  me,  is  not  worthy  of  me.     For  in  no 
 "other  is  there  found  Salvation  and  Reft  for  Man- 
 kind, as  we  have  heard. 
 
 For  how  many  Kings  have  there  fprung  from 
 the  Race  of  Adam,  that  have  Monopoliz'd  the 
 whole  Earth,  whofe  Thoughts  have  been 
 •\  lifted  up  by  their  Royal  Power  ?   Yet  not  one 
 
 *  The  Manufcript  inferts  here  jg,  which  is  in  none  of  the 
 Printed  Copies. 
 
 **  The  Printed  Copies  Ail  read  here  *»£ <«?,  but  the  Ma- 
 nufcript XfMt. 
 
 f  Cr&fut  might  be  mention'd  as   an  Injlance   of  what  is 
 here  laid  down.     But  from  the  Univerfality  of  the  affirmation 
 •y.  I  fhou'd  rather  think  the  Jour   JTiuverfal  Monarchies  here  in- 
 tended, &c.  v 
 
 of 
 
a/Macarius  the  Egyptian.       44 j 
 
 of  thefe  with  all  this  fort  of  Sufficiency  has 
 been  Able  to  Difclofe  that  Corruption  which 
 from  the  Tranfgrejfion  of  the  Fir  ft  Man  Broke 
 in  upon  the  Soul,  and  quite  Darkned  it,  that  it 
 fhou'd  not  acknowledge  any  Change.  For  the 
 Mind,  Before,  when  Retaining  its  Purity,  Be- 
 held her  Lord  being  it  felf  in  Honour  :  but  now 
 is  Cloth" d  with  Shame  by  reafon  of  her  Fall, 
 the  Eyes  of  the  Heart  having  been  Blinded,  that 
 it  cannot  Behold  that  Glory  which  our  Father 
 Adam  'law  be f ore  his  Tranfgrejfion^. 
 
 But  there  have  alfo  been  ieveral  wife  Men  in 
 the  World,  of  whom  lome  by  the  Help  of  Phi- 
 lojophy  have  given  Proof  of  their  Vertue  ,  others 
 have  been  Admir'd  for  their  Dexterity  in  So- 
 phiftry  >  Others  have  Taught  the  Force  of  Ora- 
 tory :  Others  being  Grammarians  and  Poets  have 
 purpofcly  fet  themfelves  to  writing  Hiftory. 
 But  there  have  alfo  been  Variety  of  Artificers 
 who  have  Exercis'd  themfelves  in  the  Arts  of 
 the  World.  Some  of  whom  by  Turning  in  Wood 
 feveral  Kinds  of  Birds,  and  Fijhes,  and  Images 
 of  Men,  have  taken  Pains  to  fhew  their  Excel- 
 lency that  way.  Others  have  undertaken  to 
 make  the  Refemblance  of  Nature  in  Statues,  and 
 fome  other  things  in  Brafs.  Others  have  Rais'd 
 Stately  and  Beautiful  Structures.  Others  by 
 Digging  the  Earth  Bring  up  the  Corruptible  Gold  iPct.i.iS, 
 and  Silver  y  but  others  Precious  Stones.  Others 
 again  Set  off  with  the  Beauties  of  the  Body,  and 
 Elated  with  the  Comelinefs  of  their  Perfons,  have 
 been  the  more  eafily  Entic'd  by  Satan,  and  have 
 Fain  into  Sin.  Now  all  thefe  aforefaid  Artifi- 
 cers being  Held  faft  by  the  Serpent  Dwelling 
 within,  and  being  Infenfible  of  the  Sin  that  Co- 
 habited with  them,  Became  the  Captives  and 
 Slaves  of  the  wicked  Power,  without  Gaining 
 any  Advantage  from  their  Knowledge  and  Skill. 
 
 The 
 
44<S  The  Spiritual  Homilies 
 
 The  World  therefore  thus  Stor'd  with  all 
 manner  of  Varieties,  is  like  a  Rich  Man  that  is 
 Poffefs'd  of  Great  and  Splendid  Houfes,  Gold 
 alfo  and  Silver,  and  feveral  PofTeffions,  and  has 
 All  manner  of  Attendance  in  great  Plenty  5  But 
 being  Diftrefs'd  with  Pains  and  Diftempers,  his 
 whole  Tribe  of  Relations  flood  by  him,  Unable 
 with  all  that  Wealthy  to  Releafe  him  of  his  i»- 
 firmity.  No  Application  it  feems  of  any  thing 
 relating  to  this  -£//*,  neither  Brethren,  nor 
 Riches,  nor  Strength,  nor  any  of  thofe  other 
 particulars  before  mention'd,  Refcue  the  3W 
 from  &#,  that  has  once  been  Plungd  in  it,  and 
 Difabled  from  y£*/»g  Clearly :  Nothing  lefs  than 
 the  Appearance  of  Chrift  j  That  ^ftee  is  able  to 
 Clean fe  both  Soul  and  Jfa^.  Wherefore  having 
 Luke  xxi,  Difengag'd  our  felves  from  the  Cares  of  this  Life, 
 J4«  let  us  Devote  our  felves  to  the  Lord,  Crying  to 
 him  Night  and  Day.  For  this  mfibh  World, 
 and  the  Reft  which  it  affords,  the  more  they 
 feem  to  Cherijh  the  Body,  fo  much  the  more  do 
 they  Sharpen  the  Diforders  of  the  Soul,  and  /#- 
 £raz/<?  her  Blnefs. 
 
 But  there  was,  it  feems,  a  certain  Perfon  of 
 good  Character  for  Senfe,  that  had  a  Mind  to 
 fpare  no  Pains  in  his  Enquiry,  made  it  his  Bufi- 
 nefs  to  Experience  every  thing  that  fhou'd  occur 
 in  this  Life,  if  poffibly  he  might  find  any  Ad- 
 vantage from  it.  He  had  Recourfe  to  Crowrfd 
 Heads,  to  Perfons  of  Power  and  Authority,  and 
 found  No  falutary  Cure  from  any  of  them,  that 
 he  cou'd  Apply  to  his  Soul  So  that  after  he 
 had  fpent  fome  confiderable  time  among  them  y 
 It  flood  him  in  no  manner  of  flead.  From 
 thefe  again  went  he  to  the  Wife  Men  of  the 
 World,  and  the  Men  of  Eloquence :  Them  too 
 gave  he  over  in  like  manner,  without  carrying 
 off  the  leaft  Gain.     In  his  Tour  he  took  the 
 
 Painters, 
 
a/Macarius  the  Egyptian.       447 
 
 Painters,  and  them  that  bring  up  Gold  and 
 Silver  out  of  the  Earthy  he  March' d  through 
 the  whole  Circle  of  Artificers,  without  being 
 Able  to  find  out  the  leafr.  Remedy  for  his  own 
 Wounds.  At  laft  having  taken  his  Leave  of 
 them,  he  fought  after  God,  who  Heals  the  Cor- 
 ruption and  Difeafes  of  the  *SW/.  And  as  he  was 
 Reflecting  upon  himfelf  and  Running  over 
 thefe  things  in  his  Thoughts,  his  Mind,  that 
 us'd  to  be  fo  Taken  up  with  the  things  he  had 
 vifibly  gone  off  from,  wTas  found  to  have  a 
 fettled  Hatred  for  them. # 
 
 But  as  a  certain  Woman  that  in  this  World 
 is  Rich,  and  has  both  a  great  deal  of  Money,  and 
 a  Splendid  Houfe,  is  yet  Deftitute  of  Protection -y 
 And  they  that  come  upon  her  to  Hurt  her,  and 
 lay  her  Buildings  wafte,  are  many  ;  And  fhe  not 
 Brooking  the  Injury,  goes  about  in  queft  of  an 
 Hufband  that  is  a  Man  of  Power,  a  fufficient 
 Perfon  and  well  Inftrubled  in  every  thing  , 
 And  when  after  much  Conflict,  fhe  Obtains 
 fuch  a  fort  of  an  Hufband,  fhe  is  exceeding 
 Glad  of  him,  and  Has  him  for  a  Strong  Wall  or 
 Fence  to  Her :  After  the  very  fame  manner  the 
 Soul  after  the  Tranfgreflion  having  been  much 
 Harafd  by  the  Adverfe  Power,  and  FalVn  into 
 Great  Deflation,  and  become  a  Widow,  De- 
 folate  and  Forfaken  by  her  Heavenly  Spoufe 
 through  her  Tranfgrefion  of  the  Commandment, 
 and  become  a  mere  Make-Game  to  All  the  Ad- 
 verfe Powers  ( for  they  have  Bereaved  her  of  her 
 
 *  The  Author  here  feems  to  have  an  Eye  to  the  whole 
 Book  of  Ecclejiajles ,  which  Begins  and  Ends  much  in  this 
 manner  ■,  And  to  a  Celebrated  Piece  among  the  Heathens, 
 Known  by  the  Name  of  Cebes  his  Table.  Both  which  Com- 
 par'd  with  this  Homily  may  {erve  for  an  Excellent  Com- 
 ment, &c. 
 
 .Senfes, 
 
448  The  Spiritual  Homilies 
 
 Senfes,    Frightning  her   out   of    her  Heavenly 
 Underftanding,    that  She  cannot  fee  what  Out- 
 rages   they    commit    upon  her,     but  Imagines 
 things  were  ever  Thu s  with  her  from  the  Begin- 
 » Compare  ning. )     But  having  Learnt  afterwards  by  a  the 
 Job  xlii.  f.  Hearing    of   the   Ear   her  folitary  and   de folate 
 with     #  Condition,  and  Reprefented  them  with  Groans 
 \i       before  the    Tender  Love  of  God  to  Man,    She 
 hath    found  Life   and  Salvation.     Wherefore  ? 
 Why,    Becaufe  She  is  Returned   again    to  her 
 proper  Kindred.     For  there  is  no  other  Familiari- 
 ty or  Ailiftance  comparable  to  that  of  the  Soul 
 with  God)  or  God  with  the  Soul. 
 
 For  God  hath  made   feveral  Kinds  of  Birds, 
 fome   to   lay  their  Nefis  upon  Earth  5    and  to 
 Depend   for    both    their   Food    and   Reft    on 
 that.     But  others  hath  he  appointed  to  lay  their 
 Gen.  i.     Nefts  under  the  Waters.     He  hath  alfo  Framed 
 2°-r22*.  Two  Worlds  :    One  Above   for  the  Minifiring 
 2  47!  VI*  Op******  and  Order'd  them  to  have  their  Polity 
 Pf.  civ.  4.  there  j    But  the  other  Below  for  Mankind  under 
 this  ^/ir  we  Breath.     He  hath  Created  alfo  both 
 /#£  Heaven  and   ^  Earth  -y    the  Sun  and   J^ 
 Moon,    the  Waters,   the  f«w   that  #&zr  7r«/>, 
 -and  all  Kinds  of  living  Creatures.     But  in  none 
 Pf.  cxlviii.  of  thefe  doth  God  take  up  his  Reft.     The  Crea- 
 Ecclus.      ^^   js  unc[er    his  Command,    but  he  hath  no 
 '  where  Fix'd  his  Throne,   nor  vouchfaf 'd  Commu- 
 nion with  Himfelf  to  any   but  M##,   in  whom 
 Alone  He  is  well  pleas' d,  to  whom  he  hath  //«- 
 parted  Himfelf,  and  in  whom  He  hath  Taken  up 
 his  Reft.     Do  you  Behold  here  the  w^r  Relation 
 of  Go  J  to  Man,  and  of  Afe  to  God  ?  Where- 
 fore the  wife  and  fagacious   Soul  having  made 
 the   Tour  of  all   the  Creatures,    hath  not  found 
 
 *  The  Printed  Copies  read  All  i^4f*Uu    but  the    Manu_ 
 Script   Efvpi'*. 
 
 any 
 
IS  XVII, 
 
 of  Mac akivs  the  Egyptian.     449 
 
 any  Reft  for  her  [elf  but    in   the  Lord  Alone.  J°'oxxvi if, 
 Nor  hath   the  Lord  found  Pleafure  in  any  vtbenJ/T"*?' 
 
 u         ^/r  1  5Plal.  viii. 
 
 but  Man  only.  cx]iv 
 
 If  you  0/>^«  your  Eyes  towards  the  Sun,  you     i 3, 
 
 find  his   Difc  in  the  Heaven,  but  his  Zigfo  and 
 j^^yj  Glancing    full    upon   the  Earthy   and  the 
 whole  jfyra  of  his  Lights    and    his   Bright nefs 
 fhooting  r/0w>   #/w#  it.     So  likcwife   doth  our 
 Lord  Sit   in  Perfon    at  the  Right  hand  of  the 
 Father  above  All  Principality  and  Power  :    But 
 hath  his  b  s%*  extended   to  the  Hearts  of  Men3  *  Chron, 
 #000  Earth,  that  he  may ARaife  them  that  wait™'  9- 
 for  his  Help  up  to  the  c  Pfce  where  He  &g&-    g115^ 
 j^//7  is,  fince  He  himfelf  has  (aid,  d  Where  L  am,  — .xxxivC 
 there  alfo  Jh all  my  Servant  be.     And  P##/  again,      I(5- 
 e  /&  to/;?  Rais'd  as  up  together  with  Him,    anaCo1'  nl' 
 made  us  to  fit  together  at  his  Right  Hand  in  Hea-dr^2^ 
 venly  Places.  26. 
 
