W:rfs ... A.^ SOLO BY THOMAS BAKER, 1, SoHo Square, LONDON. S E L *E C T if . ^ ■ ■ 9 COLLEGTION OiCATHOLICK SERMONS Preach'd before their Majesties King JAMES II. M^ i? r Queen-Confort, CATHERINE Queen-Dowager, &c. VOLUME the SECOND. Bv the ReVerend FATHERS AyRA Y, Betham, Bl AKI, Cross, Ellis, Gl F FARO, Hall, Hl/MBIRSTONS, Jknks, Persall, ' ScA RI S BRIKE. L O N D Q N: Printed in the Year M DCGXLI, CONTENTS ro the SECOND VOLUME. SERMON XIV. l^o« ^Z'^ Annuncia^ TioN of our Blessed Lady. LUKE i. 31. Ecce, concipies in utero, & paries filium. Behold^ thou Jhalt conceive in thy womb, and bring forth a fan. Page 3 S E R R M O N XV. On Easter^ Sunday. C O L O S. iii. I. Si confurrexiftis cum Chrifto, quse furfum funt quasrite. Jf you have rifen again with Chrijl, feek thofe things which are above. 33 SERMON XVL On the Sign of the Cross. E Z E K. ix. 5, 6. Tranfite per Civitatem & percutite ; non parcat oculus vefter, neque mifereamini : fenem, adolefcentuliim & virginem, parvulum & mu- lieresj interficite ufque ad internecionem : om- nem autem fuper quern videritis I'haUy ne occidatis. Pafs through the city andjlrike •, let not your eye /pare, nor have ye mercy : the old, the young Vol. II. A 2 man. CONTENTS. man, and the virgin, the little one, and the women, kill to utter deflru5lion ; lyut every hne^^, upon whom you Jhall fee Thau,* kill you not." -Page 6s SERMON XVII." Vpn the Second Sunday after -Eas-ter. Et Vocem rrieafn -aildient. And they will hear my Voice. '^(^ SERMON XVIII. Of the Jovs of Heaven. PSALM Ixxxiii. 5. Bead qui habitant in clomo tua, Domine. Blejfed are thofe, O Lord^ who ,dwjU,in.tM.koufi'> SERMON XIX. On -t/je . Inf all i- BILITY of the CnuRCH. JOHN xvi. 13. J^piritus veritatis docebit vos omnem veritatem. 'The Spirit of truth fhall te'ach ydu all truth. 153 SERMON XX. 0;k Prayer. JOHN xvi. 23, 24. Amen, Amen, dico vobis, fi quid peticrltis Pa- trem in nomine meo, dabit vobis. Petite & accipietis, ut gaudium veftrum fit plenum. Amen, Amen, I fay to you, if you fhall ask- the Father any thing in my name^ he will give it you. CONTENTS. you. — - Ask^ and you Jhall recehe, that your joy may he full. ' Page 183 SERMON XXI. O;; Whitsunday. E P H E S. iv. 30. Nolite contriftare Spiritum Sandum. Grieve not the Holy Ghojl. 229 SERMON XXII. On Trinity- Sunday. M ATT H. xxviii. 19. In Nomine Patris, & Filii, & Spiritus Sanfli. In the Name of the Father, and of the Softy and of the Holy GhoJl. 257 SERMON XXIII. Upo7i the Sacrament. LUKE i. 34. Quomodo fict iftud ? How Jhall this be done? 281 SERMON XXIV. Upon tha Sacrament. M ATTH. xxvi. 26. Hoc eft Corpus meum. ^his is my Body. 3ir Vol. II. a SERMON- CONTENTS. SERMON XXV. Vp07t the Sacrament. D E U T. xxxii. 7. Interroga majores tuos, & dicent tibi. Jsk thy elders, and they will tell thee. Page 345 SERMON XXVI. Of the Blessed Sacrament. JOHN vi. s6. Caro mea vere eft cibus, & fanguis meus vere eft potus. My fiejlj is meat indeed, and my blood is drink indeed. 39^ SERMON XXVIL 0;z Spirituai> Leprosy. LUKE xvii. 11, 12. Et faftum eft dum iret Jefus Jerufalem ^- occurreruru: ei decern viri leprofi. ^nd it came to pafs as Jefus tvent into Jerufalem -'—-there met him ten men that were lepers. 429 SERMON CONTENTS, SERMON XXVIII. Of e Soul in Sin. J O H N iv. 46. Erat quidam regulus, cujus filius infirmabatun '!!hre was a certain nobleman, whofe fon wa? ficki Page 465 A SERMON Preach'd before the KING and QUEEN, I N Their MAJESTIES Chapel ^tSt.y^MES% upon the Annunciation of our Blessed Lady, March 25, 1686. By JOHN BET HAM, Dodtor of Sorbon. As PubliJIfd by His Majesty's Command. Printed in the Year MDCCXLL SERMON XIV. Preach'd before their MAJESTIES, Upon the Annunciation of our Blessed Lady, March 25, i686. LU K E i. 31. Ecce, concipies in utero, & paries filium. Behold, thou Jhalf conceive in thy womby and bring forth a fon. H E moft folemn EmbalTy, ourWorld was ever honour'd with, appear'd this Day in Galilee, at the Town of Nazareth : The moft far- prifing and allonifliing News ever fent from Heaven, was brought this Day by the Angel Gabriel to the Virgin Mary. She was to remain the moil fpotlefs Vol. IL B 2 and 4 SER'MON XIV. Upon ^he and pure of Virgins, and yet become the mofl; honourable of Mothers ; She was religioully to obferve her Promife made to the Al- mighty of perpetual Chaftity and Virgi- nity ; and yet on this Day become fruitful, and conceive a Son : EccCj concipies in iitero. Were the Prophets ever impatient upon any account, it was with the Expedlation of this Day's News, this miraculous Con- ception, which brought with it the MeJJias fo long figh'd after. IJaiah declares he would never reft, his Importunities fliould if^t. 6z. J. never ceafe {or Si c?i and Hi en/ /h km -, Propter Si on 72071 taceboj propter J erufale77i 71071. qui- cfca77i^ till that iuft Man fliould appear, that Saviour, which fliould illuminate the World, and fliine as a burning Lamp 5 Do- nee Sahator ejus iit la77ipas accent datiir. So to fliew their ardent Delires, they addrefs themfelves in pathetical Apof- trophe's to the Earth and Heavens, befeech- ing the one to fend him down in a Cloud, or in a heavenly Dew ; or the other, to open its fruitful Womb, that he may grow forth ./C7.4C.8. to fave US; Rorate cceli dejiiper^ C^ 72ubes pluaiit j lift urn ^ aperiatiir terra & ger77ii72et falvatorem. At other times they call upon his Omnipotent Hand to force hisPallage, to l^reak through the Heavens, and come dovya Annunciation of our Blessed Lady. 5 down to our Relief; Vtinam difrumperes j/a. 64. ca'Us & defcenderes. Great Prophets, your Sighs and Tears at laft have proved fuccefsful, your earneft Pe- titions are granted ; the Calamities of Man- kind, and your mournful Lamentations, have fo far prevail'd, that all things are now ac- compliili'd, which v/ere to come to pafs be- fore the happy arrival of this long expected Mejjias. The Royal Scepter has pad to a Stranger from the Sons of yudah, as Jacob foretold: Daniers, feventy myfterious Weeks, or Septenaries of Years, are now expired : The Virgin, that Ifaiah told King Achas iliould be fruitful and bear a Son, is prepared for fo great a Myflery ; and the Herald is arrived from Heaven, that proclaims the joyful News •■, Ecce^ concipies in liter 0 ; Beheld, thou jJmlt conceive in thy womb. Chaste Virgin, of the Royal Race of David J thou flialt this Day conceive a Son; not by the common way appointed by Nature, but by the Omnipotent Hand of the Holy Ghoft : No Man fhall have the Honour to be his Father ; but he lliall be called, what he truly is, The Son of the mo/i High ; Filius Altijjimi vocabitiir: The eternal Son of the eternal Father; the Om- nipotent Word", by which all things were created ; SERMON XIV. Vpon the created ; that infinitcly-fignificant Word, which exprefles all that God could conceive j this incomprehenfible Word, this only Son of the Almighty, will this Day be united to human Nature in thy chalte Womb, will miraculoully become Man, and not difdain to be truly thy Child, and at the fame time the only Son of the moll High, of God himfelf. Here we have, dear Chriftians, two ftupendous Myfteries, which the Church honours upon this Day : A Virgin made a Mother, without Lofs of her virginal Pu- rity: God made Man, without Prejudice to his Divinity. This obliges me to divide my Difcourfe between the adorable Son, ^nd the miraculous Mother ; explicating in my firft Part the chief Caufe or Reafon why this only Son of God was this Day made Man, conceived in the Womb of the Virgin Mary; and in my fecond, I fliall lay before you the chief Honour due to the Mother. The infinite Bleffing we received from the Son, and the befl way of honouring the Mother, make the two Points of my Dif- courfe, and the Subject of your Majefties Royal Attention. It were Rafhnefs to dif- courfe upon fo fublime a Myftery, without imploring the Alliftance of that Holy Spirit by Annunciation of our Blessed Lady. 7 by whofe Divine Virtue it was wrought : Let us therefore humbly crave it by her Interceffion, who, before all Creatures, was chofen this Day as a miraculous Inftrument of the Worlds Redemption, when faluted by the Angel, Hail, full of Grace. FIRST PART. T H E R E's no Condition more deplora- ble, than to owe immenfe Sums, which mufl be paid to the laft Farthing, under pain of Eternal Prifons and Everlafting Dungeons ; and yet to be deftitute of all means to pay one Mite : Nothing more mi-* ferable, than to be fcourged and chaftifed during thoufands of Years, for Crimes com- mitted, and yet no Satisfation made for the leaft Offence. This was the unhappy Con-^ dition of Unfortunate Man, ever fmCe the Fall of our firft Parents ; whofe Sin, upon that account, St. Augufiin calls great beyond Emhir. exprejjion^ ineffabiliter grande peccafum^ by ^'^' reafon of that Mifery, ruina ifieff'abilis^ that ineffable ruin, as the fame Father calls it, which it drew upon their whole Pofte- rity. All the Scourges of Heaven upon lin- ful Man, ever lince the Worlds Creation, were juft Chaftifements of this firfl Rebel- lion J yet had they been infinitely more^ they t SERMON XIV. Upon ibe they could not have reftored him to his Ma-^ ker's Favour. For, as St. Augii/lin obferves^ the general Delugej the moll fevere EfFed of the Divine Juftice ever felt by Mankind^ v^as only able to deftroy Man, but not fuf- ficient to wafli away his Guilt : Diluvium Sernu 17. homifiem delevit^ crimen delere 7ion potuit. Mofes could drown Pharaoh and his Army, could open the Ocean and fwallow up at once great part of the Inhabitants of a whole Nation J yet this dreadful Punifliment could make no Atonement with Heaven 5 their Sins ftill remained : Moyfes exterminavit ihidm. Mgyptum^ J2on peccafum. Inline, All Chaf- tifements ever undergone, all the Sacrifices ever offered, all the Virtues the V^orld ever admired, as the Faith of an Abraham^ the Patience of a Job, the Meeknefs of a Mofes, the Penance of a David, could not make Satisfaction for the leaft Crime : No lib. 6. in Man could be perfeB to that degree, ( fays ^t, Ambrofe) as to make Satisfa^ion for this fmful World', Nullus ho?ninum t ant us effe potuit, lit totius mundi peccata deleret. Nay, had all the Angels of Heaven, all the Men that ever had or will have a being, been em- ploy'd in nothing but fighing forth Peni- tential Pfalms; and with it whole Mankind been condemn'd to feed on nothing but Dull Annunciation of our^ttssED Lady. <) Dnft and Allies, to drink nothing but Brine and Tears, to be clad in Hair arid Sackcloth, to have pafs'd whole Lives, tho' prolonged to thoufands of Years, in the moil fevere and contradiding Mortification that human Nature can fupportj all thefe, tho* multiplied beyond the reach of A- rithmetick^ would fall infinitely iliort ot making jufl Satisfad:ion for the leafc capital Crime. The Reafon generally given by Fathers and Divines, why Man's Poverty and Weak- nefs could not cancel that liand-writins; that was againft us, Chirographiwi decreti^ C0L2.11. nor fatisfy for the Sins committed againft God, is tJie Greatnefs of God and the Vile- nefs of Man : On the one fide there was an infinite Majefty offended ; on the other, a defpicable Worm, the Ofi-ender : The Offended was Lord and Mafter, absolute and fupreme Proprietor of all that had a Being in Earth and Heaven ; The Criminal had nothing he could call his own, nothing but what did all really belong to his offended Maker upon feveral Titles ; on the one fide, all Power, all Greatnefs, all Lidependence, all Majefty, all Divinity j on the other, no- thing but Impotence, Servitude, Depen- dence, Vilenefs and Bafenefs. This raifes Vo L. n. C our lo SERMON XIV. Vpon the our Sin and Rebellion to luch a degree of Enormity, that St. \thomas of Aquin fticks ^ I . ^'^ jiot to call, it in fome meafure. infinite : Fee- hear. ar. . ^. , . ■z. ad z. catum contra Deum co?mmJjum quandam in- finifafem habet \ becaufe the Majefty of- fended is infinitely Great, infinitely Good^ infinitely Amiable, infinitely Adorable -, Man the Offender infinitely beneath him in all thefe fublime Attributes; which inhances his Guilt beyond the reach of human Com- prehenfion. Nay, the great St. B^r;^jr^, to give us a fuller Notion of Sin's Malice, carries it yet higher, by impeaching rebel and finful Man, of no lefs a Crime than T)ei~ cide^ that is, a Defire to deftroy God him- felf, as much as lies within the power of Serm. 3. his malicious Will, Tpju?n quantum in ipfa ii: hear, ^jj J^eujn permit voluntas propria^ ftriking at the Divinity, and aiming to dethrone the Almighty; becaufe, whoever offends God, does, at the bottom of his Heart, fe- cretly defire, that God either did not fee him, or could not punifli him, and fo %vi{hes him either Ignorant, or Impotent, which is in Effect to defire he were not what he is ; that is, that he were not God : Which makes St. Bernard's Zeal cry out, O crudelis & execra?ida vialitia I O moft cruel and execrable Malice ! ^ce Dei po- tentiarUy Annunciation o/' Lady. ig ture fliould be really and infeparably united for all Eternity to the Nature of a Serpent, a Toad, a Worm, or what is more vile and abjed: amongft Creatures j and this only to redeem from Slavery that Perfon of the World, which moil contemned him, that let flip no occafion of (hewing himfclf to be your mofl: inveterate and implacable E- nemy? Alas! All this is inlinitly out-done in our prefent Myflery. The Creator of all things is fubftantially united to that created Nature, which of all Beings had been moft ungrateful ; the fupream Lord and Mafter ^^, of Heaven and Earth hath alTumed the ''^ ' contemptible Nature of his own Slave and ValTal ; God is become Man, and will re- mj^in fo for all Eternity, to fave his own rebellious Creatures, his treacherous Ser- vants, Monflers of Sin and Iniquity; Pec- catores fahos facere. 