 But   the  Beafts  that   are  without  Reafon  are e  Ephe£  ii. 
 yet  more  f  Cunning  than  T/7?.     For  every  oneoffrr?\     , 
 them   is  firmly  Attach'd   to  its  own  Nature  :  g  Mat  !'x^' 
 The  Wild  to  the  JJPWj    and  the  Sheep  to  their      So. 
 own  Kind.     And  yet  'Thoudoft  not  Return  to  thy  John  i.  12. 
 own  Heavenly   8  Kindred,   which  is  ftfo  Z#t/  ; Rom-  viii- 
 But  doff.  Surrender  and  AJfent  to  the  Suggeftions  ^'  ^7t'6 
 that  lead  thee  into  the  Sentiments  of  37/z,  Lend- 
 ing thy  felf  an  Helping  hand  to  Sin,    and  even 
 Siding  with   it  in  a  /^r  againft  thy  felf,    and 
 thus  making  thy  felf  a  h  Morfel  for  the  Enemy.  hLuk.xxii. 
 As  a  jB/Vt/  that  is  /£/2,V  by  an  Eagle,   is  lure  to      31. 
 be  Deftroy'd,  or  a  Sheep  by  a  //V/,   or  a  Silly 
 Boy  that  ftr etches  out  his  Hand  towards  a  *5V;  - 
 ^7z/,  and  being  Bitten  by  it,    *  Z)/<?j.     For  the 
 
 *   All  the  Printed  Copies    read  here   ci7roK*vdv      But  the 
 Manufcript    dvrqtfetifii.      So    too     is   the    Reading    in    the 
 French  King's  Manufcripts .      As  Dr,  Prit'ius  notes  in  the  Mar-  |  Monum  " 
 gin  of  his  Edition  >    for  which   he  owns  himfelf   Oblig'd  to  e^cJ  Grc^ 
 Cot teler ius  f .  T  2    a  *~ 
 
4 jo  The  Spiritual  Homilies 
 
 Comparifons  are  as  it  were  Related  to  the  BufI- 
 nefs  of  the  Spirit^  and  bear  its  Stamp  and  Cha- 
 racter. 
 
 But  as  a  Virgin  that  has  a  Good  Fortune, 
 and  is  Betrothed  to  an  Hufband^  whatever  Pre- 
 fents  {he  may  Receive  before  #  his  Accompanying 
 with  her  5  whether  they  be  Ornaments^  or 
 Charts^  or  Vejfels  of  Great  Value,  fhe  is  not 
 fatisfy'd  with  them,  till  the  IVedding-Day  is 
 jj  .  Come,    and  fhe  Enjoys  his  Company  :   Even  fo 
 
 2*  lT  the  t^ie  ^0U^  r^at  *s  '  PrePar'd  as  a  Bride  for  the 
 
 Original.    Heavenly  Spoufe  Receives  fome  Earneft  from  the 
 
 Spirit  1  whether  it  be  ##  Gifts  of  Healings  or  of 
 
 Knowledge ,  or  of  Revelation  3   But  yet  is  wo/  &&- 
 
 /«/W  with  thefe,  till  fuch  time  as  me  Arrives  at 
 
 *  J0*1* *•  .?;  the  perfect  k  Communion,  that  is,  Love,  which 
 
 lC°roX111-  not  being  liable  either  to1  Change  or   to   Fall, 
 
 ,— ver.  s.  makes  them  that  have  Defir'd  it  Free  from  All 
 
 irregular  Paflion  and  Difturbance. 
 
 Or  as  a  young  Child  that  is  Drefs'd  up  with 
 Pearls  and  Cloaths  of  Z7^/^  3  whenever  it  is 
 Hungry  1  makes  no  account  of  what  it  Carries 
 on  its  Back ,  but  Defpifeth  them,  being  entirely 
 Sollicitous  for  the  Br e aft  of  its  Nurfe,  how  it 
 "may  Come  by  the  iV//7£  :  Imagine  it  to  be  the 
 very  fame  in  the  Spiritual  Gifts  of  God  :  To 
 whom  be  Glory  for  ever!  Amen. 
 
 *  The  Manufcript  here  inferts  uvryt 
 
 **  Miracles  were  far  enough  from  being  Extincl  in  the 
 Fourth  Century,  at  leail  among  the  Monks  of  Egypt,  who  be- 
 ing Separated  from  the  World,  might  be  allowed  to  Judge  of 
 other  ChrifiUns  by  themfelves.     See  the  Introduction* 
 
 Homily 
 
a/Macarius  the  Egyptian.       45-1 
 
 Homily     XLVI. 
 
 Concerning  the  'Difference  there  is  between 
 the  Word  of  God,  and  the  Word  of  the 
 Worlds  and  between  the  Children  of  God, 
 and  the  Children  of  the  World. 
 
 HE  Word  of  Gody  a  is  God  •>    And  theay0jini  r^ 
 Word  of   the  World,     b    is  the  World.*  Compare 
 JH   But  Great  is  the  Difference,   and  Wide  *  Cor.  iv. 
 the  Diftance  between  the  Word  of  God,  4-  with 
 and  the  Word  of  the  World,    and  between  the  l  \n  v' 
 Children  of  God,  and  the  Children  of  the  Woi'ld. 
 For   every  Off-fpring    is   Like   its  Parents.     If 
 therefore  that  which  is  Bom  of  the  Spirit,  {hall 
 have  the  Will  to  give  it  felf  up  to  the  Word  of 
 the  World,  and  to  the  things  of  the  Earth,    and 
 to  the  Glory  of  this  prefent  time  :    It  is  Effectual- 
 ly put  to  Death,  and  Perifheth,  not  being  Able 
 to  Find  the  True  Reft  of  Life.      For  its  j£<?/?  is 
 'There,    whence  it   was   Z?0/tz.     For   he   is   even 
 ChoaFd,  as  the  Lord  exprefTesit,  c  and  becometh  <Lukcviii. 
 Unfruitful  in  the  /^V^  0/  GW,  who  is  taken  up      14. 
 with   the   Cares  of  this  Life,    and  Bound  with 
 Earthly  Fetters.     In  like  manner  *  even  he  that 
 is  Engrofs'd  by  a  Carnal  Difpohtion,     that  is, 
 is  a  nicer  Worldling,  lhou'd  he  have  an  Inclina- 
 tion to  Hear  the  Word  of  God,    is  Choak'd,  and 
 Becomes  as  one  Uncapable  of  Reafon.     For  they 
 that   have  been   Inur'd   to  the  Deceits  of  Sin, 
 whenever  they  fliall   happen  to   Hear  of  God, 
 
 *  The  Manufcript  here    inferts   *\ 
 
 Gg    2  they 
 
i4« 
 
 452  The  Spiritual  Homilies 
 
 they  are  as  Perfons  Difobligd  with  Infipid  Con- 
 vention, Not  eafy  in  their  Mind. 
 i  Cor.  11.       PaulzKo  tells  us,  the  Animal  Man  Receiveth 
 not  the  things  of  the  Spirit  -y   for  they  are  Foolijh- 
 nefs  unto  him.     And  the  *#  Prophet  affirms  alfo, 
 that  the  Word  of  God  became  to  them  as  a  Vomit. 
 You  plainly  fee  that   it  is  not  Allow'd  to  Live 
 otherwife  than  after  the  manner  in  which  a  Man 
 was  Born.     But  you  are  to  hear  of  This  another 
 way,    viz.    If  the  Carnal  Man  fhall  Refign  up 
 Himfelf,  that  he  may  come  to  ^Change,  he  firft 
 Dies   There,   and  becomes  Unfruitful  with  rela- 
 tion to  that  former  Life,    which   he   (pent   in 
 Wickednefs.     But  as  if  any  one  fhou'd  be  taken 
 Ill?  with  fome  Diftemper,  or  with  a  Leaver  fup- 
 pofe,    though  his   Body    is   Thrown  upon  the 
 Couch,  quite  Di fabled  from  Doing  any  Earthly 
 Bufinefs,  yet  is  his  Mind  by  no  Means  at  Reft, 
 but  Diftracled,  and  concerned  about  the  Bufinefs 
 he  fhou'd  be  Doing  ,    And  he  feeks  out  for  a 
 Phyfician,    Difpatching    his   Friends    to    him  : 
 After  the  very  fame  manner  the  Soul  alfo,  ever 
 iince  the  Tranfgreffion  of  the  Commandment  La- 
 bouring under   the  Infirmity   of  her  Ajfeclions, 
 and  being  perfectly  out  of  Sorts,    by  Coming  to 
 the  Lord,  and  Believing,  Obtains  his  Help  \  And 
 having  Renounced   her  former   moil  Abandon' d 
 Life,    though   fhe  may  Lie  down  in    her   Old 
 weakly  Condition,  Not  Able  truly  to  Go  through 
 the  Duties  of  Life,  fhe  has  it  however  fufficient- 
 ly  in  her  Power  to  be  diligently  Careful  about 
 
 **  What  F/'opbet  is  here  meant  I  cannot  fay.  I  had  at 
 firft  an  Imagination  that  either  in  the  Alex.  Copy  of  the 
 Ixxii  Veriion,  or  in  Origerfs,  Hexapla  there  might  be  fome 
 fuch  Addition  to  Ifai.  xlix.  4.  But  upon  Examination  finding 
 my  felf  miftaken,  I  fhall  only  propofe  it  to  the  Reader,  whether 
 the  Words  may  not  feem  to  be  a  confus'd  Allufion  to  thefc 
 Texts,  viz.  Heb. iy.z,  Frov.xxvi.  11.    zFet.  ii.  22. 
 
 this 
 
a/Macarius  the  Egyptian.      453 
 
 this  prefent  Life,  to  Pray  to  the  Lord,    and    to 
 Seek  the  True  Phyfician  -,    Directly  contrary  to 
 what  fome  maintain,  being  Drawn  aiidc  by  cor- 
 rupt Documents,  that  Man  is  to  All  intents  and 
 purpofes  Dead)    and   utterly  uncapable  of  Doing 
 any  Good.      For   the  Babe  that   may  have  No 
 Strength  to  Do  any  one  kind  of  thing,  and  that 
 is  not  Able  to  Come  to  its  Mother  upon  its  own 
 Feet,  yet  does  it  Rowl  about  at  the  fame  time  j 
 and  Roars  and  Weeps  in  Quell  of  its  Mother  : 
 Whereupon  the  Mother  is   Touched  with  Com- 
 pafjion,  and  Glad  {he  is  op  her  Babe's  Inquiring 
 after  her  with  Labour  and  with  Crying-,  though 
 at  the  fame  time   the  poor  Child  is  not  Able  to 
 Come  to  Her.     But  withal,  upon  the  Earneft  En- 
 quiry of  the  Child,  the  Mother  comes  her  felf  to 
 it,  being  Captivated  with  the  Love  which  fhe 
 has  for  her  little  one,  and  takes  it  up,  and  Cherifies 
 it,  and  Brings  it  Food  in   the  Greatnefs  of  her 
 Affection.     The  very  fame  doth  God  alfo,  who 
 has  a  d  Tender  Regard  for  Man,    for  the  tSW'Tit.iii.^ 
 that   cometh    to  him,    and   is  Deftrous   of  Him. 
 But  he  being  *  much  rather  Led  by  Love,    by 
 his  own  innate  Peculiar  Benignity  is  He  Joined  to 
 her  Intellect,  and  becomes  e  One  Spirit  with  her, c  J  Cor.vi, 
 according  to  the  Words  of  the  Apoftle.     For  by     >- I7> 
 the  Soul's  thus  Cleaving   to  the  Lord,  and  the 
 Lords  having  Mercy  upon  the  Soul,   and  Loving 
 her,  and  Coming  to  her,    and  cleaving  to  her,  and 
 the  Mind  ever  after  Per  fevering   without  Inter- 
 miflion  in  the  Grace  of  the  Lord,   the  Soul  and 
 the  Lord  become  One  Spirit,  and  One  Mixture, 
 and  One  Intellect.     And  her  Body  is  laid  upon 
 the  Earth,  but  her  Intellect  is  all  of  it  entirely 
 Engaged  in  the  Heavenly  Jerufalem,    Mounting 
 upwards  to  the  very  "Third  Heaven,    and  Cleaving 
 
 *  The   Manufcript  here  read;   r«A^ 
 
454  ^je  Spiritual  Homilies 
 
 faft  to  the  Lord)  and  there  Mini  firing  to  Him. 
 And  He  on  the  other  hand  Sitting  upon  the 
 throne  of  Majefty  on  High,  in  the  Heavenly  City, 
 is  entirely  with  her  in  the  Body.  For  he  hath 
 Plac'd  her  *  Image  Above,  in  the  Heavenly  City 
 of  the  Saints,  Jerufalem.  But  his  own  peculiar 
 f  Compare  Image  f  of  the  InexprefTlble  Light  of  his  Godhead 
 Wifd,  vii  hath  He  Plac'd  in  her  Body.     He  **  Minifters  to 
 
 Heb.  Tt.her  in  the  CitJ  °f  hCr  B°dy'      And  She  +  Mni' 
 ' fters  to  Him  in  the  Heavenly  City. 
 
 She  hath   Inherited  Him  in  Heaven  \    and  /& 
 
 hath  Inherited  her  on  Earth.     The  .Lcr^  ff  Be- 
 
 gPf.xvi.f.  comes  the  %  Inheritance  of  the  Soul,  and  the  Soul 
 
 *Pf.  xxxiii.  is  become  the  h  Inheritance  of  the  Lord.     For  if 
 
 1 2  • .      the  Under  ft  anding  and  the  Mind  of 'Sinners  that  are 
 
 .*0  lv"  in  Darknefsj  can  be  fo  at  fo great  a Diftance  from 
 
 the  JWj>,    and  Ramble  a  very  great  Way,  and 
 
 "Travel  into  more  Remote  Countries  in  a  Moment 
 
 of  an  Hour,  and  very  often  whilft  the  Body  is 
 
 laid  upon  the  Ground,    the  Intellecl  is  in  another 
 
 Country,    with  a  Dear  Friend,     or  with  the 
 
 Miflrefs  of  his  Affeblion,  and  Looks  upon  himfelf 
 
 as  Boarding  Theie :  If,  I  fay,  the  Soul  of  a  Sinner 
 
 is  fo  Light  and  Nimble,  that  her  Mind  is  no  way 
 
 Hamper' d  by  the  Great  diftance  o£  Places;  much 
 
 ''.more  docs  that  Soul  (whofe  Veil  of  Darknefs  is 
 
 taken  away  by  the  Power   of  the  Holy  Spirit, 
 
 and  whofe  inteUetlual  Eyes   have  been  Enlight- 
 
 *  It  is  faid  of  the  wicked  that  God  Knows  them  not,  Matth. 
 vii.  23.  and  that  he  Defpifes  their  Image,  Pf.lxxiii.  20.  And  as 
 it  were  in  Oppofition  to  this,  is  it  here  faid,  that  the  Image  of 
 the  Soul,  when  Righteous,  is  Plac'd  by  God  Above,  Coniider 
 Revel,  iii.  12. 
 
 **  As  the  Sun  of  Righteou fiefs,  Compare  Mai.  iv.  2.  with 
 Ifaiahlx.  19,20.  Rev.  xxi.  23.  xxii.  jv 
 
 f  A's  made  by  Chrift  «  #«£  and  Priefi  to  Gw/,  Rev.  i.   6> 
 
 ft  The  Manufcript  omits  y**  here,  which  is  in  the 
 Printed  Copies. 
 
 ned 
 
 Cor. 
 
 t 
 
a/Macarius  the  Egyptian.      455 
 
 ned  by  the  Heavenly  Lights  and  who  has  been 
 fet  free  from  the  Vilenefs  of  her  Affections,  and 
 been  wrought  Pure  by  Grace)  entirely  Miniiter 
 in  Spirit  to  the  Lord  in  the  Heavens,  and  as 
 entirely  Minifter  to  Him  in  the  Body.  And  me  r0<  ^  I# 
 is  Enlarged  in  her  'Thoughts  to  that  degree,  as  to 
 be  every  where,  and  both  when  and  where  me 
 pleafes,  to  Minifter  to  Chrift. 
 
 This  is  what  the  Apoftle  means  in  thofe 
 Words,  Tto  jy<?  may  be  Able  to  Comprehend  with  Ephef.  hi. 
 All  Saints,  what  is  the  Breadth,  and  Lengthy  18,  19. 
 and  Height^  and  Depth,  avd  to  know  the  Love  of 
 Chrift  which  pajjeth  Knowledge,  that  ye  may  be 
 Fiird  with  all  the  Fulnefs  of  God.  Contemplate 
 the  Unutterable  Myfleries  of  that  Soul,  from 
 which  the  Lord  taketh  away  the  Darknefs  that 
 hangeth  about  her,  and  both  Revealeth  her,  and 
 is  Himfelf  Reveal'd  to  her  :  How  he  Dilates, 
 and  Extends  the  Thoughts  of  her  mind  into  the 
 Breadths  and  Lengths,  and  Depths,  and  Heights 
 of  the  whole  Vifible  and  Invifibk  Creation. 
 The  Soul  therefore  is  verily  a  Great  and  Divine 
 Work,  and  Full  of  Wonder.  For  when  God 
 made  her,  he  made  her  of  fuch  a  Sort,  as  to 
 mix  up  no  i  Alloy  of  Corruption  into  her  Na- '  wifl.  i. 
 ture:  But  He  made  her  after  the  Image  of  the  lh  H- 
 Vertues  of  the  Spirit.  He  hath  Put  into  her 
 the  Laws  of  the  Vertues,  Difcretion,  Knowledge, 
 Prudence,  Faith,  Love,  and  the  other  Vertues, 
 according  to  the  Image  of  the  Spirit.  For fhe  is 
 moreover  found  to  be  even  at  prefent  in  Khow- 
 ledge,  and  Prudence,  and  in  Love  and  Faith  •, 
 And  the  Lord  is  Manifefled  to  her.  He  hath 
 Put  into  her  an  Under/landing,  a  Sett  of  Thoughts, 
 a  Will,  and  a  Mind  to  Controul.  He  hath  In- 
 thron'd  in  her  a  manifold  Subtilty  of  another 
 Kind:  He  hath  made  her  Moveable,  'Volatile,  and 
 not  Obnoxious  to  Fatigue.  He  hath  Granted  her 
 Gvl  4  the 
 
4j6  The  Spiritual  Homilies 
 
 the  Privilege  to  Come  and  Go  in  a  Moment,  and 
 in  her  Thoughts  to  Minifter  to  himfelf  at  the 
 Pleafure  of  tfie  Spirit.  And  to  fay  All  at  once, 
 He  hath  Created  her  of  fuch  a  Sort,  as  to  be- 
 come his  very  Spoufe  and  Partner,  that  He 
 might  be  mix'd  with  her,  and  fhe  become  One 
 [i  Cor.  vi.  Spirit  with  Him,  ( as  faith  the  #  Apoille )  He  that 
 17-  is  Joined  to  the  Lord,  is  One  Spirit.  To  whom 
 be  Glory  for  ever !  Amen. 
 
 Homily   XL VII. 
 
 An  Allegorical  Explanation  of  things  'Done 
 under  the  Law. 
 
 'The  Glory  of 
 Mofes. 
 
 ~gg|jHE  Glory  of  Mofes ',  which  he  had  upon 
 his  Face,  was  a  Type  of  the  True  Glory. 
 For  whereas  the  Jews  were  not  Able  to 
 Fix  their  Eyes  upon  the  Face  of  Mofes  : 
 So  at  this  very  time  do  Chriftians  Receive 
 that  Glory  of  Light  within  their  Souls  5  And  the 
 Darknefs  that  beareth  not  the  Splendor  of  the 
 Light,  is  Driven  away  Blindfold. 
 
 They  too   were    Mamfefted  by  Circumcifion, 
 
 that  they  were  the  People  of  God.     But  here  the 
 
 'ar  a  People  of  God,  Receiveth  the  Sign  of 
 
 For  the 
 
 II. 
 C'trcumci- 
 
 Jion. 
 a  Compare  - 
 Tit.  ii.  14.  Circumcifion  within,  in  7  their  Heart. 
 
 Ro.  ii.  z8 
 
 UP- 
 
 *  The  Manufcript  inferts  in  the  Margin    0  aVoVoAos. 
 |  The  Manufcript  here  inferts  /»•. 
 
 Heavenly 
 
a/Macarius  the  Egyptian.       457 
 
 Heavenly  b  Sword  Cuttcth  off  the  c  Superfluity  ofbc°mpare 
 theMW,  that  is,  the  Unclean  F*^/*/*  rf  #*  gp^^*1 
 
 Among   them  Baptifm  Sanctified   the  Flejh  :  ^  *' 
 But  with  us  is  the  Baptifm  oi:  the  Holy  G::ojl,  with  Rev. 
 and  c£  Fire.     For  this  did  JohnV  reach,  <  Hejhall    y  V6-  ' 
 Baptize  you  with  the  Holy  Ghoft,  and  with  Fire.   lJa"1J-2F- 
 
 There  was  an  Outward  Tabernacle,  and  an  In-  R^Jrm, 
 ward.     And  into  the  Ftrft  it  is  true  the  Priefts  Mat.  ii£. 
 went  in  at  all  times  d  Accomplifloing  the  Service  of      n. 
 God.     But  into  the  Second,  Once  in  aYearw;//      J,Y- 
 m  the  i7/gZ?  Pn>/  only  with  i?/W  j&  e  /A1/)  J'^  uoer' 
 Ghofi  this  Signifying^  that  the  way  into  the  Holieji d  Heb.  ix. 
 of  All  was  not  yet  made  Alanif eft.     But  here  they      6. 
 that  are  thought  worthy,  Enter  into  the  ftfrr-""-^-8- 
 »#f/£  not  made  with  Hands ,  whither  the  £  Forerun-  ■  —  vi.  i  r. 
 »(?r  jj  Entered  for  w,  Christ.  2  Cor-v- 1  • 
 
 It  is  written  in  the  Law,  that  the  Prieft  Jball      v. 
 take  two  Pigeons,  and  jhall  Kill  indeed  the  One,2he  Sacri~ 
 but  Sprinkle  the  living  one  with  her  Blood,  '^nd^jf  the 
 let   it  go,    that  it   may   Fly  away   Free.     But 
 what  was  fo  Done,  was  a  Type  and  Shadow  of 
 the  Truth.     For  Chrift  was  Slain,   and  his  Blood 
 havings  Sprinkled  us,   hath   made    us   to  Bear5  See  Heb. 
 V/ings.     For  he  hath  given  us  of  his  Holy  Spirit,    x-  ,22- 
 that  we  might  Fly  without  Impediment  i.nto  the"""^"'^?' 
 Air  h  of  the  Godhead.  hjoh.'iii.8." 
 
 To  them  was  Given  the  Law  [  written  upon      vi. 
 Tables  of  Stone.  But  to  us  are  the  k  Spiritual  Laws  Jhe  Law- 
 written  upon  theFleflrfy  Tables  of  thc\Hcart.   For,   leur*  v' 
 faith  he,  L will  put  my  Law  into  their  Heart,  and*  ftr.Kxi; 
 in  their  Mind  will  L  write  them.     And  indeed  all      33. 
 thofe  things  were  Abolifoable  and  Temporary.  But 
 now  all  things  are  of  a  Truth  Accofnplijlfd  in  the 
 Inward  Man.     For  the  Teftamcnt  was   within, 
 (  and  the  #  IVar  within  -y  )    And  to  fay  All  in  a 
 
 *  The  Manufcript   here   Adds   thefe  Words,    *)   *LXHta$ 
 
 Word, 
 
458  The  Spiritual  Homilies 
 
 Word,  Whatfoever  things  happened  to  them,  were 
 \  1  Cor.  x.  Done  l  in  a  Figure  5  But  were  written  for  our  Ad- 
 11  -      monition.     For  God  Foretold  to  Abraham  what 
 ■  Gen.  xv.  wou'd  come  to  pafs,  as,  Thy  m  Seed,  for  inftance, 
 .*?-..    Jloall  be  a  Stranger  in  a  Land  that  is  not  theirs,  and 
 11     they  Jloall  Afflitt  them,  and  Keep  them  in  Bondage 
 Four  hundred  years.     This  Fulfilled  the  Image  of 
 the  Shadow.     For  the  People  were  Strangers,  and 
 in  Bondage  to  the  Egyptians,  and  Harafs'd  out  in 
 Exod.i.i4.C7#y  and  Brick.     For  Pharaoh  fet  #  over  them 
 ~v.  6, 13.  <rajfcmafter<s  aild  Officers  to  Urge  on  the  Work, 
 that  they  might  Perform  their  Talks  by  Com- 
 pulsion.    And  when  the  Children  of  IJrael  Groan" d 
 to  God  under  the  Works  Impos'd,   then  did  he 
 Vifit  them  by  the  Hand  of  Mofes,  in  the  Month 
 of  Flowers,  when  the  moft  pleafant  Seafon,  that 
 of  the  Spring  firft  appear'd  -,   as  the  Dulnefs  of 
 Winter  was  Going  off,   He  brought  them  out  of 
 Egypt. 
 vll.         But  the  Lord  fpake  to  Mofes,  to  take  a  Lamb 
 The  Faffo-  without  Spot,   and  to  Kill  it,  and  with  the  Blood 
 'ilmbslain  °f  **  to  Anoint  the  Threfholds  and  the  Doors,  that 
 Exod  xi\Joe  ^Jat  Deftrotfd  the  Firftborn  of  the  Egyptians, 
 3, 7~  '  jlooiCd  not  Touch  them.     For  the  Angel  that  was 
 fent,  Beheld  the  Sign  of  the  Blood  from  afar  and 
 withdrew.     But  he  went  into  the  Houfes  which 
 had  not  the  Sign,  andftezv  every  Firftborn.     Be- 
 ver.  19.  jldes  He  alfo  Commanded  that  Leaven  fhould  be  put 
 away  out  of  every  Houfe,  and  Appointed  that  they 
 —ver.  8.  fJoou'd  Eat  it  with  Unleavened  Bread,  and  with 
 Bitter  Herbs.     Moreover,  He  Commanded  them 
 —ver.  1 1 .  to  £at  it  wifj0  their  L0ins  Girt,  and  with  their 
 Feet  mod  with  Sandals,  and  having  Staves  in 
 their  Hands.     And  thus  does  he  Command  them 
 with  all  haft  to  Eat  the  Pajfover  of  the  Lord  at 
 
 *  The  Manufctipt  for  t?we  Reads  insm**. 
 