'Tis here clear, Bre- theren, the Powers of Heaven ftand afto- nifli'd, and fubmiffively adore the profound Abyfs of the divine Wifdom, the infinite Severity of his rigorous Juftice, the charm- ing Goodnefs of that God of Mercies; who, altho' abandon'd by his own Creatures, not own'd as their Father or Benefidlor, but de- fpifed, vilify'd, and hated, as their invete- rate Enemy; yet appears this Day the moft D 2 gracious 20 SERMON XIV. Upon the gracious of Sovereigns, the moft bounti- ful of Bcnefadors, the moH: tender of Fa- thers, giving us all the Treafures of Hear ven, his only Son, as the moft generous and indearing Inftance.qf an infinite Love ; Sic Dens dilcxit mundum^ at JiUum fuiirn unigenitum darct. May we not juftly fay with St. Auguftin^ TJiat, altho' we have been infenfible of all other Benefits his Bounty has heap'd upon us fince the World's Creation ; yet certainly this ftrongefl Proof of an infinite Love mufl force fome Return from the moft flony Heart; Si af?iare pigebatj faltcm rcdamare nonpigeat. That Nature, upon which the ^i^Adam had intaifd temporal Miferies and eternal Punilliments, is this Day, by the fecond Adafji, renewing its Title and Claim* tq eternal Glory ; the Preffures and Calamities we iigh'd under, as Chaflifements of our Sins, are this Day made tlie beft and furefl Earneft of everlafting Blifs : All Creatures that ever had beconrie our Mailers, and had debauch'd our Affections, are again falHng at our Feet, by that Grace of our Redeemer that makes us triumph over them, and de- fpife them. The Way to Heaven, hitherto unknown and untrodden by Mankind, is 4IQW clearly difcover'd, and eafy to be walk'd Annunciation of our Blessed Lady. 21 walk'd in. The Law of Figures, confined to Jtidea^ is receiving an End, and all Na- tions invited to a better Worlhip, to adore in Spirit and Truth. The Diftance kept with Man, for thoufands of Years, is this Day difpenfed with j God is Hypoftatically united to human Nature : And, that no- thing might be wanting, he gracioufly ap- pears in our own Form. This muft needs charm us, how infenfible foever we were to paft Favours ; S>i amare pigehat^ fait em re- damare noji plgeat. If any thing appears on this Day, that puts us in mind of his heretofore fo formi- dable Omnipotence, 'tis only the confound- ing the Powers of Darknefs, wrefting their Prey out of their Mouths, the repairing the Ruins caufed by Sin, not to be made up by a lefTer Power. No EfFe6ts here of l>is Juftice, that Attribute fo dreadful to Mankind, unlefs it be the offerii:ig himfelf a rich Vidlim of Peace, in full Satisfadion to. our offended God, reconciHng this fin- ful World to his eternal Father, himfelf, and Heaven j mundum reconciliansfihi. This was the Bufinefs he came forj for this Reafon he affumed human Nature, as you have heard proved at large : Which being perform'd, the Promife made in opening my ,52 SERMON XIV. Upon the my Difcourfe calls upon me, after having fpoken of the Son, to fay fomething of the miraculous Mother. You have heard how great the Blefling was we received from the Son ; I {hall now lay before you the beft way of honouring the Mother, which is my Second Part. SECOND PART. THE Catholick Church was always careful to put juft Bounds and Limits to that Honour, which her Children paid to the Virgin Mother j giving a check to thofe who by an indifcreet Zeal carried It to high, and not fupporting fuch who durft in the Icaft derogate from her. Of this wc have a clear Proof in St. Epiphanius, a Father living near the middle of the fourth Age : Eprp.Har. j^^ j^j^^ -^yg j.^^^^ q^ ^}^g CoUyridiafis^ Perfons '^" who oifer*d certain Cakes in Sacrifice to the Virgin Mother, who, for fo doing, are treated as Hereticks, for raifing her above the Nature of a Creature, and fo intrench- ing on the divine Prerogatives. So likewife the fame Father fligmatizes others, call'.d iivr. 78. uintidicomarianites ^ with the fame infamous Character, for denying one of her chief Pre- rog-fttivcs, the Honour of being a perpetual Virgin. So that as flie forbids her Children to give Annunciation of our BlessedLady. 23 give her more Honour than may be allow'd to a Creature, fhe likwife permits them not to deprive her of any Advantage granted to her, by her and our Creator. The firfl is fo abfurd, that it cannot be a Temptation to a reafonable Creature ; the fecond fo un- jufl, that none can refufe it, who know her Merits. To adore her as a Goddefs, were the mofl enormous of Crimes, a Sacrile- gious Idolatry J not to honour her above all Saints, were to diminifli her Dignity, and a manifefl Injuftice. We are allow'd to pray to her, as the Mother of Pity, to pray for US; but muft alv/ays expedl the Grace implored, not from her, but her Son's Bounty. Here you fee the Spirit of the Catholick Church is, that her Children in honouring the Virgin Mother, fliould never tranfgrefs by falling into Extreams, in giv- ing her more 'than is due to a Creature,* or refuling what is her Right upon fo many juft Titles. Mai'ia 271 ho?w?-eJity Domi?iusd^ H^r. -<^, doretur 3 Let Mary be honour d^ but let God be adored as our Sovereign Lord and Mafter, But my time is too far fpent to enter upon the particular Difcuffion of feveral Ways, that may be made ufe of in honour- ing the Virgin Mother : Wherefore I fhall content my felf at pref a fpiritual Ciraimcijion, by putting u, 12. off the body of Jin, fignified by the Circum- cilion of Chrift 3 a dying and being buried 'li'ith him in the Waters of Baptifm, im- ported by the Hiedding his precious Blood, and laying his dead Body in theMonumentj that ivx' are quickned and revived together with him ; and continues, let no man judge In parte you tu part of the holy day ; for fo the vulgar diei fejii. j^^fpi and the Greek have it, where the hp^U. common Tranflatlon ?^ads, in refpeB ofth? holy On Easter-Sunday. holy day. I know the Senfe of the Letter, according to the general Interpretation, is» Let no one condemn you for negleding to obferve the Jewifh Feftivals or Ceremonies. put fome Expofitors underfland it to be fpoken in a larger and more fpiritual Senfe, and by way of Caveat, that we fhould not flatter our felves as if we had perform'd the Obligations of this Day, for the purpofe, by devoutly meditating upon the Refur- redlion of Chrift, which is only one Part of the prefent Solemnity, without proceeding to the other, to folemnize our own Rifmg again from the Death of Sin, which is the fecond Part, the Fruit and the End of the other. But whether you allow of this Inter- pretation or no, at leaft this isjidelis fermo^ a faithful Saying, an unquefbionable Truth, If'wehe dead 'with hm, we fl:all alfo live 2 7"/' with him. Die therefore we muft, not only a natural Death, which is the Puniflimcnt of Sin, but alfo a fpiritual one, which i^ the Death of Sin. We incurr'd the fatal Sentence of returning into Earth, by feck- ing thofe things which are upon Earth , wc revive into a fpiritual Life, by fieking thofe things which are in Heaven. The one confifts in the Separation of the Soul from the Body j the other, in the Union of the Soul 46 SERMON XV. 2 Or. 4. Soul with Chrift, that the life alfo of J ejus may be made manlfef in our mortal flefi^ as the Apoftle fpeaks ; that our ConveiTation even in this World may be fo pure, our Actions fo fpiritual, and our Affed:ions fo iix'd upon things above, as to exprefs a lively Similitude of our Lord's Refurre6tion, Wherefore the holy Fathers obferve a threefold Analogy or Refemblance between the Refurrcdlion of Chriil, and that of a Chrlftiar.. The iirfl arifes from the Caufe of his Refurreftion, which the Apoftle tells us was the Operation cf God^ or the Om- nipotent Hand of the Divinity reuniting the blefled Soul of Jefus to his dead Body, and not permitting his Holy Oiie to fee Corruption, Thus a Soul once dead to God, can never by its own Strength, for it has none ; by its own Endeavours or Performances, which are" inanimate j or by the Pra6lice of moral Virtues, which are dead in them/elves^ re- enter into the Life of Grace, without the merciful Alhilance, miraculous Operation, and the Change of the Hand of the moft High, whofe folc Prerogative it is to command 2 Cor. 4. light to fine out of darknefs^ as well to ^- repair what has once ceafed to be, as to make what never was before. This is a fun- damental Truth, and as it were a iirfl: Prin- ciple On E A S T E R - S U N D A V. ^t ciple of Chriftian Religion, delivered by Jefus Chrift, declared and frequently urged by the Dodtor of the Gentiles, and repeated by the Holy Ghoft in many Councils, and at lafl: in that of T're?it ; where it is decreed, ConcTrij. to the Condemnation of modern Pelaffia" ^fj^' ^* Tiifnij and to vindicate the Church's Doc- de Jufiifi- trine from the Calumnies or Miftakes of <^^'- thofe, who ftill mifreprefent it, That whofoever ailerts, Man, by his own WorkSj ' perpetrated either by the Strength of Na- ture, or by the AiTiftance of the Law, may be juflified without the Grace of God thro* Jefus Chrift, Anathema, let him be ac- curfed. By declaring the Infufficiency of Nature to a good and juftifying Life, fhe condemns thofe Men, who think they may be faved by leading only a moral Life, ac- cording to tht Di^a?neti of Reafon, without the Pradice of Religion. By excluding the Old Law, fhe cenfures the Judaizing Chrif- tian, .who places it in equal Balance with the New, or at leaft thinks this not fuffici- ent, without the Obfervance of the other. And laftly. By eftablifliing the Neceility of Grace to perform every good and virtuous A<5lion, (he warns us not to prefume or rely upon our own Merits ; flie dired:s us whi- ther we are to lift up our Eyes, whence we are 4? SERMON XV. are to exped our Salvation ; and points him out, who gives Birth to our good De- fires, Warmth to our Affediions, and Life to Philip. 2. °^'* Adions j both the Velle & perficere, the 13. Will to rife again, and the Execution of it, iy Jeeki?ig thofe thi?igs which are above. This is the fecond Analogy of our Re- furredlion with that of Chrift, the Proof and Experiment that ive are rifen from Death to Life. For as we cannot diflinguifh an animate from an inanimate Body, but by the Palpitation of the Heart, Pulfe of the Artery, Heaving of the Lungs, or the Exercife of fome fenfible Faculty j fo can- not we difccrn a Soul inform'd with the Life of Grace, from another which is de- prived of it, but by fuch Operations as are proper to that Life, as the Reftraint of our Appetites, a Command of cur Paflions, a Modefty in our Behaviour, a Veracity in our Words, a Sincerity in our Dealings, a Relieving the Poor, Affifling the DiflreiTed, Embracing and doing good to our Ene- mies. Thefe are the authentick Proofs of a real Refurredtion, and a lively Refemblance of Jefus Chrift's ; Surrexit Dominus irre j Our Lord is truly rife?i. And how did he make it out he was truly rifen ? Multis Argimentisj fays St, Luke, By many Ar- guments^ 0/i E A S T E R - S U N D A r. 49 gume'rits^ many infallible Proofs. And where- in did thefe conlift, but in appearing often to his Dilciples, lliewing the Marks of his Death, eating and drinking in their Pre- fence, and fpeaking of things pertai?ti?ig to ^.^^ ^ the Kingdom of God? In like manner, if our ^^^^^^;r light fo pine before men^that they fee our good i6. works, we exprefs the Refemblance of a glorified Body, Do?mm Claritatis. If we carry about the ?nortificatio?i of yefus in our 2 Cw. 4: bodies, we copy out the Marks and Stigmata ^°* of his Paffion. If we fl:and firm and un- fliaken in the midil of Perfecution, we become a lively Reprefentation of his //;;- pajjibility, T>onum Impajjlbilitatis. If we Pf^l. 1 1 S, ruji with Delight the way of his com?nand- ^^* ments, when Charity has enlarged our hearts^ and even the Lets and Impediments, we meet with in the Service of God, are fo far from retarding the Courfe of our Virtue, that, on the contrary, they iniiame our Zeal, and furnilh new Matter to provoke and heigh- ten our Courage, we imitate the third qua- Hty of his glorified Body, Donum Agilitatis. Inline, if whether we eat or drink, or i Cor. 10, whatfoever we do, we do all to the glory of ^^' God, as the Apoftle advifes ; if our Dif- courfes and familiar Entertainments favour of thofe things which are above, and, at lead Vol. II. II indiredly 50 S E R M O N XV. indiredly, appertain to the Kingdom of God^ thefe are Arguments we are truly rijhi with Chrijiy being of their own nature fuch Proofs of a fpiritual Life, of a fpiritual Refur- redlion from the Death of Sin, as the Ex- crcife of the animal Fund:ion and rational Powers are a Demonilration of the Continu- ance or Revivifcence of the natural. We read, that the Spirit of Darknefs ^ fometimes transfigures himfelf into an angel 23. of light ; fometimes takes a Body of Air, which the deluded Senfe cannot diftinguifli from a folid and real one j and fometimes as artfully moves a folid, but dead Body, as if it were alive. Both facred and pro- phane Hiftory offer innumerable Proofs of thefe Slights of Satan : I iliall inftance only in the fecond, which is moft for my pur- pofe. Thus the Witch of Endor is faid in the firft of Kings to have raifed Samuely whofe own Words feem to prove it a real Refurredion j ^are inquietafii me, iit fuf- citarer f Why hafi thou difquieted me to raife me up ? Yet St. Augiiflin aiTures us, Samuel did not rife again in his own, but only in a fi(5litious and imaginary, or at moft in an aerial Body. And thro' thefe Slights and Dclufions of Satan it happens, that many feem to rife again with Chrift, who in eifcdl rife^ J Sam. 2% On Easter-Sunday. 5^ rife only with Samuel. If we regard their Promifes and Protellations, Sin fiall never reign any more in ther mortal Body ; their Eyes are open'd to fee and bewail their paft Tranfgreffions ; they have recover'd their Speech, to declare at the Feet of their ConfefTor thofe vicious Habits and fecret Crimes which fo long had been lock'd up in Silence, and lay putrifying in their Breads ; at the Voice of Chrift they ilTue like fo many Lazarus's from their Monuments, and run to embrace their Life in the holy Communion. And after all this, who can doubt but their Refurre6lion is real, and they are truly rifen again with Chrijif But jf you keep your Eye a little upon them, you fhall fee them ilill playing about the Flames, which had fcorch'd them before ; you fhall fee them frequenting the fame li- centious Company, which gave them their Death, wantoning upon the fame Brink of the Precipice whence they fo lately fell ; like Ghofts, flill hovering about their Graves and Places of Burial; infine, not advanced one Step farther off the imminent Dangers and immediate Occajions of Sin. And after all this, who can doubt but their Refurredion was only in the Air, imaginary, or fiftitious, a Stratagem of the Devil to delude them, and H 2 to 52 S E R M O N XV. to amufe their ConfefTors, while St. PauFs Declaration, touching the State of the Wi- I Tim.^. dow, is verify'd in every Soul j *S/^^ that liv- ^' eth i?2 pleafure^ is dead while Jhe li'veth. HJE C praecipe J fays the great Apoflle ; teach, command, urge and inculcate this Doftrine. For the Refurredtion of a Soul, cries St. Bernard, is not fo eafy a thing as you imagine j // is a great and ivonderful Sacrament ; magniwi prorjhs ^ mirabile Sa- cr amentum animcejufcitatio: Great in re- ference to the Power of God j and Wonder-, Jul as to the Difpofition requilite in the Sinner. To break the tripple Cord of a three- fold Concupifcence ; to deftroy all vicious Habits, Root and Branch; to lay violent Hands upon our Hearts, and tear from our Breafts what is as dear to us as Life, and almoft as deeply ingrafted as Nature; to turn the Stream of our Affedtions, to hate Qiir oivn Souls ^ which we fo tenderly che- rifh and indulge ; to love and embrace a pe- nitential Life, of which we have fo great an Abhorrence, to which we carry fuch a ftrange Averfion and Antipathy : Ah ! Chrillian, this is not the Work of a few Hours Recol- ]c£lion ; this is not the Fruit of a few fuper- ficial Tears, which dry and vanilh as they iall ; this is not the Effedt of a Sigh, which pafTes On Easter-Sunday. 53^ paffes with the Wind \ or of a hafty Refolu- tion, which is forgot ahuoft as foon as made; this is not the Violence that takes Heaven, which does not yield upon every faint or falfe Attack. Thefe indeed are Circiimjiances which ever attend a true Refurre(5lion ; but they are not iiifallible Proofs : They arc common to a real and fiftitious one : They may be indeed the firfl Dawnings of a new Life, but are too often only a gaudy Spectre, a meer Outfide, and an amuiing Apparition ; So true is that terrible AiTertion of the holy Bifhop of Barcellondj Paucoriwi eji labor qui ^ p -, vere refiirgunt; Few there are, who truly rife Ep. ^.ad again, becaufefew will take the pains to ex- ^^'P^'^' tricate themfehes from the Snares of Sin-, and remove every Occafion, as far as in them lies, of relapfmg into it, after the Example of the holy King fofias, who not only 2 Kings broke down the Idols, banifli'd the Arti- ^^* ficers, demolifh'd the Altars, but alfo cut down the Groves, to efface even the Me- mory of Idolatry, left the Convenience of committing the fame Crime might be an Invitation to commit it. Yet this Work of eftranging our felves from the Dangers of Sin, tho' attended with fo many Difficulties, is but a rejnote Difpoftion to a fpiritual Re- furrecftion, a rcmovens prohibe?is -, there are others " 54 SERMON XV. others and nearer required, not only to the Introducing, but alfo to the Nourifhment and Prefer-vation of the new Life. This is the third Analogy the holy Fa- thers obferve between the Refurreftion of Chrift and that of a Chriftian, viz. the Du- ration and Perpetuity of it, intimated by the Apoftle, when he tells us, Chriji being Rom. 6.^. ri fen from the dead, dies no more. By which Words, not only a feign'd, but alfo a faihng Repentance is ftruck out of the Book of Life. And this Admonition is particularly addrefs'd to you of the Houfiold of Faith, who after a Uncere and unfeign'd Sorrow of Heart, after a clear and undifguifed Enumeration of all your Sins by Confeffion of Mouth, after a ferious Endeavour to apply to your felves the Satisfadion of Chrift by the Ex- ercife of good Works, ufe violence upon your Hearts, in exterminating ill Habits, and avoiding thofe Occafions, which formerly prevailed upon you ; and, infine, are truly rifen again ; but alas ! Are not rifen again with Chrift. For after you have fet your hand to the Plow, you look back upon the Eafe and Plea fu re of the World ; after you have been feafted ivith the Bread of Angels, your Hearts return into Egypt ; you remit of 'our primitive Fervour, you flacken in your Devotions, Oh E A S T E R - S U N D A Y. Devotions, you inquire into a corrupted Moral, and hunt after Cafes to difpence with your Refolutions ; you hearken to the Language of the World, till you are infen- fibly feized with the Infedion ; it gains every Day upon you, preys upon the Life of the Spirit, and at lafl: wholly con fumes it. Thus the very Means of your Salvation corrupt into the Occafions of your farther Mifery, and your rififig again ferves only to plunge you deeper into Death, by adding to the Weight of your former Commiffions a heavy Ingratitude, a Sacrilegious Abufe of divine Grace, a Contempt of Mercy, a Rebellion againft the Light, an evacuating the Death of Chrift, and frufbrating his Refurredion of its chiefeft End j that rifmg from Death ivith him^ you fiould die no more» And herein con lifts the Difference be- tween the Refurredlion of the Body, and that of the Soul. Both the one and the other are the Effedls of fupernatural and divine Power : But the one always fuppofes a Perpetuity and fettled State ; the other is fubjed: to Decay, and of its own Nature does not exclude Corruption and Mortahty. Thus the Simamites, Child at the Prayer of Elizceus, the dead Man at the touch of his Bones, Lazarus and others at the Voice of Chrift 56 S E R M O N XV. Chriil:, and they, who at his Death came forth of their open'd Sepulchres, were re- flored to Life, but to a dying Life, they lived to die again. But the fpiritual Life, communicated to a Soul by the Grace of Jejus Cbrifij is invefted, as far as concerns the Operation of the Agent, with Immorta- lity, and has imprefs'd upon it a Refem- blance of his Refurredion, a jam non mo- ritur. She is commanded to cherilli and perpetuate that Life, which nothing can corrupt, unlefs fhe lay murthering Hands upon her felf, and by confcnting to Sin, fall a Vidim to it. But can any one, who believes in earnefl the Advantage and Excellence of this fuper- natural Life, who has ever tafted the ineffa- ble Comforts of a fpiritual Refurrectlon with and in Chrift, be fo carelefs of the Advantage, fo infenfible of the Excellence, fo forgetful of the Comforts, as to lavifh them away upon every flight O^caiion, as to exchange them for every gaudy Triiie, as to wound and deftroy this Life at the per- fuafion of a Palfion, or for the gratifying \ Concupifcence, or for the indulging an Ap- petite ? If one did not find this pradtically true, in Speculation one would pronounce it impolTible j impolTiblc, that the reafonable Creature On E A S T E R - S tJ N D A V. 5^ Creature fliould perfecute its own Happl- nefs, run counter to its own Defires, and contrive its own Deftru6lion, contrary to the Di5tamcn of Reafon, to the Impreffions of Faith, and even to the IncHnations of Nature. And whofoever confiders with how many Tears, Ahns-deeds, and Morti- fications, with what Affiduity in Prayer, Modefty of Behaviour j and Earneflnefs to hear the Word of God, we have fpent this holy and penitential Seafon, in order to prepare our felves to rife again with Jefus Chrifl in this Day of his Triumph over Death, will certainly conclude, that ^we are truly deadj and our life hidden with Chrijl Rom. 6. u in God', that bei?tg thus dead to Jin, quomodo adhuc iHvemus in illo f How is it poffible we fhould harbour a Thought of living any longer in that wretch'd Condition ? Yet this time of Penance is no fooner elapfed, than we begin to provide Matter for a new Repen- tance: We take the Reins ofFourSenfes and Pallions, and turn them loofe to rove and wanton as before, as if Senfuality were the Objed: of the Church's Indulgence 5 as if Luxury, Excefs, mif-fpending our Time^ fuperfluous Entertainments, and other Prac- tices, which are at all times unlawful, were not at the mofl Holy of Times more Cri-* Vo L. IL I minah 58 b E R M O N XV. minal. It feems the Tide of our Vices was only ftemm'd for forty Days, and now the Sluices are pull'd up, to let them roll in their old Channels with more Impetuolity than before. We hear the Church's Invitations to rejoice and to be merry, her Exultcmus's and Alleluias ; we prefently catch the Sound and like the the carnal yew think it relates to Flefh and Blood j we prefently unbend the Mind, and impart the happy News to every Paffion and Concupifcence. But who would have imagined the Re- laxations of our Manners could be thought by Mankind the fittefl ExprefTions and moft unfeign'd Teflimonies of their Rejoycing at the Refurrecftion of Chrift ? But lince the World will have it fo, I am contented, provided it be made appear, that thefe are Arguments and Signs of our rifing again with Chrift. For our Lord reaffum'd his facred Body, that we might rife in Spirit with hi??], and in FleJJj after him. Our Refurrecflion then is the principle End of his; and by con- fequence thofe Actions, which demonftrate us to be truly rifen again with him, are the only proper Means to exprefs our Joy, to celebrate his Triumph. And I hope we are now agreed, that thefe confifl in fe eking thofe things ivhich are above ^ in fetting our Affe^iom On E A S T E R - S U N D A Y. 59 AffeBiom on heavenly things^ In tranfcending ail human Confiderations, in leaving the World far below us, and contemning its Vanities, Honours, and Riches, as much as we abhor its Vices and Corruptions, As for Flejh and Bloody their Inclinations and Concupifcences, which can never pojfejs the ^ ^°''' ' ^ ' Kingdom of Gody they become more than ever our mortal Enemies ; we have a new Obligation to perfecute and deteft them, a frefli Provocation to diftrefs and mortify them, becaufe they hinder us from enjoying the Liberty of the Children of God, they are a Clog upon the Heart, a Damp upon the Spirits, they check the Flight of the Soul, and lure her down when (lie is upon the Wing to have her Converjation in Phmp. $. Heaven. ^' And fince this is your Belief, but your Pradtice fo contrary, has not the Apoftle as much reafon to expoftulate with you, as he had with the Galatiajis, Sic Jhdti ejiis^ nt Gal 3. 