 Even, 
 
a/Macarius  /^Egyptian.       459 
 
 Even,  and  not  to  Break  a  Bone  of  it  before  #  the 
 Lord.     But  he  brought  them  out  with  Silver  and  ~w -If  >l6- 
 Gold)  having  Given  them  a  Command  to  Borrow 
 every  one  of  his  Egyptian  Neighbour,    Vefjels 
 of  Gold  and  Vefjels  of  Silver. 
 
 But  they  came  out  of  Egypt,  as  the  Egyptians 
 were  n  Burying  their  Firftborn.      And  they  had  °wi*8-*ix. 
 Joy  upon  their  Freedom  from  the  Hard  Bondage.       3- 
 But  thefe  had  Grief  and  Flailing  for  the  Defini- 
 tion of  their  Children.     For  which  reafon  Mofes 
 faith,  "this  is  the  Night,  in  which  God  hath  Pro-  Exod.  xii. 
 mis'd  that  he  will  Redeem  us.  4*« 
 
 But  all  thefe  things  are  the   Myftery  of  the 
 Soul)  as  Redeemed  by  the  Coming  of  Chrift.    Foro 
 Ifrael  is  by°  Interpretation,  the  Mind  that  Behold-°?^^^F 
 eth  God.  It  is  Deliver' d  therefore  from  the  Bondage  l    ^^j 
 of  Darknefs,   and  from  the  Egyptian  p  Spirits.  Matt.  v.  8. 
 For  fince  Man  by  Difobedience  Died  the  grievous p  Coniider 
 Death   of  the  Soul,   and  Receiv'd  Curfe   upon  Wifl.xvii. 
 Curfe,  viz.  Thorns  alfo  and  Thiftles  fioall  the  Ground  Vc,  21. 
 bring  forth  unto  thee.     And  again,  Thou  Jbalt  Till  xv'm.i  4— 
 the  Earth,  but  it  fioall  not  go  on  to  yield  thee  her      *7- 
 Fruits:  There  fhot  up  and  fpruug  out  of   theIr; .EccJ"s* 
 Earth  of  his  Heart,  Thorns  and  ThiftTcs.  ■   His  Qen  '^  * 
 Enemies  took  away  his  Glory  thro'  Deceit,   and  17—19. 
 Cloatlfd  him  with  Shame.     His  Light  was  taken 
 from  him,  and  he  was  Clad 'with Darknefs.  They 
 «S7^  his  q  Soul,  and  Scattered  and  Divided  his q  Gcn-  iv- 
 Thoughts,  and  r  Dragged  down  his  Mind  /r0*»  */jf  n^'-a 
 ///g&  Eftate.     And  Ifrael  became  the  Man  Ser-       4] 
 vant  of  the  True  Pharaoh  >  And  he  fet  over  him 
 Tafkmafiers  and  Officers  to  Haften  the  Work : 
 the  Spirits  of  Wickednefs  compelling  him,  with  or 
 againft  his  Will,  to  do  his  wicked  works,  and  to 
 
 *  The  Words  both  in  the  Manufcript  and  the  Printed  Co-  j-  Monum. 
 pies,  are  «Vo  tQ  xv^ia.     But  Cottelerius  f  chufes  to  Read  notEcc|ijg 
 xp$iv  bur  fltfii'tf,  from  Exod.  xii.  46.  Numb.  ix.  12.  Grar.  T.  2. 
 
4<£o        The    Spiritual  Homilies 
 
 Fulfil  what  was  Appointed  of  the  Mortar  and 
 the  Brick.  Who  having  even  Separated  him 
 from  the  Heavenly  Wifdom  ;  Brought  him  down 
 to  the  Grofs,  and  Earthly,  and  Clayie,  wicked 
 Works,  and  to  Vain  Difcourfes,  and  Conceptions, 
 and  Reafonings.  For  the  Soul,  when  it  had  Fain 
 from  her  proper  Height,  Found  in  Exchange,  a 
 Kingdom  Averfe  to  Mankind,  and  Hard  Gover- 
 nors bringing  her  under  a  Neceffity  of  Building 
 for  them  Cities  that  are  the  Sink  of  Vice  and 
 Sin. 
 
 But  if  the  Soul  Groan  and  Cry  to  God,  He 
 Sendeth  her  the  Spiritual  Mofes,  to  Deliver  her 
 from  the  Bondage  of  the  Egyptians.  But  firfb  it 
 Cries  and  Groans  y   And  then  does  it  obtain  the 
 
 fLukexxi.  Beginning  f  of  its  Redemption.     And  being  Be- 
 -         livefd  in  the  Month   of  New  Flowers,  in  the 
 Spring  Seafon,  when  the  Earth  of  the  Soul  can 
 fend  forth  Buds  upon  the  Fair  and  Florid  Branches 
 of  Right  eoufnefs,  the  Bitter  Frofts  of  the  Igno- 
 rance of  Darknefs  being  pafs'd,    together  with 
 the  Great  Blindnefs  anting  from  Filthy  Actions 
 and  Sins.     But  then  does  He  Command  withal, 
 that  All  the  Old  Leaven  be  Purg'd  out  of  every 
 firfgle  Houfe,  to   Cafe,   out  as  much  as  Poiiible, 
 i  Cor.  v.  All  the  Actions  and  t  Devices  of  the  Old  Man 
 7-  .    which  is  Corrupt,  his  wicked Thoughts,  and  fordid 
 ^  lz  1V*  Conceptions. 
 
 The  Lamb  ought  to  be  Slain  and  Sacrificed, 
 
 LuExod.  xii.  and  the  Blood  of  it  to  u  Stain  the  Doors.  For 
 7-  Chrift  the  True,  and  Good,  and  Immacu- 
 late Lamb  was  Slain,  and  with  his  Blood  were 
 the  T'hrefJjolds  of  the  Heart  Anointed  y  that  the 
 Blood  of  Chrift  which  was  Shed  upon  the  Crofs, 
 might  become  Life  and  Redemption  to  the  Soul  -, 
 But  to  the  Egyptian  Devils,  Grief  and  Death. 
 For  verily  the  Blood  of  the  Immaculate  Lamb, 
 is  Grief  to  Them,  but  Joy  and  Gladnefs  to  the 
 Soul    .  Then 
 
a/Macarius  the  Egyptian.       461 
 
 Then  after  the  Anointing  is  over,  He  Com- 
 mandeth  them  at  Even  to  Eat  the  Lamb,  and 
 the  Unleavetfd  Bread  with  Bitter  Herbs,  being 
 Girt  about  with  Girdles,  and  ££0^  with  Sandals, 
 having  Staves  in  their  Hands.  For  unlefs  the 
 *SW  be  firft  every  way  Prepaid  by  Good  Works, 
 as  much  as  in  her  lies,  She  is  not  allowed  to  Eat 
 of  the  Lamb.  But  tho'  the  Lambbe Sweet,  and 
 the  Unleavened  Cakes  Good,  yet  are  the  Herbs 
 Bitter  and  tf/^rp.  For  with  much  Affliction  and 
 Bin  erne fs  doth  the  *SW/  £dtf  of  the  Lamb,  and 
 the  Good  Unleaven'd  Gakes,  Sin  Afflicling  her 
 with  its  Prefence. 
 
 And  <3£  jEw#  does  He  bid  them  to  Eat  it.  Now 
 the  Hour  about  Even,  is  between  Light  and 
 Darknefs.  Thusalfothe  Soul,  as  it  approaches  to 
 this  Redemption,  is  in  the  very  Middle  between 
 Light  and  Darknefs,  the  Power  of  God  Uphold- 
 ing her,  and  not  Suffering  the  Darknefs  to  Come 
 upon  the  Soul,  and  Swallow  it  up.  And  whereas 
 Mofes  faid,  'This  is  the  Night  of  God's  Promife  : 
 So  alfo  Chrift,  when  the  Book  was  Put  into  his 
 Hands  in  the  Synagogue,  call'd  it,  as  it  is  written, 
 the  Acceptable  Tear  of  the  Lord,  and  the  Day  w  of*  Compare 
 Redemption.  Luke  \v. 
 
 There  it  was  the  Night  of  Redemption ;  Here  l7>*8>*& 
 the  Day  of  Redemption.     Neither  without  rea-  ifa^^ 
 fon.  For  all  thofe  things  were  a  Type  and  Shadow     1,  2. ' 
 of  the  Truth,   and  myftical  Prefigurations   that 
 Defcrib'd  the  True  Salvation  of  the  Soul  Shut 
 up  in  Darknefs,   and  Fetter'd   after  an  Hidden 
 manner  in  the  loweft  x  Lake,  and  Shut   in  with  xPfal.x].2." 
 Gates  of  Brafs,  and  not  Able  to  be  Set  at  Liberty 
 without  y  the  Redemption  of  Chrift.     He  there-  j  Compare 
 fore  Bringeth  the  Souls  out  of  Egypt,  and  out  of  P&l.  cvii. 
 the  Bondage  it  was  under  in  it,  her  Firftborn  being  l6'  Ifaia*1 
 Slain  in  their  Coming  out.     For  fome  Part  of 
 the  Power  of  the  Spiritual  Pharaoh  is  already 
 
 Fain. 
 
j\6%         The  Spiritual  Homilies 
 
 l.  Luke  x.  2  Fain,   Grief  pofTefTes  the  Egyptians  ;   For  they 
 
 17, 18,19.  Qroan  with  Grief  at. the  Salvation  of  the  Captives  ^ 
 '  'He  Commands  them  to  Borrow  of  the  Egyptians 
 VeJJels  of  Gold  and  of  Silver ',  and  having  Received 
 them  to  Come  out.  For  the  Soul  after  fhe  is  got 
 out  of  Darknefs,  Receives  VefTels  of  Silver  and 
 of  Gold)  namely,  her  own  Good  thoughts,  feven- 
 
 ;  Pfal.  xii.  fold  more  Fervent,  a  which  God  is  Serv'd  with, 
 6-  and  i\cquiefces  in.  For  the  Devils  that  Before 
 were  Neighbours  to  her,  had  Scatter' d,  and  Seiz'd, 
 and  Difpers'd  her  'Thoughts.  Bleffed  is  that  Soul 
 which  is  Redeemed  from  Darknefs  !  And  woe  be 
 to  that  Soul,  which  doth  not  Cry  and  Groan  to 
 Him,  who  is  Able  to  Deliver  her  from  thofe 
 Hard  and  jB/Vter  Exa&ors.  The  Children  of 
 Ifrael  having  Kept  the  PajTover,  Depart.  The 
 Soul  advances  Forwards,  having  once  Receiv'd 
 the  Life  of  the  Holy  Spirit,  and  Tafied  of  the 
 Lamb,  and  been  Anointed  with  his  Blood,  and 
 Fed  upon  the  Th/e  Bread,  the  Living  Word. 
 