3 cum fpiritu cceperitis^ came conJummemiTii? Are you become Jo foolijh, as to end in the Flefij after you have begun in the Spirit ? 7anta pajji ejiisjine caufa ? Have you fo long ^^ 4. bridled your Appetites, and deny'd your Senfes even their lawful Satisfadions, to let them break out at Eajier, like a Vapour from I 2 fomc 6o S E R M O N XV. fome Hollow of the Earth, more unruly^ furious, and defirudive than they could have been, had you not penn'd them in and confined them ? Have you fufferdfo many things in vain ? flied fo many Tears with- out Fruit ? given fo many Alms to no End ? in vain, without Fruit, and to no End in- deed, unlefs thefe happy Beginnings are crown'd with an anfwerable Perfeverance, unlefs you died to Sin to rife again with Jefus Chrift, and are rifen again to die no more. Which God of his injijtite Mercy ^ Sec, A A SERMON PREACH'D AT W 0 R C E S T E R, On the Eighteenth o^ April y 1686, being the SECOND Sunday after EASTER. By the Reverend FATHER H E N R r HUMBERSTONE^ Prieft of the S o c I E T Y of 7 £ 6" [/ 6'. Printed in the Year MDCCXLI. THE PREFACE. HO SO EVER reads the follow, ing Difcourfe, will fee, by the Be- ginning of it, that it was not made for the Prefs ; but it having had the fame ^hard Fortune, that many- have now a days, to be generally condemn'd without being known, it was judged convenient it fliould fliew it felf in Print ; to the End, that thofe, who think and fpeak ill of it, may fee what it is they blame. For my part, as I do not know its Crime, fo I cannot undertake to defend it -, therefore I deliver it up to the Judgment of the Reader, without any thing, but its own In- nocency, to protect it againft a Cenfure ; only- one Favour I beg at his Hands, which is, that he would not prefently upon fight of the I'exc (as many have done at the hearing it) cry out, without proceeding any farther. Here mujr ^jeeds be a bloody Sermon \ for this is tacitly, cither to condemn the Word of GOD, as being the Principle rhe P R E FA C E. Principle of ill Doftrine ; or to fay, that the Preacher has quoted it to a malicious Purpofe. The former of which, would be a Blafphemy ; the latter a rafh Judgment. Therefore let him read it over firft, and then let him freely con- demn whatfoever he finds amifs. Now, in Confidence that no Immorality will be found in it, I intreat thofe, 'that find them- felves deceived in the Opinion they have had of it, to reflecl, that perchance the fame popular Report, that has mifinform'd them in This, does alfo abufe them in a matter of greater Impor- tance-, and makes them condemn a Religion, which would be their Salvation, if they underflood it. To avoid this Inconvenience, they would do well to follow the Advice of the Apoftle, i Cor. iv. 5. Do not judge before the time •, i.e. Before your felf have examined and feen what you con- demn : If this Counfel were follow*d, I confide, that, by God's Grace, we fhould foon be united here in Faith and Charity, and in eternal Happinefs in the next Life. Which is the hearty Wifh of, ^c. S E R- SERMON XVI O N T H E Sign of the Cross. E Z E K. ix. 5, 6. Tranfite per Civitatem & percutltCi non parcat oculus vefler, neque mifere- amini: fenem, adolelcentulum & vir- ginem, parvulum 6c mulieres, interficite ufque ad intcrnecionem : omnem autem. fuper quern videritis Thau^ ne occidatis. Fafs through the city and Jirike ; let not your eye [pare, nor have ye mercy : the old^ the young man^ and the virgin ^ the little one^ and the women^ kill to utter dejiruclion ; but every one upon whotn you fiall fee ThsiM, kill you not. N my former Catechifms, I ex- plicated to you, as well as I JtSI could, the two principaLMy- ^^^^^ Itenes ot our raith, viz. the Unity and Trinity of Almishty God 3 and Vol. II. K " the 66 SERMON XVI. 0?i the the Incarnation and Paflion of our Saviour Jefus Chrift. I call thefe the principal Myfteries of our Faith i and that you may underftand why, I mufl defire you to re- fled, that there be two things in this Life which it mainly concerns a Man to know, viz. the laft End whither he is going, where all his Defires are to be accom- plifli'd, where he is to reft for ever : And the Way or Means to attain to it. Our End is God J in him we are to find our eternal Repofe j and out of him, there is no true Repofe : Our Hearts were made for hifn, and they can never be at quiet, iaith St. Auguftin^ till they reft in him. The Means to attain to this End, is our Saviour Chrift, as he faith himfelf, yohn xiv. 6. I am the way, the truth, and the Life : i. e. the Way by my Example, the Truth by my Dodtrine, and the Life by Grace. No body comes to the Father, i, e. to the beatifical Vifion of God in Heaven, but by me : i. e. by imitating my Life and Converfation, by obferving my Do(5trine and Commandments, and by the AfTift- ance of that Grace, which I purchafed at the Price of my Blood. This is the reafon why thefe are called the principal Myfteries of our Faith, viz. becaufc S I G N o/ //j^ C R O S S. 67 becaufe in thefe two confifteth our whole Happinefs ; the one being the Happinefs it felf, the other the Way to it j he that knows thefe two Myfteries, as he ought, knows enough, tho' he knows nothing ehe ; becaufe he knows all that is requifite to make him happy: And he that knows not thefe, knows nothing j tho' he know- eth all things befides; tho' he knows all Philofophy, tho' he knows how to heap together Mountains of Riches, tho' he knows how to conquer Kingdoms : Be- caufe he doth not know, that which only concerns him to know, /. e. wherein con- iifts his eternal Welfare. A Chriftian fhould have always two things in his Mind, viz. God and Jefus Chrift: God in whom, and Jefus Chrift by whom he is to be happy j God who is his End, and Chrift who is his Way. The Knowledge, and due Confideration of thefe two Points, is the Source of Life everlaft- ing, as our Saviour tells us, Johnxvii.':. 'This is life everlajling^ that they knozv thee the only true God^ and whom thou haji fent^ Jefus Chrifl. On the contrary, the want of this Knowledge j or, which is the flime, the want of a true Reflexion upon it, is theCaufe of Perdition to all thofe that K 2 peril]]. 68 SERMON XVI. On the periili. Travellers mufl needs lofe them- felves, that neither know their End, nor their Way. Thefe two Myfteries do con- tain the greatefl part of the Creed ; whe- ther we regard the Importance of the Matter, or the Number of Articles; for of the Twelve, as I told you before, thefe are Eight. Therefore at prefent we will put an end to the Declaration of the Creed, and pafs to another Part of the Chriftian Pocflrine : But firft, I have one thing to do, and that fhall fill up the time we have left for this Day's Entertainment ; It is to tell you, how we may keep a perpetual Me- mory of thefe two great Myfteries, which it fo much imports us never to forget : It is by making the Sign of the Crofs; a thing fo much pradifed by Catholicks, and withfo much Reafon, as, by God's help, I will make appear prefently : For the Sign of the Crofs, is a fhort Abridgment of all that we are taught in the Symbol of the A- poftles concerning the Unity and Trinity, with the Incarnation and Death of God the Son. Obferve a little, and you fliall fee how. When I make the Sign of the Crofs, I put my Hand firft to my Head, and fay, Jn the Name of the Father ; then under the Breaft, faying, And of the Son ; then tQ S I G N ^/ /y^^ C R O S S. 69 0 the right and left Shoulder, faying, And of the Holy Gkojl. Firft I fay fingularly. In the Name ; that is to fay. Power and Authority : Then I fay, pluraily. Father, Son, ajid Holy Ghoji 5 by which I fignify that all Three have but one Name; that is. Power and Authority, and confequently one ElTence and Divine Nature ; here is Unity and Trinity. Now, the Figure of the Crofs does reprefent the Death of our Saviour, who died upon it 3 but becaufc it was impoffible for God to die but in mortal Flefh, therefore this Sign, by a ne- celTary Confequence, doth reprefent his Manhood or Incarnation, together with his Death. And by this you may fee, that the Sign of the Crofs, which does fo fcanda- lize the World, is nothing but a Profefiion of our Belief in a Trinity, and a crucified Redeemer. 'Tis a Sign by which we difcern our felves from Jews and Turks, who pre- tend to believe in one God as well as we ; but neither believe a Trinity of Perfons, nor the Incarnation of the Second. Give me leave to detain you a little longer upon this Subjed; ; Firft, to tell you the Reafons why we make fo much ufe of the Sign of the Crofs : In the fecond place, I will fay what Difpofition of Mind is required, to 70 SERMON XVI. 0;z the to the end ii may be beneficial to thofe that make it. But to begin with due Order, let us beg the AiTiftance of him that died on the Crofs, by her Interceffion of whom he took that Flefn in which he fuffer'd for us, Ave Maria. FIDES a nobis exigit duplex qfficium^ * cordis^ & linguc:e : i. e. Faith, faith St. An-- ^ giiftin^ lays two Obligations upon us, viz. one of the Heart, and another of the Tongue : The Duty of the Heart, is to believe ; that of the Tongue, is to profefs : This latter is as neceffary as the former ; Neque enim J'alvi ejj'e pojfumus, nijijidem ore proji- teamu?', quam corde gerimus : i. e. We cannot be faved, faith the fame holy Doc- tor, unlefs we profefs with our Mouth, what we believe in our Hearts. This Doc- trine of St. Augiijlin is taken out of St. Taul^ Rom. x. Corde creditur adjufti^ tianiy ore autem co?ifeJJio Jit ad faint em : i. e. to obtain true Juftice, we muft firft believe in our Hearts, for Faith, as we are taught by the Council of 'Trent ^ is the Beginning of Happinefs, the Root and Foundation of all Virtue and good Life 3 without which, •as the Apoftle tells us in Heb, xi. It is impoffible to do any thing pleafing to God, or SIGN of the CROSS. or to be admitted into the Society of his eledt Children. But this is not enough : to attain eternal Salvation, Faith mull flovv- from the Heart to the Mouth, Ore confejjio Jit ad falutem^ i. e. whoever will be faved, mull: be ready to make an open Profeffioa of his Faith before Men, whenfoever a jull Caufe requires it. There be two things in this Matter moft certain j firft, that it is never lawful to betray the true Faith, either by a direo this in remembrance of ?ne, Luke xxii. 19. Now amongd; other In- duftries we make ufe of to keep up the Memory of our Redemption, One, and that a very proper one, is the Sign of the Crofs J the Crofs is a Monument of Chrift's Vivftory over the Devil ; a Teftimony of his Love towards Mankind, and a Sign of our Delivery from the Thraldom of Sin : By the Crofs, faith St. Chryfojlom^ he broke down the Gates of Hell, and loofed the Souls of tlie Jnft that were imprifon'd there; he unlock'd Heaven, and made us a free Paflage in thither; by the Crofs, he recon- ciled God to Man, and reftorcd Man to the Fellowlhip of the Angels : By the Crof?, iaith the fame holy Dod:or, Death was turn'd into a Sleep ; and that, which was the Dcftrudlion of Life, is made an Entrv into 7S SERMON XVI. 0;? the into Life Eternal ; that which was the Pu- nifhment of Sin, is become the Crown of Martyrs. When we look upon the Heavens, we remember the Greatnsfs of him that made them ; And when we make the Sign oi the Crofs, we call to mind the Goodnefs of him that died upon it. God Almighty in the Old Teftament, Deat.vi, commanded the jeivs to have his Laws and Ceremonies before their Eyes continually ; to meditate upon them Day and Night, in their Houfes, and in the Highways -, at their lying down to lleep, and at their rifmg again : Becaufe, as 'tis there faid, they vs^ere Memorials of their Delivery from^ Bondage : The Crofs is a Mem.orial of our Delivery out of a v/orfe Bondage than that of Egypt 5 and from a heavier Yoak than that of Fharoah ; therefore with greater Reafon we ought to think of it Day and Night ; at home and abroad, at our lying down, and at our riling up again. To this end the ancient Chriftians, as St. 'John ChryJ'oftom witneffeth, did eredt CrofTes in all Places, njiz. in the Churches, in the Markets, in the Towns, in the Fields, in the Highways, and upon the tops of Mountains i that wherefoever they went, wherefoever they turn'd them- klves, they m.ight have before them the Sign of SIGN e/' ^^"^ CROSS. ^() of God's Love, and their own Redemption. And here is the third Reafon for the Sign of the Crofs ; it is to put us in mind of the Vidiory Chrift gain'd over the Devil, and of our own Dehvery out of Hell-fire. One Argument more, and I have done: St. Paul^ in his Epiflle to the ColoJJians, ii. 14, 15. faith, that our Saviour crucified did carry the Devil in Triumph, and made him a Spediacle to God and his Angels. 'Tis a Remark of Origen upon this Place, that as Chrift was crucified vifibly, fo the Devil was crucified Invifibly : Our Lord, by fuf- fering himfelf to be crucified, you know, did deprive himfelf of the ufe of his Arms for a time ; fo the Devil, by the Crofs, lofl the ufe of his Arms, /. e. of his Power over Mankind for ever, and therefore v/as crucified invifibly more than Chrift was vifibly. For this Caufe he is afraid of the Crofs, as a Malefactor is afraid of the Gallows ; or as a Dog is afraid of a Stick, with which he hath been beaten : Metuiint illud Jig?mm, in quo Salvatcr^ a'ai's cxpo- liam pofejiates^ eas fecit cjlentui ; the in- fernal Spirits, faith St. Ardbcfiy, in his Life written by St. Athanafius^ fear that Sign, by which our Saviour triumph'd over them, and made them the Scorn of Pleaven and ' Earth. 8o SERMON XVI. On the Earth. Thofe two g-reat Terrors of the o Devils, Anthojiy and Hilario?!, as wc read in their authentick Hiftories written by St. Athanafius abovefaid, and St. Hiej'om, did always make ufe of the Sign of the Crofs as the moft efficacious Weapon againft them. Nay, which is wonderful, it hath not this Force only upon the Foreheads of Saints, but fometimes alfo (if fo plealing God for the clearer Demonitration of the Efficacy of it) when it is made ufe of even by wicked Men. We read in the Church- Hiftory written by St. Eufebius Cafarlerifes, that y/J/^?z the Apoftate, fo called, becaufe he revolted from the Faith he had been brought up in, and attempted by a facrile- gious Vanity to waili out of his Soul the indelible Characfler of Baptifm, by wafliing his Body in the Blood of Heathen Sacrifices : We read, I fay, that this wicked Man, by making the Sign of the Crofs, iho' incon- fiderately, and by force of a Cuflom he had been inured to in the time of his Chriflia- nity, did put to flight thofe wicked Spirits, which he had caufed to be ralfed by Art- magick, to learn of them the Succefs of his future Affairs. In Virtue of this Sign appearing in the Air, Conjlantine the Great, our Countryman and iiril: Chriftian Em- peror, SIGN of the C ROSS. It peror, was made victorious over all his Enemies, 'Ej^ tbtw r/)«.a, i. e. hi this thou fhalt _ Overcome. And now you have the Fourth and laft Argument for the ufe of the Crofs ; 'Tis the Terror of the Devils, 'tis our Pfotedion againft them j by this all their Attempts are made ineffe^flual j at the Sight of this they run away. On the contrary, thofe that will not make ufe of it, thofe that bear no Refpedt to it, not even for his fake that redeemed us by it, how they diiarm themfelves, and lay themfelves open to be wounded by their ghoftly Enemies, may be gather'd out of thofe Words of Ezekiel^ which I have taken for my Text. This Prophet faw in a Vifion fix Men enter into the Temple, each of them with an Inftrument of Death in his Hand ; to thofe. Command was given, to go through the City, and to kill without Mercy, and without Diilinftion of Age, Condition or Sex, all they met with, excepting only thofe, whom another Man, fent before to that purpofe, had mark'd with the Tau upon their Foreheads. Such another Vifion was revealed to St. yobi^ A[)Ocal)'pJe vii. in wliich he faw four Angels, with Power to execute the divine Juftice upon all that had not the Vo L. IL M Sign SERMON XVI. On the Sign of the living GOD. What is meant by Ezekiel's Tau, and what by the Sign of the Hving GOD in the Apocalypje, I have not authority to define : But certain it is, Firji^ That both the one and the other Ihall be a Mark of Diftindion between the Ele(^l and the Reprobate at the great dif- ccrning Day. Secondly ^ 'Tis no lefs cer- tain, that the holy Fathers do take them both for the Sign of the Crofs ^ and Reafon perfuades into this Belief; other- wife I think no Reafon can be given, why" this Sign fliould have the Name of T^aii ; a Letter, which, at that time the Prophet v/rir, did reprefent the Crofs, as our Ca- pital T doth at prefent : And what Sign peculiar to the living GOD befides the Sign of the Crofs, and why it ihould be upon the Foreheads of thofe that are to be faved by it, unlefs it be a Crofs, I think no Body can determine. Hence I concludcj That all that are found mark'd with the Crofs at the great Day, fhall be under the Protehep^ herd, niofl Sacred Majefty, a good and skilful Shepherd, one that loves his Sheep, and is tender of his Flock, covets and requires the healthful Hills, and fineft turfed Plains, for his Sheep to feed in : He fometimes refrejketh them along the Banks of fome pure and cryflalline Stream ; and then again, he feeks an 'Emi- nence for variety of Paflure, and his Flock's Vol. II, N Diverfwnt 90 SERMON XVII. Upon the ■Diverfion : But when he finds the Sun de^ dine, and is about to take his leave of us, upon his Shawm he founds a Retreat : And if his knowing Eye difcover any wanting, he leaves a while his Flock alone j he climbs the Hills, he furveys the Plains , and find- ing it laid under the ProteBion of fome Ihady Bufli, tranfported with Joy, he hugs liinifelf in his good Fortune ; lie lovingly embraceth it, he takes it in his Arms, and carries it back to the Fold. Almighty God, whofe Love is infinite ^ and Care iinfpeakahle, had led our human Nature forth to feed in the fertile Fields of a terreflrial Faradife ; whofe Hills were always Green, i\\\\ fiourifiifig with Original juAice, and the Fountains of it were the tVf^r Parents of Immortality : But when he foimded his Retreat, and found it gone aftray, he enquired, ubi es? He came in fearch after it down from Heaven ; he run through all the miferable Valley of this wretched Life ; he climb'd the Hill of the Crofs, and finding it much wearied and quite haraff'ed, he raifed it from Sin to Grace, and conducted it to the pkafhit Paftures of Eternity. He had reafon to fay, That his Sheep will hear his Voice ; the tender Demonfira- tion? I Cor. l^l 10. Second Sunday after Easter.^ (^ r tions of Love he lliew'd them, and their own Interefi would prompt them to it j yet, how many be there, 'That will hear any Voice but that cf Jejhs ? St. Paul could fay, th^t Nihil Ji?2e voce J there was nothing Du?nb in Nature 5 every thing had its Lan^ guage, and could fpeak, and fpeak fo i?itice^ ingl)\ it made the unthinking Man lijleii to the Sound, and Jloop to Lure : The World, the Flefli, and Pleafure, have all of them their feveral Dialedls, and they be all delightful 'j and tho' the Voice of God furpafs them all, yet it is no dithcult thing to make Mijiakes^ where there is fo great a Multitude : The inchanting Voices of the World will never want Admirers ; whilfl: few there be, that liften with Atten- tion to the fweet charming Voice of their beloved Pallor. The Spoufe in the Caiiticles was fo taken with it, fhe could be content to hear it always; all Sounds but his were dull and trouble fome ; Vox enim tiia dulcis : His Voice was pleafing beyond meafure, and his Converfation extreamly grateful: And could we but think it fo, we mieht have fome reafon to believe we are his Sheep.^ and belong to his Sheep-cote. This is what I would willingly let you fee, after having inwcated the Affiftance of the Holy N 2 GhofI, t^3 SERMON XVII. Upon the Ghoft, through the Intcrcejjioji of the evef BlelTed Virgin Mary j whom we will falute ia the Words of the Angel, Hail full of Grace^ Sec. St. Greg. THE World, as St. Gregory tells us Lp. 16? J" ^^Js Morals, laughs at the fimple Man, deridetur jujii fimplicitas j and its foolifh Wifdom, which doth weigh all things in a deceitful Balance, knows not the Worth of Virtue, but condemns that for Silly ^ which the God of Heaven refutes Subli?ne : But thofe, who are not of the Worlds who fteer their Courfe by a higher Compafs^ who regulate their Lives according to D/- 'vine Maxims, highly prize and efleem this Virtue of Simplicity^ do approve, and even envy the 'Encomiums God did give it, when Joh cap. he call'd holy fob^ Vir fimplex ac timens ^' ^' Deum^ A Man made up of Simplicity ; his beil Ingredient was the Candor of his Spirit i he did not know the wicked Ma^ lice of the cunning World, but didifimply fear and love his God. St. Paul would Hifim. 16. have his new "Roman Converts, Sapientes *9* in bono, & fmplices in malo : Sapientes in bono, that is, wife, wary, not to fall from Good: and, Simplices in malo, fo pioujly iimple, fo fimply ignorant, as not to know how Second Sunday ^6'r E a s t e r. q3 how to commit a thing that fhoald bs Evil. The Naturalijis^ whofe conftant Btifi- nefs it hath been Xo pry into the IncHnations of each particular thing, have obferved two notable Properties in Sheep ; their Simpli- city^ and their Obedience -^ they Jimply go with their Paftor whore ver he pleafes to lead them j and are fo punctually Obedient^ that if ftraying and out of order, a Call or a Whifile brings them back : The Son of God requires thefe two Qualities in every Chriftian that he admits to his Fold ; for Vo^ cent meam audienf^ they Hiall hear my Voice. Man hath feveral Voices, and can mani- feil his Thoughts by feveral Ways ; he can fpeak with himfelf, and in his Mind can frame long and intricate Difcourfes : his Hand and Pen will carry his Conceptions crofs the Seas, and fetch back InJlruBions from the other lide j and whilil we talk together, our Tongues do entertain Conner ft\ and fo we grow familiar. Almighty God, much after the fame Nature, doth deal witli Man ; and by feveral Ways, like to thefe, declares his Will unto him, and makes him acquainted v/ith his Orders. His firft Voice is a Word infufed^ purely interior ; his fecond is his written Word ; and hib third is his 94 SERMON XVIl. Upon the his Wordy as preached and publiJJSd: And all thefe do require of us Simplicity and Obedience ; Simplicity in believing^ and O^^f'- dience in executing whatever they command us : So that the Voice of God, under thefe three Notions, of infufed^ written^ and publijISdy fliall be the Subjed of our Firfl Point ; and the Simplicity and Obedience required in all its worthy Hearers, ihall ad- minifter Matter for my Second ; and be the Subject of, mofl Sacred Majefly, your gra- cious and favourable Attention. POINT I. THE Holy Ghoji often makes ufe of the firfl Way, and fpeaks interiorly to our Souls in a fpiritual Manner : Galen, that eminent Phyfician fays, that we have Ears in our Heart, as well as on our Head j and, as with thefe we hear thofe articulated Words framed without j fo the Jilent Words oi God (sLS St. ylugujl in calls them) ftrike Jug.io.g. our Ears within ; Non iabiis clamat fed in ^f^ • 54- ^Qy^g loquitur -J he fpeaks to us, as hereto- fore he did to the ancient Prophets, by in- ward and fecret Infpirations ; Per infpira- Joh if.