 Exo<L  xiv.  The  P/7/tf r  0/  .FzV?,  and  the  Pillar  of  the 
 }9>  *°.  Cta^  Go  Before  Protecting  them.  The  Holy 
 Spirit  Supports  Thefe,  Cheriihing  them,  and 
 Directing  their  Soul  in  a  Senfible  manner.  Pha- 
 raoh having  Knowledge  of  the  Matter,  and  his 
 Egyptians,  that  the  People  were  Fled,  andthem- 
 felves  Depriv'd  of  their  Service :  had  the  Confi- 
 dence even  after  the  Slaughter  of  their  Firftborn, 
 to  Perfue  after  them.  For  having  with  all  Ex- 
 pedition made  his  Chariots  Ready,  was  He  put 
 upon  to  Cut  them  off  by  the  whole  Body  of 
 his  People.  And  as  they  were  upon  Joining 
 them,  the  Cloud  flood  between  them  in  the 
 midft,  Obftrutling  the  one,  and  Overwhelming 
 them  with  Darknefs :  But  giving  Light  to,  and 
 Preferving  the  other.  And  that  I  may  not  in 
 Running  over  the  whole  Hiflory,  Lengthen  out 
 my  Difcourfe  any  further  5    Suppofe  for  me   an 
 
 exacl 
 
of  M  a  c  a  r  i  u  s  the  Egyptian.       463 
 
 exact  Refemblance  in  all  the  Particulars  of  it, 
 with  the  Tranfaclions  of  the  Spirit.     For  when 
 the  Soul  has  firft  made  its  Efcape  from  the  Egyp- 
 tians^ the  Power  of  God  by  its  Approach  Suc- 
 cours her.  Leading  her  into  the  Truth.     But  when 
 the  Spiritual  Pharaoh,  that  King  of  the  ZW£- 
 /K?/r  of  5V#,  has  Notice  that  the  Soul  is  Revolted, 
 and  makes  her  Flight  from  the  Suggeftions  of 
 his  Kingdom,   by  which  formerly  it  was  De- 
 tailed, (  For  thefeare  hisPofTeffions)  that  Dread- 
 ful King   Suppos'd,    and   had  Hopes   that  fhe 
 wou'd  Return  again  to  rum.     But  having  Learnt 
 that  the  Soul  is  Fled  for  good  and  all  from  his 
 Tyranny :  He  Runs  after  her,  with  an  Impudence 
 more  Hardned,  than  in  the  Slaughter  of  the  Firft- 
 born,   and   the   Theft  Committed    upon    the 
 Thoughts,  as  under  an  Apprehenfion  left,  when 
 the  Soul  has  made  fuch  an  Entire  Efcape,  there 
 fhou'd  not  one  be  found,   that  fhou'd  Fulfil  his 
 Word  and  Work.     He  Perfues  her  hard  there- 
 fore with  AffliclionS)  and  Temptations,  and  Wars 
 Invifible.     Here  is  me  Tried-,  Here  is  fixe  Tempt- 
 ed; Here  is  her  Love  towards  him  that  Brought 
 her  out  of  Egypt,   made  Manifeft.     For  fhe  is 
 Deliver'd  up  to  Undergo  Trials  and  Temptations 
 every  manner  of  way.     For  fhe  Beholds  the  For- 
 ces of  the  Enemy  defiring  to  Come  upon  her, 
 and  to  Put  her  to  Death,  and  yet  not  having  it 
 in  their  Power.     For  in  the  very  midft,  between 
 Her  and  the  #  Egyptians  doth  the  Lord  Stand. 
 
 *  Palthenius,  and  after  him  Dodtor  Prhius  read  here 
 fite<T6$  yccg  oLvtvis  k}  ruv  etlywrriaf  Tievjustjae,  eVajxfv  x.v£io$> 
 which  I  fhou'd  not  render  as  they  do,  viz.  Between  them  and 
 the  Egyptian  Spirits,  8cc.  But  perhaps  between  them  and  the  Egypti- 
 ans hath  the  Lard Plac'd  a  Guard  of  Spirits.  Compare  Pfal .  xxxiv. 
 7.  Such  Spirits  perhaps  as  are  faid  to  be  Pillars  in  the  Temple  of 
 God,  Rev.  iii.  12.  The  Paris.  Edit,  by  Morelius,  reads  not 
 rrvev/nccTX  but  TrvevLtccrav.  But  the  Manufcript  which  I  follow, 
 entirely  omits  irnvpxTx,  in  the  Margin. 
 
 But 
 
4(^4  The  Spiritual  Homilies 
 
 But  withal  me  Beholds  before  her  the  Sea  of 
 Bittemefs,  and  Affliction,  and  Defpair,  and  is 
 Unable  to  Retire  backward,  having  on  that  Side 
 alfo  as  full  a  View  of  Enemies  Ready  and  Pre- 
 paid -,  Nor  yet  can  fhe  Advance  forwards.  For 
 the  Fear  of  Death,  and  Heavy  Afflictions  of  di- 
 vers kinds  Hemming  her  in,  Prefent  Death  be- 
 fore her  Eyes.  The  Soul  therefore  Dcfpairs  of 
 her  [elf  having  the  Sentence  of  Death  in  her  by 
 reafon  of  the  Throng  of  the  wicked  Spirits  that 
 furrounds  her.  And  feeing  God  has  obferv'd  the 
 Soul  to  be  Dejected  with  the  Terr  our  of  Death, 
 and  the  Enemy  ftanding  Ready  to  Swallow  her 
 up :  Then  verily  doth  He  afford  fome  fmall  Af- 
 Jiftance,  bearing  long  with  the  Soul,  and  putting 
 her  to  the  Trial :  Whether  fhe  is  fteady  in  the 
 Faith,  and  whether  fhe  has  a  Love  for  him.  For 
 fuch  is  the  way  which  God  hath  Appointed  to 
 Lead  to  Life,  viz.  To  be  in  Affliction,  and  in 
 Streights  and  Great  Trials,  and  the  moft  Bitter 
 Temptations  3  that  thence  the  Soul  may  afterwards 
 make  her  way  (to  the  *  True  Land  of  the  Glory  of 
 the  Sons  of  God.  When  therefore  the  Soul  foall  be 
 out  of  Conceit  with  and  Renounce  her  f elf )  thro' 
 the  Overbearing  Affliction,  and  the  Death  before 
 her  Eyes  :  in  that  very  juncture  doth  fhe  with 
 a  Strong  Hand,  and  an  High  Arm,  through  the 
 aP£xliv.3.a  Shining  forth  of  the  Holy  Spirit,  Break  through 
 kuk  the  Power  of  Darknefs  -,  And  the  Soul  pafles 
 '  through,  efcaping  out  of  the  Frightful  Places, 
 and  having  Shot  through  the  Sea  of  Darknefs, 
 and  of  the  All-Devouring  Fire. 
 
 Thefe  are  the  Myfteries  of  the  Soul  which  are 
 brought  to  pafs  in  the  Man  who  is  Induftrious  to 
 
 *  The  Manufcript  inferts    here  «s   th   y*»  dxrfiw   t£$ 
 ^ofjJS  tm     TBKvav  Seit.     oWv    M    clntvdoK7}<ry    *J   ecvrctyogevtrvi 
 
 Come 
 
 in 
 
Luke  i. 
 7*.« 
 
 c/"Macarius  //£<?  Egyptian.       465 
 
 Ctftf^  /0  */&*  Promife  of  Life,    and  who  is  Re- 
 deem"d  out  of  the  Kingdom  of  Death,    and  Re- 
 cciveth  the   Earneft  from  God,    and  is  actually 
 Partaker  of  the   Holy    Spirit.      Upon    this   the 
 Soul  (being  b  Deliver'd  out  of  the  Hands  of  her 
 Enemies,   and  having  Pafs'd   by  the  Power  of 
 God,  through  the  Brackifh  Sea,    and  Beholding 
 the  Enemies  Deitroy'd  before  her  Eyes,   whom 
 Before  me  was  Inflav'd   to)    Rejoices  with  Joy 
 unfpeakable,  being  Glorified  withal,    being  Com- 
 forted by  God,  and  at  Reft  in  the  Lord.     Then 
 doth  the  Spirit  which  ilie  hath  Receiv'd,  Sing  a 
 c  New  #  Song  to  God  through   the  a   Trumpet*  Ret. m\ 
 for  inlt-ance  of  the  Body,  and  with  the  Rational d     3- 
 Strings  of  the  Harp,    or  the  Soul*,    and  its  moft£^n  1  er 
 delicate  Conceptions,   and  the  Bow  of  Divine xxviii.  i.%. 
 Grace,    and  fendeth  up  Praifes  to  Chrift,    whoPf.cl.4,6. 
 maketh  us  e  Alive.     For  as  the  Breath)    by  paf-11"3-3™;11- 
 fing  through  the  Pipe  fpeaketh :  So  is  it  the  Ho-r^^'j1* 
 ly  Spirit  that  through  the  Saints,   and   Men  en-      xs! 
 dued  with  the  Spirit,  Praifeth,  and  Singeth,  and  1  John  v, 
 Prayeth  to  God  in  a  P^re  Heart,  to  this  Effect,      2°- 
 Glory  be  to  Him  who  hath  Delivered  the  Soul  out 
 of  the  Bondage  of  Pharaoh,    and  hath  Appointed 
 her  to  be  his  own  Throne,   and  Houfe,    and  Tem-> 
 
 *  Among  other  reafons  why  this  may  be  call'd  a  New  Song 
 in  the  Place  referred  to  in  the  Margin,  Dr.  H.  More  has  offer 'd 
 what  wonderfully  falls  in  with  our  Author,  viz.  This  Song, 
 faith  he,  of  the  Angelick  6)uire,  which  is  the  Joy  th.it  arifeth 
 from  the  New  Nature,  or  the  Divine  Nature,  fuperadded  to  the 
 Animal  Nature,  and  is  the  fame  in  Men  and  Angels,  I  men 
 Regenerate  Men,  who  thereby  are  made  Part  a  for  s  of  the  Divine 
 Nature,  as  well  as  the  Angels ;  None  cou'd  learn  tins  Song,  thn 
 is,  none  cou'd  Know  what  belongs  to  the  Joys  of  the  New  Birth  or 
 Divine  Life  rais'd  in  us  that  State  of  Right eou fiefs,  and  Peace, 
 and  Joy  in  the  Holy  Ghofl,  but  the  Hundred  forty  four  Thou- 
 fand  redeem'd  from  the  Earth,  that  is,  from  the  EartiJy  Senfe 
 find  Wifd»m,  that  Savours  only  the  things  of  this  World,  and  of 
 the  ~Pkfh.     See  his  Apocalypfis  Apocalypfeas,  p.  137,   138. 
 
 H  h  p/e, 
 
^66  The  Spiritual  Homilies 
 
 pie,  and  Immaculate  Brick,   and  Brought  her  into 
 
 the  Kingdom  of  Eternal  Life,    being  yet  in  this 
 
 World! 
 
 VIII.         Under   the   Law  Creatures  void   of  Reafon 
 
 f  Exodus    were  Offered  for  Sacrifice  -,  And  unlefs  they  were 
 
 xn.  6,  nJ  Slain,  the  Oblations  were  not  Accepted.     And 
 
 8  Compare  f0  noWj    unleis   Sin  £be  Slain,    the  Oblation  is 
 
 2    with  IK>t  -dccePted    witn   God,    neither  is  it  a  True 
 
 Ro".  xii/x.  one. 
 
 IX.  The  People  came   to  Marah,    where  was  a 
 
 The  Bitter  spring  that  lent  forth  Water  that  was  Bitter  and 
 XijfsZt Unfit  to  Drink-  God  therefore  Commands 
 fy  thetytod'f  Mofes,  when  he  had  begun  to  be  Daunted,  to 
 */W  »**  Caft  b  /Fwi  into  the  Bitter  Water  $  And  the 
 Tlmg  tr.toj^ood  being  thus  Cafi  into  it,  the  Water  was 
 jf*  »Wdfe  Sweet,   and  quite*  C^^gV  from  its  Bitter- 
 
 ExocL  xv.  ;^/S  ^  Decaine  ffit  for  £//£,   and  to  be  Drink  for 
 1 5*.      the  People  of  God.     After  the  fame  Manner  hath 
 Ecclus.      the  Soul  alfo  been  w#^  Bitter,  by  having  Drunk 
 i    v-r!"  ** *  tne  *  Poifon  of  the  Serpent,  and  is  ^^^  L/^ 
 xxxii.  ^a!10    ms   Bitter    Nature,     and    becomes   Sinful. 
 33.      Wherefore  God  throvveth  the  Wood  of  Life  in- 
 to the  very  Bitter  Fountain  of  the  Heart  •,  And 
 k  Confident  is  k  Sweetned,    being  Changed  from  its  Bitter- 
 ivbrk  xvi.jjg^  an(j  ^V  with  the  5>wY  of  thrift  -,    And 
 being  thus  Become  Fit  for  Ufe,   is  made  ufe  of 
 accordingly,    for  the    Service   of   her   Mailer. 
 For  it  becomes  Spirit  bearing  Flefh.     Glory  be  to 
 Him,  who  Changes  our  Bitternefs  into  the  Sweet- 
 nefs,  and  Goodnefs  of  the  Spirit !    Wo  be  to  him, 
 in  whom  the  Wood  of  Life  is  not  Caft  !   He  can 
 never  Attain  to  any  good  Change. 
 
 +  TMemtis,  Dr  Prhius,  and  the  Folio  read  MarU,  which 
 however  both  the  Morel.  Edition,  and  the  Manufcript  entire- 
 ly leave  out. 
 
 *  All  the  Printed  Copies  here  read  enovr  which  gives  a 
 Senfe  agreeable  to  Scripture  enough.  But  the  Manufcript 
 which  I  follow  reads  \w, 
 
 The 
 
p/Macarius  the  Egyptian.     467 
 
 The   Rod  of  Mofes,  Bore  a  double  Image.     It      x- 
 met  the  Enemies  indeed  as  a  Serpent,  Biting  and  ^Q^f  °f 
 Deftroying  them.     But  to  the  Israelites  it  was  a 
 Staffs  by  which  they  were  Supported.     Thus  alio 
 the  "true  Wood  of  the  Crofs,   which  is  Chrift, 
 is  the  1  Death  indeed  of  his  Enemies,  the  Spirits '  Gal.  vi* 
 of  Wickednefs :  But  it  is  the  m  Staff,  and  Firm      *4« 
 Seat,    and  the  Life  of  our  Souls,   upon  which  E  V£  f£4 
 they  Reft.  P  l6i    ' 
 
 For  the  Types  and  Shadows  were  in  Being  be-mPf.  xxiii. 
 fore  thefe  7rz/<?  things  themielves.  For  the  Old  4* 
 Service  is  a  Shadow  and,  Image  of  the  Prefent 
 Worfhip.  As  alio  the  Circumcifion,  and  //?<?  Ta- 
 bernacle, and  /£*  ^/r£,  and  the  Pot,  and  *fe 
 Manna,  and  the  Priefthood,  and  the  #  Incenfe, 
 and  the  *  Wajhings,  and  to  fay  all  at  once,  All 
 things  whatever  that  were  Done  to  the  People 
 of  Ifrael,  and  in  the  Law  of  Mofcs,  or  in  the 
 Prophets,  were  Done  upon  this  SouPs  Account: 
 which  was  made  after  the  Image  of  God,  and  is 
 Fain  under  the  Yoke  of  Bondage,  and  under  the 
 Kingdom  o£  the  Darknefs  of  Bittemefs. 
 
 For  God  had  a  Defire  to  have  Fellowfloip  with 
 her.     And  Her  hath  He  Fitted  for  the  Spoufe  of 
 the  King.     And  he  Clean feth  her  from  Filth,  andEzek.  xvi, 
 by  Warning  Brightens  her  up  from  her  Black-     II— * 
 nefs,  and  from  her  Filthinefs,   and  Quickens  her 
 from  her  Deadnefs,  and  Heals  her  of  her  Broken 
 State,  and  gives  her  Peace,  n  Reconciling  her  En-*pr#xvfi74 
 mity.     For  being  but  a  Creature,    ihe  is  Fitted  2  Cor.  v. 
 for  the  °  Bride  to  the  King's  Son.      And  by  his      I0- 
 own  Power  doth  God  take  her  up  himfelf,  Con- °  Mat'xxu' 
 defcending  under  one  to  a  Gradual  f  Change  of 
 
 *  Thefe  Words  are  in  the  Margin  of  the  Manufcript,  and 
 in  all  the  Printed  Copies, 
 
 f  The  Printed  Copies  read  All  uvrri  ;  but  the  Manufcript 
 uvtvi.  The  Change  here  fpoken  of  Affe&s  not  his  Nature, 
 but  his  Mnnifeftation  to  the  Soul;    which  is  by  Diipenfation. 
 
 Hh    %  Himfelf 
 
4^8  The  Spiritual  Homilies 
 
 Himfelf  together  with  Her,  till  He  hath  Increased 
 *  Compare ]-jer  with  hiS  own  p  Increafe.  For  he  p  Stretches 
 Colof.  11.  joer  QUt^   an(j  p  Lengt]jens  j^er  to  a  Boundlefs  and 
 
 Ephe£  Hi  Unmeafhrable  Increafe  :  'till  ilie  is  become  £?- 
 1 8.  yond  All  Blame,  and  a  Spoufe  worthy  of  him, 
 For  firft  He  Begetteth  Her  in  Himfelf,  and  In- 
 creafeth  Her  by  his  own  Self,  till  ilie  Receives 
 the  Perfect  Meafure  of  his  Love.  For  being 
 the  P  erf  eel  Bridegroom  himfelf,  He  taketh  Her 
 his  Pe? feci  Bride  into  the  Holy,  and  Myftical, 
 and  Unpolluted  Fellowfhip  of  Wedlock  :  And 
 then  does  me  Reign  together  with  Him,  Ages 
 without  End.     Amen. 
 
 —xvi. 
 
 Homily     XL  VIII. 
 Concerning  Terfeti  Faith  in  God. 
 
 H  E  Lord  in  the  Gofpel  being  willing 
 to  Bring  his  Difciples  to  a  a  Perfection 
 in  Faith,  told  them,  He  b  that  is  Un- 
 faithful in  Little,  is  Unfaithful  alf  in 
 much.     And  he  that  is  Faithful  in  that  which  is 
 Little ',  is  Faithful  alfo  in  much.      What  is  this 
 Little?  And  what  does  he  mean  by  Much?   This 
 Little,  are  the  Promifes  of  this  Life :    which  he 
 hath   Promis'd  to  Afford  to  them  that  Believe  in 
 Him  -y  Such  as  Food,  Raiment,  and  the  other  Re- 
 frefhments  of  the  Body,   or   Health,   and  fuch 
 like  :  Orders  having  been  given  by  Him,  not  to 
 be  altogether  Sollicitous  concerning  thefe  things  j 
 But   to  Hope  in  Him  with  a  Full  Perfuafion, 
 <Matt.vi.that   the  Lord  provides  for  them  that  Fly  to 
 fjTmTiv  Him,  in  all c  refpeds.     But  by  Much,  is  meant, 
 8."  the 
 
of  Mac arius  the  Egyptian.      4^9 
 
 the  Gifts  of  the  Eternal  and  Incorruptible  World, 
 which  He  hath  Promised  He  will  Bellow  on 
 them  that  Believe  in  Him,  and  that  are  inceflantly 
 concerned  for  them,  and  Afk  him,  bccaufe  he 
 hath  fo  Commanded.  But  fcek  ye  *  fir  ft  the  King- 
 dom of  j-  God,  a  fays  he,  and  all  thefe  things  flo  all*  Mat.  vi, 
 be  Added  unto  you:  That  every  one  may  be  Tried  3  3- 
 from  thefe  Small  and  Temporary  matters,  whether 
 he  Believes  in  God,  that  He  hath  Promis'd  to 
 Give  Them  5  We  being  Free  from  All  Sollici- 
 tude  about  fuch  things,  and  our  whole  Concern 
 being  only  for  things  Future,  which  are  Eternal. 
 And  then  is  it  Manifeft  that  he  hath  Faith  con- 
 cerning the  things  Incorruptible,  and  in  Earned 
 Seeks  theGoods  which  are  Eternal,  if  he  Preferves 
 a  found  Faith  concerning  the  things  we  have 
 mention'd. 
 
 For  every  one  of  thofe  that  Obey  the  Word 
 of  Truth,  ought  to  Try  and  to  Sift  himfelf,  or 
 elfe  to  be  nicely  Scann'd  by  Spiritual  Men,  and 
 to  beExamin'd  How  he  hath  Believ'd,  and  Given 
 himfelf  to  God,  whether  Really  and  in  Truth 
 according  to  his  Word,  or  in  an  Opinion  he  may 
 have  of  Juftification,  fancying  himfelf  to.  have 
 that  Faith.  For  every  one  is  Tried,  and  Proved, 
 Whether  he  is  Faithful  in  that  which  is  Little-, 
 I  fpeak  concerning  Temporary  matters.  But  how 
 that  is,  Learn:  Do  you  fay  that  you  Believe  you 
 are  made  worthy  of  the  Kingdom  of  Heaven,  and 
 that  you  are  the  Child  of  God,  being  Born  from 
 Above,  and  a  Fellow-Heir  with  Chrift,  and  that 
 you  Reign  together  with  Him  for  whole  Ages,  and 
 Enjoy  his  c  Pie  a  fares  in  the  Light  not  to  be  Ex~  cPf.  xxxvi, 
 
 S-xvi.ii, 
 
 *  The  Manufcript  Reads  /uo'vov:  which  Smells  of  the  Cell, 
 and  is  contrary  to  All  the  Readings  both  of  Macarius  and  St. 
 Matthew, 
 
 f  The  Paris  Edit.  8vo.  leaves  out  th    6t£. 
 
 H  h  3  prefi'd, 
 
47  o  The  Spiritual  Homilies 
 
 prefs'd,  for  Boundkfs  and  Innumerable  Ages,  Even 
 as  God?  No  doubt,  you  will  Anfwer,  Yes.  For 
 for  rhis  very  Caufe  having  withdrawn  from  the 
 World,  have  I  given  my  felf  to  the  Lord. 
 
 Examine  your  felf  therefore,  whether  Earthly 
 Cares  flill  Detain  you,  and  a  Sollicitude  about 
 the  Food  aad  Cloathhig  of  the  Body,  and  your 
 other  Concerns  and  RcrreJJoment,  as  if  you  had  a 
 Suf/ciency  in  your  own  Power,  and  were  of 
 your  felf  Provided  with  fuch  things,  as  you  were 
 ordered  about  Before,  Not  to  take  thought  for 
 your  felf  at  all.  For  if  you  Believe  that  you  mall 
 Receive  the  things  which  are  Immortal,  and  Eter- 
 nal, and  Durable,  and  above  Envy :  How  much 
 rather  can  you  not  Believe  that  the  Lo~d  will 
 Afford  you  thefe  things  that  pafs  away,  and  are 
 Earthly,  which  God  hath  Given  even  to  Ungodly 
 Men,  and  to  Beafts  and  to  Fowls?  as  he  hath  al- 
 fo   Commanded,   Not  to  be  Thoughtful  at  all 
 
 Matt.  vi.  about  thefe  things,  faying,  'fake  no  thought,  what 
 32-      ye  Jhall  Eat,  or  what  ye  jhall  Drink,  or  with  what 
 ye  Jhall  be  Cloath'd.     For  all  thefe  things  do  the 
 Gentiles  feek  after. 
 
 .  But  if  you  are  Still  Concern' d  for  thefe  things, 
 and  have  not  Intrufted  your  whole  Self  to  his 
 Word:  Know,  that  as  yet  you  have  not  Believed 
 that  you  mail  Receive  the  good  things  which  are 
 Eternal,  which  arc  the  Kingdom  of  Heaven,  (tho' 
 you  fancy  you  do  Believe  it )  being  hitherto  found 
 Unfaithful  in  things  Small  and  Corruptible.    And 
 
 Matt.v.2j\  again,  As  the  Body  is  of  more  Value  than  Rai- 
 ment :  So  is  the  Soul  than  the  Body.  Thou  Believefi 
 therefore,  that  thy  Soul  is  HeaVd  by  Chrift  of  thofe 
 Wounds,  which  have  been  Perpetual,  and  with  Men 
 Incurable,  thy  vile  Affeclions  for  which  Healing 
 Sake  the  Lord  alfo  Came  hither,  that  He  might 
 Heal  Now  the  Souls  of  the  Faithful  of  their  In- 
 curable Diforders,  and  Cleanfe  thee  from  the  Filth 
 
 and 
 
a/Macarius  the  Egyptian.      471 
 
 andLeprofy  of  Sin,  who  is  the  only  True  Phyfician 
 and  Healer.  Your  Anfwcr  will  be,  /  entirely 
 Believe  So.  For  this  I  Depend  upon,  and  this  is 
 my  veiy  Expectation. 
 
 Know  therefore,  upon  a  Strict  Search  of  your 
 Self,  whether  i?0^/7)>  Diftempers  never  Drive  you 
 to  the  Earthly  Phyficians,  as  if  Chrift,  in  whom 
 you  have  Beiiev'd,  were  not  Able  to  Work  the 
 Cure.  Behold,  how  you  Deceive  your  Self  in 
 fancying  you  have  Faith,  when  as  yet  you  don't 
 truly  Believe,  as  you  ought.  For  had  you  Be- 
 iiev'd that  the  Eternal  and  Incurable  Wounds  of 
 your  Immortal  Soul,  and  Sinful  Affections  wou'd 
 be  Cur^dby  Chrift,  you  wou'd  have  Beiiev'd  Him 
 Able  to  Cure  even  the  Temporary  Difordcrs  and 
 Sickneffes  of  the  Body,  and  wou'd  have  Betaken 
 your  felf  to  Him  only,  Overlooking  All  the  Ap- 
 plications of  Phyficians.  For  He  that  Created 
 the  Soul,  Made  the  Body  alfo.  And  He  that  Re- 
 ft ores  that  which  is  Immortal,  the  fame  is  *  alfo 
 Able  to  Cure  the  Body  of  her  Temporary  Difor- 
 ders  and  Sickneffes. 
 
 But  doubtlefs  you  will  Remonftrate  to  me  to 
 this  effect,  viz.  God  has  given  for  the  Cure  ,of  the  Ecclus. 
 Body,  the  Herbs  of  the    Earth,    and  i\fedicines,xxxvin- 
 and  the  Ufe  of  the  Phyfician,  has   Prepared  them   '— '4« 
 againft  the  Diforders  of  the  Body,  having  Ordain' d, 
 that  the  Body  being  from  the  Earth,  ftjoiCdbe  cur  d 
 by  the  fever al  Specifics  of  the  Earth.  And  I  Agree 
 With  you  that  it  is  Really  So.     But  Mind,  and 
 you  mall  know  the  manner  of  it,    To  whom 
 thefe  things  are  Given,  and  for  whom  God  hath 
 Difpens'd  them,  according  to  his  Great  and  Bound* 
 lefs   Love  and  Kindnefs  for  Man.     When  Man 
 had  Fain  from  the  Commandment  he  had  Re- 
 ceiv'd,  and  came  under  the  Sentence  of  Wrath  5 
 
 *  The  Manufcript  inierts  *}. 
 