\z. ti^^^^^ internas. Eliphas^ a Friend o£ jfob, declares, he felt the Effedis of this Voice in his own Perfon ; Ad me diSlum ejl Verbum abjconditumy Secmid Sunday after E a s t e rJ cjc cbfconditU7n^ & quafi furtive fufccpit aurh mea venas fufurri ejus, Gf quaji vocem aiirce lenis aiidivi ; To me was fpoken a fccret Word, and, as it were by ftealth, my Ears received the Whifperings thereof j Hke the pkafant Murmi^rs of feme purling Stream, or hke a gentle Breeze againfl: the Leaves. Some arc of Opinion, That EHphas did only boaft ; and Liranus faith. It is a pure Miftake 3 becaufe, faith he, God fel- dom, if ever, reveals his Secrets to wicked Men ; fuch as Eliphas was : However, were it fo, or were it otherwife, the great '^i. Gregory takes an Occafion from thefe /. 5.^. 20; Words of his, to make us acquainted with the lovi?2g Co?idiiB of our God towards his Favourites ^ He explicates the Infpirations o^ iht Ahnighty, by a Metaphor drawn from the pure Rivulets foftly gliding through the Woods, or upon a Gravel ^ whofe little grumbling Murmur, and pleafant Noife, is fo ftill J a Man mull prefs his Ears to hear it, it is fo delicate. The Infpirations of our God Hide fo eafily into the Heart of Man, and pafs away fo gentl)\ they be often gone before we feel them j our Mind being di- vided about the little Affairs of Life, and our dull Spirits unfit for the Maxims of a fpirjtual Condu^K Ye t 96 SERMON XVII. Vpon the Ye t the Manner, the very Method of this interior Voice ^ is admirable: Lo'-oe and Fear do interchangeably play their Part ; they do t2ich.follicite and terrify the Heart St. Greg, of Man : Aliquando amore, aliqiiando nos ter^ «t jap} a. ^^^^^ compungit : The Voice -of Love is full of Confolations ; it doth charm us fometimes in Prayer, and regales our Appetites with Delights that are wholly Spiritual in our Communions. This is that Voice, the Spoufe doth mention in the Canticles., with fo much Cant. z. Reverence : Sonet vox tua in auribus jneis, ''^' vox enim tua dulcis\ Beloved of my Soul, fpeak unto me ; let your Voice but reach the Ears of my Heart ; it is charming to a Miracle ; it is all Divine, as all devout Souls tant. I. do teftify, that have heard it. St. Gregory *• compares it to that A"//}, the Chajie- Lover did covet with fo much Ardor j Ofciiletiir me , ofculo oris fiii : And St. Denis calls it, Sti- denj. Norn, mulos dulccs divini anions.^ The Iweet In- centives of divine Love-, itiGy aivake your drowfy Souls and pufli them forward, and make them walk with large Steps in the Service of their God ; they effedually thurft jhem on ; and yet, its Force is fweet, and full of Comfort ; it moderates what- ever is harjh in the Rule of Virtue.; Ali^ quando amore^ aliquando nos terrore cmi- piingit :■ Second Sunday after Easter. 97 pungit : Thofe fiiff-necKd Souls, whom Love and SweetJiefs cannot gain upon, terrore compungit y He hath his Terrors in Store, and where Love cannot compafs. Menaces and Threats do gain the Point, and make their hard Hearts fiipple and comply : The Thoughts of Death, the Dread of Hell, the Rigours of a divine Jullice, the Sti7ig of Confcience, the ghaftly Shapes, which Sin always leaves behind, terrifies a miferable Soul, inftils in him a Horror for his Sin, makes him hear, and at length, love his God. I find in the Book of Job a certain Paffage fit to otir prefent Parpofe^ Per fomniim in vifione ?io5furna quando trruit job 3 j,- fopor Juper homines -, Fear and Appre- '5- henfion feize upon a Man in the Night, whilft afleep, and in his Dreams, fuddenly do reach the Ears of his Heart, furprife his Soul, and in a Language above what's common, lays before his Eyes the tnife-^ Table Condition wherein he languifieth -, and inftru6ts him how to ^tt free. So that thefe nightly Horrors are often the Infpirations of the Almighty ; Sonitus terror is femper jsh 15.' in auribiis impii \ Alm.ighty Go^ is (o foli- ^^' citous to fave Man, that he raileth a Vol, II. O frightful^ SERMON XVII. Upon the frightful Noife in the Ears of the impious^" which doth terrify them continually. St. Paul deciphers this Voice of God^ as he doth all things clfe, in a moll ivonderful manner j and faith, that whenfoever and whomfoever it calls upon, it is flill in order for their greater Good ; it remonftrates the Dangers that furround them, it fhews the Means of Evafon, and declares the Adi'an- tages of a better State. You worldyMan, who fondly, and even foolijhly engage your Heart to thefe things below -, Are you not truly fenlible, that the Acquifition of what we covet, is both dangerous and painfull How many do fell their Souls for thofe very things, which afterward do 'vex and tormejit them ? A little Riches, for Example, unjiiflly gotten, bring along with them a thoufand troubles and Difquiets > the Care of keeping them is fenced with Fears and Apprehen- fions'y and Chagrin, Vexation of Mind, and a Grief unfpeakable, do attend and wait upon their Lofs. O ! were it not much better, faith the loving Spoufe of our Souls, to abandon all thefe, which will infallibly leave us ? Their Friendfliip is falfe, and their deceitful Amity the certain Caufs ef many Crolles, Cares and Crimes : If you Second Sunday after Easter. 99 you muft flill be getting, feek and pur- chafe the Goods of Heaven, which are only true Goods, and can only fat isfy the Heart of Man, and make him happy. It is ftrange to fee, how this inter iot^ Voice familiarly converfeth with, and pref- fingly foUicits, the Heart of a Sinner ! Few here, I am apt to believe, that have not, at fome time, experienced what I am now a- bout to fay. How often hath God fpoken to your evil-dlfpofed Heart, in the mid'fc of your Wickednefs, while you were aBu- ally offending him ? How often hath he fuggefled to you the Severity of his Decrees, and the Vanity of your Prefumption, in letting you fee, that a fudden Death would frufirate you of that long-exped:ed Moment, which you referved till the lafl, to cry Pec~ caviy and for your final Repentance ? Do you not fear the Devil, who is ready to feize upon you ? who, fhould your Soul depart in flagranti delicto, when in the height of Wickednefs, would infallibly carry you to eternal and tormenting Flames .^ O wretch'd Man ! Think upon your End j and refled:, the time, which is now lent you, are dies acceptabiles. Days of Mercy ; and thefe once let flip in 'vain, eternal Death and Horror clofely wait upon their Train. O 2 The ICO S E R M O N XVII. Upoii the The Children of tho. yews were earnell heretofore in their Suit to Mofes, that they might never-more hear their God to fpeak, becaufe his Words were generally deliver d JExcd. 20. in Threats and Thunder > No7i loquatur ^' nobis Dominiis^ ne forte moriamvtr ; We iliall certainly die, if he but fpeak. But this interior Voice is of another Temper j Tfalm 84. Lcquettir pacem in pkbem fuani ; It is a Voice 9- of Peace ^ of Comfort and Confolation ; dif- iipateth the Clouds of Ignorance^ and calls the wandering Sheep home to the Fold j and confequcntly, all that are, or would be good, are bound to hear it ; Oves mece vo~ cem nieam audiefit : And if any are ioftupid^ or ill-advifed^ as not to hearken to it, let fuch prepare their Ears for another Sound, for a Foicc of Terror and Indio:nation : . Vocavi & renuijiis^ ego qiioque in interitu vefiro ridcbo : I have called upon you, and you were deaf to my Admonitions ; I have called upon you by my Secret In/pirations, whereby I have fo often touclSd youv Heart, fo often have difcoverd unto you the ♦S^'- verities of my Judgments, have made you fenfible of thofe torme?2ti?ig Flames^ that you will infallibly feel, if you fall under my Hands, Gf renuifis 3 and you have flighted all thefe. But when Death fhall feize ?4 Second Sunday after Easter. loi ieize upon you, and make you tremble with his cold Approaches^ when your poor Heart iliall be terrify d with that ghaftly Company^ which ihall then fur round your Couch ; when in your lajl and dying Agony you fliall call upon your God^ your Maker and Re- deemer^ Ego in inter it II vejiro ride bo ; I will Prov. i. then laugh at all your Miferies. O Chrifi- ans ! Thefe Threats are able to daunt the mo^ fix d Courage j and the EiFedis of them, which frequently happen, do often create Defpair. How many in the World, whilft living, were often and copioufiy bleil: with facred Documents from above ; yet, at the point of Death, becaufe deaf to their fir ft Call, did want the Grace of a true Repe?i- tance ; and fo lay down crufli'd in Sin. The ftrange Example of Origen^ me- thinks, (hould w^onderfully raife Attention in us, and make us lillien diligently to the written Word of God ; which is his Se- cond Voice : St. Epiphanius relates the ' Story of him in his Second Book. He faith. That this unhappy Man after his JJoameful Fall in Alexandria^ where, forced by a cruel Perfeciition raifed againft the Chrifliajis^ he ofter'd Lie en ft to the Deity of thofe Heathen Idols j not being able to bear the conftant Taunts^ and Jeers^ daily fiung 102 SERMON XVII. Upon the flung upon him by Men fcandalized to fee a Perfon of his Wit and Learning commit fo bafe a Crime, he refolves to withdraii;^ to retire into the Holy Land, and there {unknown and difregarded) fpend the poor Remains of his Days : Bat, Ultrices manus par iter j The revengeful Hand of G(?^/ went IHU <2/i);zg- with him i for he was no fooner got to HierUjQilem, bat the Report of his Learning arrived with him, and he was immediately intreated by the Inhabitants of that City, to honour them with fome feleSi Piece of his gallant Wit, which had already gain'd Renown with them -, though they had not, as yet, been fo for- tunate as to be acquainted with his Perfon. Origen excufed himfelf all he could, alledg- ing his great Indifpofition, by reafon of his long Travels, with many other fpecious Pretences j but none would gain Acceptance with thofe earneft Supplicants, who before- hand had rejbhed to admit of no Excufe, and would not be faid Nay. Infine, finding himMf extreamly pre ft, he condefc ended to their Importunity -, he mounts the Chair, and takes the Bible along with him, which is the written Voice of God, intending to make the iirft Text of Scripture that (hould occur, the Subjc(fl of his DiJ'courfe ; and Second Sunday after Easter^ ioj slnd thereupon dilate himfelf, as the Holy Gbojl rtiould fuggeji unto him : He opens the Book, and the very firft glance of his Eye fell upon that Verfe of the Royal Pro- phet, in his xlix. Pfalm ; Peccatori dixit pfaim 4a, DeuSy ^are tu enarras jujlitias me as (^ id- 17- ajjmnis teji amentum meu?n per os tmim? tu cnim odijli difcipli?tam ^ projecijii fermones meos retrorjum-y to the Sinner God hath faid, Why dofl thou declare my Jujiices^ and take my 'Tejiimony by thy Mouth? Thou haft hated Difcipline, and caft my Words behind thee j which, in fliort, is thus. How dare you announce my Law, and my Gofpel to this People, now that you have fo bafely and fo unworthily tranf- greft them both ? Having read thefe Words in a languiJJnng Tone, v/ith a pale and re^ ferved Countenance, he fhut his Book, he laid it by, and, like a Perfon jlruck from Heaven, did lofe both Senfe and speech. The People, who did thither jlock in Crouds to hear him, were ajionijh'd at this new v/ay of Preaching : In the mean while, poor Origeris Heart was daunted ; and feeing himfelf condemned by his own "Words, he did yield up his Soul to Griej\ his Eyes to l^ears, his Mouth to Sighs and Groans, My God! What a Sermon was 104 SERMON XVII. Upon the was here ? efpecially for Ortgen^ to whole Heart God did fpeak, and fpeak fo, as to make him TVifer by his Fall. Whilst wc, wretched ShmerSj can ifrave the Infpirations of Heaven, and what we read make no EJieem of j we have juft reafon to Fear, that while thus we flop our Ears, while thus we block up all the Avenues to our ill-inflruded Hearts, Al- mighty God feeks no other way of En- trance-y and he, who ^ flights a proffer'd Guide, may find no other Way to Blifs. The Rich Man in the Gofpel deiired to be revived, and live again on Earth, that by converfing with his Brothers, and de- fcribing unto them the Horrors of that Place of Torments, where he had fo long been detained a Sufferer, he might teach them how to avoid it : But anfwer was made him, Habent Moyfen & Frophetas, audiant cos; If they will neither hear Mofes, nor the Prophets, 'tis to he fear d, they'll not believe a damn'd Soul, tho' come from Hell} and fo his Suit was rejected. Who of all us, that hath not e>:peri- enced both thefe ? No Heart fo averfe, which God hath not Jirove to win j no Sinner fo depraved, for whom the Ahnighty hath huh 1 6 29. Second Sun lay after Easter. 