 H  h  4  And 
 
47 1  77je  Spiritual  Homilies 
 
 And  as  it  were  into  Captivity,  and  Difgrace,  ot 
 to  Work  as  a  Slave  in  fome  Mine,  being  quite 
 and  clean  BaniuYd  from  the  Delights  of  Paradife 
 into  this  World,  and  was  in  Subjection  to  the 
 rov/ers  of  Darknefs,  and  made  a  downright  Infi- 
 del by  the  Roving  of  his  Affections,  He  fell  at 
 kft  under  the  Dominion  of  the  Affections,  and 
 Sickneffes  of  the  Fleih,  who  before  was  Free 
 from  Pafiion,  and  Exempt  from  Sicknefs.  But 
 Evident  it  is,  that  even  x4dl  that  have  been  Be- 
 gotten by  him,  have  Fain  into  the  very  fime  Dif- 
 orders.  God  therefore  has  Difpenfd  thefe  things 
 for  the  Weak,  and  them  that  have  not  Faith  > 
 As  Unwilling,  thro'  his  Great  Clemency,  that  the 
 Sinful  Race  of  Mankind  fhou'd  entirely  Perifh. 
 But  to  the  Men  of  this  World,  and  to  All  that 
 are  Without,  hath  He  Given  Medicines,  for  the 
 Refrefloment,  and  the  Health,  and  the  Cure  of 
 the  Body.  And  them  hath  He  permitted  thefe  to 
 make  ufe  of,  who  as  yet  are  not  Able  entirely  to 
 Commit  themfelves  in  Faith  to  God. 
 
 But  thou,  that  leadeif.  a  Monaftic  life,  art  Come 
 to  Chrift,  and  Defirous  to  be  the  Son  of  God, 
 and  to  be  Born  of  the  Spirit  from  Above,  that 
 Expected  both  Higher  and  Greater  Promifes, 
 than  the  Firft  and  Difpaflionate  Man,  Even  the 
 Welcome  News  of  our  Lord's  Coming,  and 
 having  profels'd  thy  Self  a  Stranger  of  this  World, 
 thou  ought  to  Profefs  a  newer  and  uncommon 
 kind  of  Faith  and  Understanding  $  And  thy  Con- 
 duct ought  to  Surpafs  that  of  all  the  Men  of  the 
 World.  Glory  be  to  the  Father,  and  to  the 
 Son,  and  to  the  Holy  Ghoft  for  Ever !  Amen. 
 
 Homily 
 
of  Mac  arius  /^Egyptian.       473, 
 
 Homily    XLIX. 
 
 It  is  not  Enough  for  a  Man  to  be  Taken  off 
 from  the  'Delights  of  this  World,  unlefs 
 he  can  Attain  to  the  Happinefs  of  the 
 other. 
 
 m. 
 
 F  any  Man  who  is  Come  out  from  his 
 own  Kindred^  and  has  Renounced  this 
 Worlds  and  is  'Eftranged  from  the  De- 
 lights of  this  Worlds  both  PofjeJfionS) 
 and  Father,  and  Mother,  for  the  Sake  of  the 
 Lord,  and  having  Crucified  himfelf,  becomes  a 
 Stranger,  Poor,  and  Indigent  >  But  findeth  not  in 
 himfclf  the  Divine  Refrejloment)  in  the  room  of 
 the  Refrejhment  of  this  World,  and  infteadof  the 
 Delights  which  are  Temporary,  is  not  Senilble  of 
 the  Delights  of  the  Spirit  in  his  own  Soul  ,  and 
 inftead  of  the  Corruptible  Cloathing,  hath  not 
 on  the  Raiment  of  Light  in  the  Inward  Man  -y 
 And  inftead  of  this  *  Temporary  and  Flejhly  Com- 
 munion, is  not  Fully  acquainted  with  the-  Com- 
 munion of  the  Heavenly  \  Bridegroom  in  his  own 
 Soul,  And  inftead  of  the  apparent  Joy  of  this 
 World)  PofTefTes  not  within)  the  Joy  of  the  Spirit) 
 and  Receives  not  in  his  Soul  the  Confolation  of 
 the  Heavenly  Grace,  and  the  Satisfaction  which 
 is  Divine,  at  the  time  when  the  Glory  of  the  Lord 
 fhall  appear  to  him,  according  to  what  is  writ- 
 ten ,  And  to  fpeak  out  all  at  once,  infteadof  this 
 Temporary  Fruition,  fhall  not  in  this  prefent  life 
 PofTefs  in  his  own  Soul  that  Incorruptible  Frui- 
 
 *  The  Printed  Copies  here  Read  All  sr^oWf  a ;  but  the  Ma- 
 nufcript  5r^rx*ii« 
 
 f  The  Manufcript  here  inferts  )V(x<pix. 
 
 tion 
 
474        ^°e    Spiritual  Homilies 
 
 tion  fo  much  DefiYd  :    This  perfon  is  Become 
 
 Salt  withmt  Savour  >  This  perfon  is  Pitiable  a- 
 bove  all  Men ,  This  perfon  is  both  Deprivyd  of 
 the  things  Here,  and  hath  no  Enjoyment  of  the 
 *  Gifts  Divine  i  He  hath  had  No  Knowledge  of 
 Divine  Myfieries,  thro'  the  Operation  of  the  Spi- 
 rit in  his  Inward  Man.  For  for  thisreafon  is  any 
 Man  Eftrangd  from  this  #*  World,  that  his  Soul 
 may  pafs  intellectually  into  another  World  and 
 Phfl.iii.20.  Age,  according  to  the  Apoftle:  But  our  Conver- 
 iCoi.x.^.fation,  faith  he,  is  in  Heaven.  And  again,  Walk- 
 ing in  the  Fleflo,  but  not  Warring  after  the  Fief 3. 
 
 It  behoveth  him  therefore  that  hath  Renounc'd 
 this  World,  firmly  to  Believe  that  he  ought  even 
 Now  to  pafs  in  thought,  thro'  the  Spirit  into 
 another  World,  and  there  to  have  his  Conver- 
 fation  and  his  Pleafures,  and  to  Enjoy  the  Spiri- 
 tual good  things,  and  to  have  his  Inward  Man 
 f  John  v.  Born  of  the  Spirit,  as  the  Lord  hath  faid,  He  a 
 24-     that  Believeth   in  me,  is  Pafs'd  from  Death  to 
 Life:   For  as  much   as  there  is  another  Death 
 befides  that   which  is  before  our  Eyes,  and  a- 
 not  her   Life  befides    that  which   doth   Appear. 
 J 1  Tim.v.For  faith  the  Scripture,  b  She  that  liveth  in  Plea- 
 6-     fiae,  is  Dead  while  She  liveth.  And,  Let  the  Dead 
 c  Luke  ix.c  Bury  their  Dead.  For  the  Dead  fio all  d  not  Praife 
 60,  61.  tjJee  q  LorJ  but  <we  that  are  Alive  will  Blefs 
 
 *  Pfal.  cxv.    j  J 
 
 '  j  7,  18.    t'oee' 
 
 For  as  the  Sun,  when  Rifen  upon  the  Earth, 
 is  wholly  upon  the  Earth  ,  But  when  he  Advan- 
 ces to  his  Setting,  Gathers  up  All  his  Rays,  Be- 
 taking himfelf  to  his  Home:  Thus  alfo  the  Soul 
 that  is  not  Born  again  of  the  Spirit  from  Above, 
 is  altogether  upon  the  Earth  in  her  Thoughts, 
 and  in  her  Mind  is  ihe  Spread  upon  the  Earth, 
 
 *  The  Manufcript  here  in/erts  o^f^v. 
 **  The  Manufcript  here  inferts  t*t*. 
 
 to 
 
a/Macarius  the  Egyptian.      47J 
 
 to  the  very  Extremities  of  it.  But  when  fhe 
 fhall  be  thought  worthy  to  Obtain  the  Heavenly 
 Generation,  and  Communion  of  the  Spirit,  Col- 
 lecting all  her  Thoughts,  and  Keeping  them  at 
 home,  does  She  Enter  in  unto  the  Lord,  into  the  x  Cor.  y 
 Houfe  'which  is  from  Heaven,  not  made  with  Hands,  i— 
 and  all  her  'Thoughts  become  Heavenly,  and  Pure, 
 and  Holy,  moving  in  the  Divine  Air.  For  the 
 Soul  once  Set  Free  from  the  Prifon  of  the  Dark- 
 nefs  of  the  wicked  Ruler  of  the  Spirit  of  this 
 World,  findeth  Thoughts  Pure  and  Divine,  be- 
 caufe  God  hath  been  ple;is'd  to  make  Man  Par- 
 taker of  the  Divine  Nature. 
 
 If  therefore  you  fhall  withdraw  from  all  things 
 in  this  life,  and  Perfevere  in  your  Prayer,  will 
 you  #  not  rather  think  this  Labour  Full  of  Reft  ? 
 and  the  Afflitlion  Light  ?  And  Efteem  your  very 
 Trouble  Full  of  Joy  and  Relaxation?  For  if  both 
 your  Body  and  Soul  were  Spent  every  hour  through- 
 out the  whole  life  for  the  Sake  of  fuch  good  things, 
 what  wou'd  This  Amount  to?  O  die  Inexprefli- 
 ble  Companion  of  God,  that  fo  Freely  grams 
 Himfelf  to  them  that  Believe,  in  a  little  time  to 
 Inherit  God,  and  for  God  to  Dwell  in  the  Body 
 of  Man,  and  the  Lord  to  have  Man  for  his  Fine 
 Houfe! 
 
 For  as  God  Created  Heaven  and  Earth  for  Man 
 to  Dwell  in:  So  hath  He  Created  both  the  Body 
 and  Soul  of  Man  for  his  own  Houfe  -,  that  He 
 may  Dwell  and  Rett,  in  the  Body,  as  in  his  own 
 proper  Houfe,  having  the  Lovely  Soul  for  his 
 Noble  Bride,  made  according  to  his  Image.  Fori  Cor.  xl 
 /  have  Efpous'd  you,  fays  the  Apoftle,  to  One  *• 
 Hufband,  that  I  may  Prefent  you  a  Chaft  Virgin 
 to  Chrift.     And  again,  Whofe  Houfe  are  we. 
 
 *  The  Manufcript  here  inferts  «  which  muft  Change  the- 
 Affirmation  that  elfe  wou'd  be,  into  an  Interrogation. 
 
 For 
 
476  TJoe  Spiritual  Homilies 
 
 For  as  a  Man  in  his  own  Houfe  induftrioufly 
 Hoards  up  all  manner  of  good  things :  So  doth  the 
 Lord  uifo  lay  up,  and  Hoard  the  Heavenly  Riches 
 of  the  Spirit  m  his  Houfe,  the  Soul  and  Body.  But 
 neither  have  the  Wife  by  their  Wifdom,  nor  the 
 Prudent  by  their  Sagacity,  been  Able  to  Compre- 
 hend the  Finenefs  of  the  *SW,  or  to  Affirm  of  it, 
 /ftw  it  is :  Them  only  Excepted,  to  whom  it  is 
 Reveal" d  by  the  Holy  Spirit,  is  the  Comprehenfion 
 and  Exact  Knowledge  of  the  Soul  laid  Open.  But 
 here  Co?itemplatei  and  Difcern,  and  Underftand, 
 How.  Hear  me.  THr  is  Go^:  £/?£  is  #0/  God. 
 'This  is  the  Lord:  She  is  a  Servant.  This  is  the 
 Creator :  She  a  Creature.  This  is  the  Workman  : 
 She  the  Workman/hip.  There  is  Nothing  Com- 
 mon to  2?<tf#  Natures.  But  thro'  his  Boundlefs, 
 Unutterable,  and  Inconceivable  Love  and  Tender 
 Compaffion,  hath  it  Pleas'd  Him  to  Dwell  in  this 
 Work,  of  his  hands  and  Intellectual  Creature,  his 
 Pretious  and  Choice  Work,  as  faith  the  Scripture, 
 d  Jam.  1 . d  That  we  might  be  a  kind  of  Fir  ft  fruits  of  his  Crea- 
 ep  l8*  ...  tures^  for  his  e  Wifdom,  and  *  Fellow floip,  for  his 
 ""'"'own  Manfion  §  Houfe,  for  his  own  Pretious,  and 
 fi  John  i.Pure  Bride. 
 
 3-  Wherefore  Such  good  things  being  Set  before 
 
 8  Ifau  Ivn-  us,  and  fuch  h  Promifes  made  to  us,  and  the  Good 
 h2Cor  vij. Pleafure  of  the  Lord   towards  us  having  been 
 1 .     '  Such  :  Children !  Let  us  not  be  Negligent,  nei- 
 ther Delay  our  Quick  #  Return  to  Eternal  Life, 
 and  to  Devote  our  felves   to   the  Good  Pleafure 
 of  the  Lord,  Wholly  and  Entirely. 
 
 Let  us  therefore  Befeech  the  Lord,  that  by 
 the  Prerogative  Power  of  his  Godhead,  Hewou'd 
 Redeem  us  from  the  Prifon  of  the  Darknefs  of 
 our  Vile  Affections  >  And  that  having  Vindicated 
 
 *  The  Printed  Copies  Read  tV*******,  but  the  Manuscript 
 
 his 
 
of  Macarius  the  Egyptian.       477 
 
 his  own  Image  and  Work,  He  wou'd  mike  it  to 
 Shine  out,  He  having  *  withal  wrought  the  Soul 
 Healthful  and  Pure.  And  thus  fhall  we  be 
 thought  worthy  of  the  Communion  of  the  Spirit, 
 giving  Glory  to  the  Father,  and  to  the  Son, 
 and  to  the  Holy  Ghoft  for  ever.    Amen. 
 