1<5. hath not flill a Pardon in referve : His Voice hath been heard fevcral times j and we, Hke droufy idle Sheep, do never mind It. He did fpeak with his Tears, as fooii as he was born ; P rima7n fimilem nobis emijit 'voce??i phraiis \ and only a few poor Shep- herds, and three ftrange Kings, did take no- tice of it. Being able to is)rite Man, he did raifc his Voice, he ^\A fpeak louder, he preached almoft daily j and only a Sama- ritatiy a Zacheus, a Centurion^ a Magdale?i were awaked from the Sleep of Sin at the found of it ; yewry and Hierufalem were quite deaf. He afcended the Pulpit of the Crofs, and did fpeak with fo much Violeiice he did rend his very Throat, and ^^7?/ forth his Soul at it j and only one poor Thief did hear, and was fenfible of the Noife he made. The Scribes and P bar i fees, Herod and all the Soldiers, were at the very Poot of the Clvair, and could not^ or would not ht^v one fuigle Syllable. When lie rofe from the Grave, he did fpeak fo earnefily, he moved the very Stone from off him j and yet the V/atch remaiiid fafl afleep ; Dicite quia vobis dormientibiis j They ' were none of his Sheep, they did not hear his Voice : or, if they did, they wanted both Simpli- city, and Obedience', which are two ^z^- VoL. II. P n]:^^ io6 SERMON XVII. Upon the lities abfolutely requijite for good Sheep;, as you will find by my Second Point. POINT II. Vocem meam audient, ^hey will hear my Voice, THE Prince of the Apoftles called the Sheep of JES US, who are the true Chil- dren of the Churchy and whom he was commijjion' d to feed, Filios Obedient ice. Sons of Obedience : He exhorts them to fhew themfelves fuch in Reality, by the Obfer- ^uance of God\ Commands : He is not content to have them only obedient, for that alone will never make them perfedl -^ but, moreover, requires they fhould be Matth. 10. prudently fimple j Prudentes Jicut ferpentes, °^' Jimplices ficut columbce -, They mufl be like Sheep, and obferve their Paftor in all his Motions. The very Ejfence of a Chrijlian requires both thefe Qualities, Simplicity in believing the Articles propofed unto us, and Obedience in performing what they demand of us. When Man doth firft commence Chrif- tian, the firfl Queftion that is put unto Itamtual. him, is, ^id petis ab Ecclejia fanSia Dei^ What do you ask of the Church of God ? and Second Sunday after Easter. 107 and he anfwers, Faith, Fidem : It is the firil of all the Virtues infufed in Baptijhi^ and the moft necelTarily requifite upon fevcral refpeds : Firjl, becaufe it is the Bails, or Ground^ on which all our Hopes are built ; For Tolle Fidem:, & carter a fuftn- lijiiy Take Faith from Man, and he is but one poor degree above a Brute ; and, as in a Building the Foundations do always lie concealed within the Earth, fo thofe My- fteries which are propofed unto us by our Faithy lie all clofe concealed within the hidden Secrets of the divine Veracity : Gloria Dei efi celare verbum ; Almighty ^than. in God doth glory in hiding his Secrets from ^-^"*'^"^* us ; and a Man doth merit more by iimply afTenting to what he cannot comprehend : For, Non habet fides meritimi ubi hiimana Sl Greg. ratio prcebet experimentum ; our Faith is ^""^ ^^* ufelefs^ and cannot claim Defert, where hu- man Reafon hath gain'd Experience. Secondly, If we conlider tht ObjeSfs propofed unto us, we ought to be truly fimple , and veil our Judgment j be- caufe all the Myfleries of our Faith do fur- pafs the reach of human Underftanding ; that, for Example, of the Unity and Tri- nity of Godj can never fall under the Light of human Reafon ; but is made known P 2 unto IqS sermon XVII. UpG?2 the unto us by z fupematural Revelation. What Wit, tho' moft 7'efincd ^ what Under- ftanding, tho' n,ever fo •penetrating^ can difcover Thf-ee in One^ and One in ^Three ? One and the felf-lame EJ/ence of a Deity in T/jree diilinCl Perfons, and a Plurality of Peiions in Gne and the fame GoJ. Every Man hath /uo Eyes 5 one Ma- ture did provide him with, and that's his yiulgmentj and his Reajbn ; the other was le?it him by Grace ^ and that's his Faith : If he intend to fee perfectly with this, he muft iDink with the Other : clofe the Eye of human Reafon^ and your Faith v/ill be more difcerning. Have you never obferved a Man, who j///;j aright, and infalHbly hits the Mark, he winks v/it"h one of his Eyes ; for then thofe Spirits which did ferve them both, now join'd together to aj/iji but one, do Jirejigthen ■ ih^ Faculty, and make the Shot more certain : So you, if you deiign the attaining thofe Myfleries, whofe K?ioi^- ledge our lowly Nature cannot reach to, mufh wink with the Eye of your B.eajbn^ and only look through the /imply iingle Eye of Faith. The Spouf* in the Canticles had two m.olt beautiful Eyes ; they were Cant. c. hke the Eyes of a Dove, Ocidi tiii Co- himbarum', yet, as we read, flie wounded, her i. I Second Sunday aftei' Easter. 109 her Beloved with only one ; Viilnerafii Cant. 14. cor meiim in uno ociilorum tuoriim : Hence ^' we gather, that it was not the Eyes of her Body that wrought this Conquefl ; for they were chartni?ig both alike : But it was the piercing fingle Eye of her Faith, which gave the Wound, and made his Heart her Captive. All thofe knowing Wits, which are moft of all illuminated with the Light of human Reafon, are not always the moft Jinccre and faithful : A poor ignorant Perfon, whofe Heart doth know no double^ and is only owner oi -a. fingle Faith, fhall do more, fliall love his God more intirely, iliall gain a greater Knowledge, and confe- quently a more ample Merit, than thofc high-flown Minds, whofe Conceptions are the Rule they go by, and vainly fancy their floallow narrow Thoughts a Gage capable of the Grandeurs of an Infinity. The Hiflory of Alanus is a Demon fir a- tion of this Verity : This Man was the moil remarkable of his Time, the moll; learned Perfon that then did live : The very Epitaph upon his Grave-flone doth make it out; ^i duo, qui feptem, qui omne fcihile fcivit : He had run through, and did underhand the Texts of both the Tfla- meats ', 1 10 SERMON XVII. Upon the ments -, he was moft excellently well verfed in all the i^v^n liberal Sciences : Infine, he knew all could be, or was fitting to be known. This Prodigy of Wit and Science^ upon a time, invited the Inhabitants of Paris to be his Judges^ and hear a Sermon of his, wherein he promifed to give them a large and perfeSi Explication of the Myfiery of the ever-blefTed Trinity ; and the better to adapt himfelf for this Enter- prize, he makes a ColleBion of all the Ar- guments and Pajfages of Scripture that might beft ferve his turn. The Night before he was to appear in Publick, walk- ing by a River fide, mufing with himfelf, and polijhing his Difcourfe, he was diverted with the pleafmg ObjeB of a beautiful little Boy, who, fitting on the Bank-fide, was laving with the Palm of his pretty Hand, the Water of the River into a little Hole which he had made on the Bank-fide. Sur- prized, and withal delighted with the pretty Spedacle, he inquires, what its Defign could be, he feem'd fo bufy about ? Why, Sir, my Defign is to put all that Water you fee between thefe two Banks^ into this little Hole I here have made. Alas! replyed AlanuSy fmiling, you will be a great while before you will be able to compafs that : No, Second Sunday after Easter. jii No, Sir, excufe me, not fo long as you imagine j for I fhall have performed this in- tended Task, before you will have made good your Promife^ and have explicated the My- ilery of the Trinity -, and having faid fo, he vanijh'd. It was doubtlefi fome Angel fent from God^ to teach this Dod:or Sim- plicity, and confound his Prefumption : And he was io furprized with this Anfwer, and withal io fenfible of his Temerity, that he immediately became a Shepherd, and tended the Sheep of a certain Monajlery of St. Ber- nard's Order ; in which he alfo afterwards became Religious. From hence we may learn, that a limplc Faith dives more profoundly into the greater Myfteries of Re- ligion. Nefcio, faith the Great St. v^z^^2^/;z, ^''^•^^^^**^ ^ liber e me nefcire profiteor, & in hoc Chrif- nit. tianus fum quod unum Deum in Trinitafe confiteor : For my ihare, I do freely own my Ignorance, and in this I think my felf the better Chriflian, in that I profefs and do adore One God in Three Perfons, not- withflanding I cannot comprehend it. The Holy Ghoft could, if he had fo pkafed, have clear d all our Doubts ; and yet hath left us in the dark, that in our fimple Belief our Faith fhould reap a more copious Merit j Cum fnnplicibus fermocinatio • ejus: 618 112 SERMON XVII. Vpo?2 the ejus : Almighty God^ faith Solomon, dii- covers his Secrets, and familiarly converf- eth with the fimple of Heart : I could wifli from fni?ie, that we were all of the fame J)e Trafc. Mind with the learned Tertullian : Nobis, faith he, curiojitate opus no7i eft poft 'Jefum Chriftum, nee inquifitione poft Evangelium : Now, that yefus Chrift hath revealed his Verities our Curio fity is not neceffary, but fruitlefs ; and all Demands are vain to him, that hath received, and profefTed the Gofpel : In all our Foints of Faith, it is fufficient that God hath faid it ; hcec dicit JDominus ; one fingle Word of his out-weighs ten thoufand Reafons. The other PiDpcrfy, that is obferved in Sheep, is their Obedience-, they go with their Shepherd wherefover he pleafes to lead them ; they are atte?itive, and do hear his Voice J they remain in the Fold till he releafc them ; xhty feed as long as he thinks expe- dient, and take their Reft when he appoints them : £/ nos Chriftiani, liiith St. Clement, de nulla re vel eventu foliciti in providentia cognit. Dei conquiefcimus ; And we, if we be good Chriftians, like good Sheep, repofe wholly in the Trovidence of our God, who fecures us by his Care -, for St. Auguftin feems to Coif, r".^ blame us v/ith a %/^ in tejhis & nonftas^' II. projicc Initio Re- Second Sunday after EasteR. 113 projice te in eiim^ prcjice te fecurus^ red- pict te i Never coiiiide in your own Force, but lay your whole J^re/'s on God j if he ?'ecewe you, you may walk feciire^ and free from Danger; he will take care of your Temporals, he will dire(^ your Spirituals, and lead you to Eternity. Almighty God, in the Yivtb. Pfalm of the Koyal Prophet, advifeth us intirely to rely upon his Providence -, and, Wkc Jimple obedient Sheep, leeve all the Sollicitude for our Temporals, to the Care of our vigilant Paftor : 'JaSia cogitdtiim tuum in Do?ninum, ^^Mm S¥ & ipfe te eiiutriet. The Ancients, who have ^^' been furpajjing ingenious in their Defcrip- tions, have reprefented unto us the God of Nature in an human Shape, all over Breaft from Head to Fool, and all the Animals of the Earth fucking at it; ojily Man, whom chiefly and moft of all he loved, this God Kuminus carried in his Arms ; to inform us, That notwithflanding his iini^ verfal Care did feed all the Beafls in the World, Imples omne animal benedi^liojie -, Pfalu^^- yet \vi^ Kindnefs to Man was fo obliging, he '^" embraced him next his Heart. Ego quafi nutritius Ephraim, portabam eos in brachiis meis, faith the Prophet Hofea ; And I, as a iV«r/J;;^ Father io Ephraim, carried them ^^''^' **' Vol, II, Q^ \n T 14 SERMON XVII. Vpon the in my Arms : Nay, my God^ you are to us ■mo7-e than a Nurfe j for you let us fuck your St. John own Blood J Propria nos pafcit cruore : No in!^ad°"' Nurfe fo kind, nor Shepherd fo /^«^^r of his pop. Ant. Flock, as to feed them with his own FleJI^ and Blood : But you have giveji us both j - your Flcfj for our Food, and your Blood to refrefh us, amcena pafcua. As to what regards our Souls, and the fpiritiial Concern thereof. Almighty God doth not always immediately intermeddle with it, but makes ife of Men, whofe Guide he iSj and whom he infiitutcs Directors for others j in default of which, many do lind themfelves expofed to danger, and liable to be deceived by our common Enemy. Epf. 87. Hence it was the devout St. Bernard was it^iJug. accuftom'd to fay, Tto that Man who was his own Guide, had a Fool to his Majier-, he fieeded no Devil to tempt him, for he was worfe to himfelf than any Devil could be : ^i fe fibi Magift^utn conftituit, fiulfo fe difcipulum tradit. A Lamb, that will only feed where he pleafeth, is ready to flarve^ and at length dies in the Pownd. My God ! What is Man if left to himfelf ? Our JVif dofu is but Folly, and our K?iowledge but Ignoraiice at beft. Few there be who truly ferve God as they ought ^ and fewer, who, if Second Sunday after Easter. 