 Homily      L. 
 
 It  is  God  that  through  his  Saints  rJVorketh 
 Wonders. 
 
 o 
 
 HO  was   it   that  fhut   the   Gates   of  1  Kings 
 Heaven  ?  Ellas-.     Or,  was  it  God  in*vii.  1. 
 him  that  Commanded  the  very  Rain?^m,v'l7- 
 My  Opinion  is,    that  He  in  whom 
 the  Power   of    Heaven    is    Veiled, 
 Himfelfwas  Seated  within  in  his  Mind,  and  that 
 the  Word  of  God   through  his  Tongue  Forbad 
 the  Rain,   that  it  mou'd  not  Gome  down  upon 
 the  Earth 3     And  again,    He   fpoke,    and  the  i  Kings 
 Windows  of   Heaven  were  Opened,    and   the  xviii42— • 
 Rain  came  down.  ^  v- 
 
 In  like  manner  alfo  Mofes  threw  down  his  Exod.  vii. 
 Rod,  and  it  became  a  Serpent.     And  again,  He      9. 
 fpoke,  and  it  became  a  Rod,  as  before.     And  he 
 took  A  foes  out  of  the  Furnace,  and  fcatter'd  thcm,—*^-  §. 
 and  they  became  Boy  Is.     And  again  he  [mote,  and      9"~" 
 there  came  up   Lice  and  Frogs.     Was  Humane— -viii.^ — . 
 Nature  pray  Able  to  Do  thefe  things  ?  He  fpoke 
 to  the  Sea,  and  it  was  Divided ->   To  the  River, 
 
 and 
 
478  The  Spiritual  Homilies 
 
 and  it  was  Turrfd  into  Blood.     But  Manifeftly  the 
 Heavenly  Power  Dwelt  in  his  Mind,    and  did 
 thefe  Signs  by  Mofes. 
 iSam.xvii.     How  was  David  Able  without  Weapons  to 
 Ecclus'       Engage  fi*ch  a  Giant  in  Battle,  as  he  did  ?    And 
 xlviLjA-8.  when  David  Slung  the  Stone  againft   the  Alien 
 with  his  Hand,    the  Hand  of  God  directed  the 
 Stone ;  And  the  Divine  Power  it  felf  KiWd  him, 
 and  wrought  the  Viclory.     For  David  cou'd  Ne- 
 ver do  it  being  but  Weak  in  Body. 
 
 Jojhuah  the  Son  of  Nun,    when  he  came  to 
 
 Jofh.  vi.  Jericho,  he  Befieg'd  it  [even  Days,  without  be- 
 
 *0mm    ing  Able  to  Do  any  thing  by  his  own  Nature. 
 
 But  when  God  Commanded,  the  Walls  of  them- 
 
 felves  Fell  down.     And  when  he  was  Entred  into 
 
 the  Land  of  Promife,    the  Lord  faith  unto  him, 
 
 Get  you  to  the  Battel.     Jojhuah   Anfwer'd,    As 
 
 the  Lord  liveth  I  will  not  Go  without  thee.     And 
 
 Jofli.x.13.  who  was  it  that  Commanded  the  Sun  to  ft  and  ft  ill 
 
 Two  Hours  longer  in  the  Heat  of  the  Battle  ? 
 
 Was  it  his  Nature  only,  or  a  Power  prefent  with 
 
 him  ? 
 
 And    when    Mofes    Engag'd    Amalek,    if  he 
 £xod.xvii.  ftretch'd  out  his  Hands  towards  God  in  Heaven  -y 
 *'•      He  Trod  Amalek  down  :    But  if  he  Let  down 
 his  Hands,  Amalek  had  the  Better. 
 
 But  when  you  hear  of  thefe  things  Done, 
 don't  you  let  your  Mind  Straggle  far  from  you. 
 But  feeing  they  were  a  Type  and  Shadow  of  the 
 True  things  >  Take  thofe  things  to  your  felf. 
 For  whenever  you  Stretch  out  the  Hands  of  your 
 Mind,  and  your  Thoughts  to  Heaven,  and  fhall 
 be  willing  to  Cleave  to  the  Lord,  Satan  will  then 
 be  Inferior  to  your  Thoughts.  And  as  at  Jericho 
 the  Walls  Fell  down  through  the  Power  of  God : 
 So  even  now  fhall  the  Myalls  of  Sin,  that  Ob- 
 ftruct  the  Mind,  and  the  Cities  of  Satan,  and 
 thy  Enemies,    be  through  the  Power  of  God, 
 
 Deftroy'd* 
 
o/Macarius  the  Egyptian.       479 
 
 Deftroy'd.  Thus  in  the  Shadow  was  the  Power 
 of  God  incefTantly  Prefent  with  the  Righteous^ 
 working  Open  Wonders,  and  Inwardly  did  the 
 DivineGv-Ace  Dwell  within  them. 
 
 In  like  manner  did  the  Spirit  exert  its  In- 
 fluence in  the  Prophets,  and  Adminiftred  the 
 Spirit  to  their  Souls  that  they  might  Prophefy, 
 and  Speak,  when  hen  was  occailon  to  Proclaim 
 Great  things  to  the  World.  For  they  did  not 
 Speak  at  all  times,  but  at  the  Pleafure  of  the 
 Spirit  that  was  in  them.  Nevertheleis  the  Power 
 was  at  all  times  Prefent  \^ith  them. 
 
 If  therefore  the  Holy  Spirit  was  Pour'd  out  to 
 fuch   a  degree    upon  the  Shadow  :    How   much 
 more  upon  the  New  Covenant,   upon  the  Crofs, 
 upon  the  Coming  of  Chrift,     where  there   was 
 made  an  Efufim  and  Ebriety  of  the  Spirit  ?  For 
 I  will  Pour  out  my  Spirit,   faith    he,    upon  allA£tsu.i6<i 
 Flejh.     This  is  that  which  the  Lord  himfclr'  Af-       !7- 
 firtrfd,  I  will  be   with  you  to  the  f  End  of  the]!?"}10' 
 World.     For  every    one   that   Seeketh,    Findefh.      mxKyin 
 For,  faith  he,  if  ye  being  Evil,  Know  how  to  give  Matth.  viu 
 good  Gifts  to  your  Children:  How  much  more  will      n. 
 your  Heavenly  Father  Give  his  Holy  Spirit  to*  them  Luke  ■*■ 
 that  Ajk  Him,  in  Power,  and  the  Full  Afjurance     **' 
 of  Faith,  according  to  the  Apoftle? 
 
 But  fuch  things  as  thefe  are  Found  #  byMea- 
 fure  and  by  *#  Time,   and  much  Labour,  and 
 Patience,  and   Love  towards  Him,    d  the  Senfesd  Heb-  *« 
 of  the  Soul  being  Exercised  according  as  it  is      **' 
 written,  by  Good  and  Evil:  And  in  like  manner 
 alfo  through  the  different  Gifts  of  Grace,    and 
 
 f  Seethe  Note  upon  this  Text  in  Homily  32.fJ.3s? 
 
 *  The  Printed  Copies  Read  x,  here,  which  the  Manufcript 
 omits. 
 
 **  Some  Copies  Read  here  nova,  but  the  Manufcript  and 
 
 the 
 
480  The  Spiritual  Homilies 
 
 the  feveral  Helps  of  the  Energy  and  Power  of  the 
 Spirit.  For  he  that  knoweth  the  #  'Treachery  of 
 Sin,  Defiling  the  Inward  Man  through  its  vile 
 Affections  -,  i\nd  taketh  no  notice  within  himfelf 
 of  the  Help  of  the  Spirit  of  Truth,  Strengthen- 
 ing his  JVeaknefs,  and  Renewing  his  Soul  in 
 the  Gladnefs  of  the  Heart  :  Such  an  one  Goeth 
 without  Difcretion,  not  *\  yet  Perceiving  the  ma- 
 nifold Difpenfation  of  the  Grace  and  Peace  of 
 God. 
 
 And  he  again  on  the  other  hand  that  is  Suc~ 
 cour'd  by  the  Lord,  and  Found  in  Spiritual  Glad- 
 nefs and  the  Heavenly  Gifts  -,  If  he  imagines  he 
 is  no  longer  -f  Injured  by  «S7»,  he  is  Deceived 
 unawares,  not  difcerning  the  Suhtilty  of  Sin: 
 And  not  understanding  the  Growth  of  Touth, 
 and  the  PerfecJion  in  Chrift  which  are  Gradual. 
 For  through  the  Conduct  of  the  Holy  and 
 Divine  Spirit,  f  \  we  Glorify  the  Father,  and 
 the  Son,  and  the  Holy  Ghoil  for  ever.     Amen. 
 
 *  All  the  Printed  Copies  Read  here  ixuxIm^  but  the  Ma- 
 nufcript  IkiQxxIuj. 
 
 *t  The  Printed  Copies  Read  here  ye  uLo,  the  Manufcript 
 
 Uitjilw. 
 
 f  The  Printed  Copies  Read  here  a  v even  3; ,  but  the  Manu- 
 fcript ethitHOu£, 
 
 ft  Here  is  inferted  in  the  Manufcript  an  Addition  of  near 
 Two  Pages,  which  too  becaufe  it  concludes  the  Homily,  and 
 that  fomething  differently  from  the  Printed  Edition,  I  fhall  fut;- 
 join  by  it  felf  in  the  following  Pages. 
 
 —May 
 
o/Macarius  ^Egyptian.       481 
 
 * May  even  Faith  under  one  Increafe, 
 
 and  come  to   fome  Improvement;    And  every 
 ftrong  a  Hold  of  wicked  Thoughts  Tends  in  part a  *  Cor.  x. 
 to  an  entire  Dijfolution.     Every  one  of  us  there-      +• 
 fore  ought   to  Search,    whether  he  hath  Fo//^ 
 *#*  Treafure  in  this  b  Earthen  Vefjel  j    Whether b  *  Cor.iv. 
 he  is  Cloath'd  with  the  c  Purple  of  the  Spirit  ;e     7- 
 Whether  he  hath  d  &*»  /£*  #/»&  and  is  at  Reft  ^^ 
 by  being  Admitted  neareft  to  his  Pre  fence  \  OrRe^.  xii." 
 whether   he  Keeps  his  e  Diftance  in  the  Offices  ^    13. 
 without.    For  the  Soul  has  variety  of  Member s^c*™?*** 
 
 '  kith.  1. 14* 
 
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 I  i  and 
 
4?x      Tlje  Spiritual  Homilies,   &c. 
 
 and  a  Great  Depth.  And  Sin  has  at  laft  Broken 
 in  upon  it,  and  Seized  All  her  Members,  and  the 
 J? :  lares  of  rife  /Jcirt.  Afterwards  upon  Man's 
 friak  :h,  does  Gftgfi  dome  to  him, 
 
 ana  gojfejes  boij  Paris  of  the  fiwtf  Alike.  He 
 therefore  that  is  Uncxperienc'd,  when  Comforted 
 by  Grace,  entertains  an  imagination,  as  if  by 
 that  Approach  Grace  had  Seiz'd  all  its  Powers, 
 and  that  Sin  was  Rooted  up.  But  yet  the  far 
 Greateft  Part  is  Held  f aft  by  &»  s  And  to  ^ 
 Part  by  Grace,  and  even  that  is  Stoln  withal  in- 
 fenfibly  away  -y  And  fhe  is  never  the  ivifer  for  it. 
 But  though  to  Perfons  of  your  Difpofition  and 
 Sincerity  we  cou'd  upon  thefe  Topicks  fend  yet 
 more  largely,  we  have  Given  you  however  your 
 Cue  in  few  Words,  as  writing  to  Men  of  Un- 
 derilanding  •>  That  having  hereupon  taken  True 
 Pains,  and  Search'd  out  the  Force  of  Words, 
 *2Pef.Iii.ye  might  become  e  wifer  in  the  Lord,  and  Im- 
 l8-  prove  the  very  Simplicity  of  your  Hearts  in  his 
 Grace,  and  in  the  Power  of  the  Truth  •,  That 
 fo  Embracing  your  Salvation  with  entire  Safety, 
 and  being  Beliver'd  from  All  the  Circumven- 
 tions, Stratagems  and  Fraud  of  him  thatoppofes 
 you,  ye  may  be  thought  worthy  to  be  Found 
 without  Bicmiili,  and  Uncondemn'd  in  the  Day 
 of -the  #  Knowledge  of  our  Lord  Jefus  Chriif .  To 
 whom  be  Glory  for  ever  !  Amen. 
 
 *  The  Manufcript  in  the  running  Text  reads  y>4<re#$, 
 Knowledge,  out  dke&s  us  in  the  Margin  to  read  x^lo-eas, 
 Judgment.  The  Seiife  in  Both  Readings  is  much  the  Came, 
 Chrijt  having  Torfwarrfd  All  that  Believe  in  Him,  and  Live  ac- 
 cording to  their  Faith,  that  at  the  Great  Day  of  Account, 
 He  will  Kmr»  or  Own  none,  but  Them,   Matth,  vii.  23. 
 
 F  I  N  I  S<