115 \i guided by their own Spirit, ever attain Perfedion. How then fliall they poiTibly arrive to their f/^rw^/Home and Happinefs ? I call their eternal Ho?fie, the Myftery of their eternal Doom j the Myftery of their Predeflination 3 Myfteriiim magnet anxie- tatis. St. Lewis Bertrandiis^ having often and feriouily ?neditated on that Saying of the Wifeman, NeJ'cif homo iitrum amore EccJef.n). digfiiis Jit an odio : . No Man can tell whe- ' ' ther he deferve Love or Hatred y could fcarce refrain from T'ears^ and being isked the Reafon, anfwer'd, Timeo & jieo^ quia 7ieJcio quid de me futurumfit -, I fear and I weep, becaufe I know not whether I fliall be on the Right Hand or on the Left ; whether I ihall be for a whole Eternity among the Sheep, or among the Goats. The Royal Prophet was in the fame perplexity ; Anticipaverunt vigilias oculi mei, turbatus Pf^-'"' :^'>- fum, & non fum locutus : My Eyes have ^' been continued Strangers to all fort of Reft, I was troubled, and did not dare to fpeak, for fear my good Shepherd fliould caft me off, and fo I be left to my felf and Jiarve : Yet after all his Apprehenlions, like unto a fimple, obedient Lamb, he placed all his Confidence in the Care of his pious Paflor 5 In manibus tuis fortes mece. Cij2 But .}i6 SERMON XVII. Upon the But you, wretched and u n for tun ate 5/;?- 7ier, what excufe will you plead at the latter Day, for having left the Fold, for having been difobedient^ and deaf to the Voice of your Pajlor f You cannot fay, he did never fpeak to you ; nor can you ..Jefty but that you have heard him ; this will but augment your Crime : The daily Accidents, you hourly do fee, are fo many Admonitions that infiruEl you in your T>iity : The Difafters that wait on Vice, and the miferable 'End of Sin, fhould teach you how to avoid it. Suppofe you were inform'' d that the Way you ivalk in is full of Precipices ^ the Meat your are about to eat is poifoned, and brings a certain Death j that the Road is full of Thieves : You could not in reajbn complain, fhould you find your felf ftript of all you had, and at the poi?it of Death, if you fhould cither go abroad^ or eat after fo friendly an Admonition : All the Excufes you ^ could bring, all the Co?nplaints you'll make, will only ferve to aggravate your Folly : Melius erat illi non cognofcere viam 'Jujlitia; : Jt were better for you, you had never heard the Voice of your Shepherd, you had never been born in his Fold ; your Sin would not then have been fo enormous. Had you not Second Sunday after Easter. 117 not heard the Truth fo often preach'd, had you not been foUicited by fo many Infpi- rations, had you not ieen fo msiny fad and fatal Examples ; our Saviour could not then have reproach'd you : Si non eis locutus Joan. 15.. ftiijfem, peccatiim non haberent : If I had not Jpoke unto them ; if they had not heard my Voice, if I had not made them fenfihle of their T)uty to God, of their Obligations to the Almighty; if I had not dif cover d unto them the maUcious Deceits of their com- mon Enemy ; the inconstant Vanity of the World ; if I Imd not made them acquainted with the Rewards of Virtue, and given them ^fght of Heaven and Hell, let them, have feen the Pains of one, and the Delights of Paradife ; they might have pretended fome Excufe, but now 'they have none. TJtinam calidus ejjes vel frigidus^ fed quia ^f^^- 1- tepidus es incipiam te evomere : Would to ^* God you were either Hot or Cold, but be- caufe you are but Luke-warm^ incipiam te evomere, I fhall begin to caft you out. To be Hot in the Scripture Phrafe, is to have a lively Faith, and a copious Store of Good- works : To be Cold, is to be poor and dejiitute of both ; but that Man is neither^ he is only Luke-warm, who liaving had fome Sharks and Lights of Faith, did fufFer them Ii8 SERMON XVII. Upo?i the them to be put out and die for want of feeding them with the conflant pra6iice of Good-works. A Man might ohjedl to thefe, what the Idolaters faid heretofore to the ancient loofe Chriftians, Vbi eji, as Salvia?! relates. Lex Catholic a qiiam creduntf Ubi pie tat is (^ charitatis prcecepta^ qua difcutit? Where be thofe Catholick Verities^ that Faith and Law which they profefs ? Where be thofe Fi^ecepti of Piety and Chaftity, which they are "tbmmanded to obferve ? They pre- tend they believe the Gofpel, which pre- fcribes Continence to its Hearers^ and they live quite contrary j they would be thought to imitate yejiis Chriji^ who ex- horts them to give to the Poor, and they fieal from their Neighbour : They hear the Voice of their Shepherd, but never obferve it } In 7iobis Chrijlus patitur opprobrium : Our difiblute Life is a Difgrace to yejus^ and that Religion of ours which is founded in his Bloody is not only made defpicable, but is prophan'd by our loofe Comportment. I would have all fcandalous finful Catho- licks^ once before they die, make one fe- rious RefcBion on thofe Words of holy J oh 33. fob ; Seine I loquitur deus, C^ fecundo id ipfum non repctit : God fpcaks Once, but feldom repeats lA- Second Sunday after Easter.^ 119 repeats the fiime thing over a Second time : , as who fliould fay, be attentive to the Word of God^ receive his Infpirations /imply y fubmiffivety and punctually obey whatfoever they fhall fuggeft unto you j left, if once neglcBed^ fecimdo idipjum non repetaty you may never have them a fecond time. And you, Soveraign Pqftor of our Souls, Pajior of all the World, who art that good Shepherd, that laid down your Life J<^^' »^» for your Flock's Security ; Bonus Paftor an imam dat pro ovibus fuis : // was thro' your Death we have been f^-eed from the Jaws of the infernal IFolf and now do ^>^- *°^'^ feed in Safety j Nos autem populus ejus & oves pafcusB ejus: Own us as yours, a72d make us always hear your Voice : Let us be fimple as Lambs, obedient as Sheep, and whe?i Night fiall come , beloved Paftor of our Souls, when you f:all fepa- rate your Sheep from amongfl the Goats, place us m your Right Hand-, Inter oves locum praefta, & ab hcedis nos fequeftra. Infine, dear JeCus, brijig it fo about, that haviiig had you here for our Lord, and for our Paftor, we may have you a whole Eternity in Heaven for our Reward and for our Crown. Which II. 120 SERMON XVII. Vponthe,h:z, Which God of his infinite Bounty grant your niofl Sacred Majefty^ and all this pious AlTembly. In the Name of the Father^ and of the Son^ and of the Holy Ghofl. Amen. A S E R Prcach'd before her Sacred Majesty the QUEEN, I N Her Chapel At W I N D S 0 R, on tKd Twentyfir{l Day of April, Amw i6S6. By tlie Reverend FATHER NICHOLA S CROSS, of the Holy Order o^ St. F R J N C I S, and Chaplain in Ordinary to Her MAJESTY. As Publijifd by Her Majesty's Command. Printed in the Year MDCCXLI, SERMON XVIII. Preach'd before her Sacred M A J E S T Y the QUEEN, Of the JOTS of HEAVEN. PSALM Ixxxiii. 5. Beati qui habitant in domo tua, Domine, Blejfed are thofe, 0 Lord, who dwell in thy hoiij'e, H E Egyptians^ molt Sacred Majefty, willing to decyphel', and pencil out Nature, whom they look'd upon, as the Source and Fountain, whence all Fa- vours were derived to Men, reprefented her in a human Shape ; having a Breafl that continually gufli'd forth a precious and fo- vereign Liquor : Her Right-hand was bufy in removing Dangers from her Favourites, whilft the other was laden with Rewards tt> recompenfe thofe, who adored her. Vol. II. R 2 These 124 SERMON XVIII. Of the These Inventions oi Antiquity do lively fet forth the Portraiture of our eternal Fa- ther^ who, from an unexhaufted spring of Charity, inebriates with ineffable Sweet- nefs thofe, who love him ^ Inebriahuntur fihuhertate domiLS tuce^ ^ torrente '-johip^ tatis tuce potabis eos, fays the PJalmifl \ ' ^They Jhall be inebriated from the plenty of thy houfe, and of the torrent of his pie a- fure he will make them drink. So that God may juftly be term'd to have a Breafl "which conveys a moil: delicious Stream, whofe Sweetnefs cannot be exprefs'd, and only comprehended by thofe, who have happily experienced it ! His Kight-hajid is always ready to fliield his Servants from Dangers in this Life, whilft the other is 2*eady, in the next, to veil them with a -State ai Glory, as far furpaffing liuman Elo- quence to unfold, as our Sufferings to merit : ^ia non funt co7jdign<:e pafjiones hujiis teinporiSj ad futtiram gloriam^ qiice re^ ■velabitur in nobis ; becaufe, The Tribula- tions in this Life^ are no ways proportionable to that future Blifs^ which fiall be revealed m2to us J When the Curtains of our Mor- tality fliall be drawn, and that v/e have ended the laft Ad of this Life by a happy Period, This Joys o/^ Heaven. 125- This Text gives me occafion to fpeak of the Joys of Paradife ; and tho' they exceed what either Eye hath J e en. Ear hath heard^ or the JJnderJiandtng of Man can comprehend : However, Firji, I will ven- ture to give you a rough Draught of them; And in the Sequel chalk out to you the Means, by which they may be obtain'd. But before I begin, I beg the Concurrence of your Prayers, to purchafe the Gift of the Holy Ghoji, by the Interceffion of the ■BleJJed Virgiii. Most Sacred Virgin, ivho art the Conduit conveying Life and Grace from the Bofom of thy Son, to wretched Creatures, and nvhofe happy Soul is advanced to the highefl pitch of FerfeSiion, of which any pure Creatiw^ can be capable j afjifl me, if you pleafe, fo to defcribe a State of Glory, as that my Au- dience may be enflamed with a Zeal for its Acquifition ; and we will falute thee. faying, Ave Ma r i a, &:c. I T is 2in Axiom in Pbilofophy,'\h.d.t all tilings created have allotted to them, as proper to their Being and Conrifiencc, a Center, or Refting-place, whereunto they naturally tend, v/herein they are fully fatis- fied, and unto which they are united by fo Uridt a Sympathy, as, without Violence they 126 SERMON XVIIL Of the they cannot be feparated. We fee the ele- mentary Bodies have their Center, where they are in Qnlet and Repofe. Flants grow to a certain Greatnefs, proper to their Species: The natural Appetite of Brutes encounters that, whith gluts their Avidity ; all other things find here their utmoft Perfection . Man therefore being the moil noble Creature of this inferior World, adorn'd with the lively Image of his Creator, and conftituted Lord and Mafler of the Univerfe, cannot want fome Term, or Objed:, to which he is born by an impe- tuous Inliin(5t of Nature, and which once acquired, all Motions and Pretentions would ceafe : Yet 'tis moil certain that he alone, •during this Life, cannot attain and reach unto his Center : For his Underffanding elevates his Thoughts above the Heavens, and all the Power of Nature j his Will frames intinitely more Defires, than the World hath Perfediojis j by which we are taught, T^hat for Man to be happ)\ he muft C7ijoy a fovereign Good ; For all the Beauties, Empires, Riches, and Pleafures of the World, cannot give a full Satisfadlion to the Will ; it ftill longs and breathes after an univerfal Being, which cannot be fotind in things created. Wherefore we muft corb- el ude, T^kerc is a Goodncfs infinite, an Ef- fence Joys of He aw eh. iij-. fence moft fimple^ 'which containi?tg all Good^ is fovereignly happy in himfelf : And this is the due and right Objed: of our Wills and Defires. The Royal Prophet infinuates as much, when he fays, ^atiabor cum appa- ruerit gloria tua : That nothing can fa- tiate the boundlefs Soul of Man^ but the fight of God in eternal Blifs, Fifies live not but in the Water, Birds m the Air, Fla?its with their Roots fix'd in the Earth ; all other things in the Pkce pro- per to their Being : So the Mitid of Man cannot be free from Anguifh, whilfl fepa- rated from God ; He is the Center of our Hearts : In whom, as St. Paul ' fays. We live, move, and are. Excellently well St.AiiJiin expreffes this, faying, O DominCy aliquando introduces me in nefcio quam dul— eedmem, qua fi perficiatur in me, nefcio quid erit, fed fcio quod vita if a non erit: 0 Lord, thou doffmetimes lead me into un- hiown Delights, which if compleated in ?ne, 1 know not what it will be -, but fure I am, it cannot be this Life. For he clearly difcern'd, that the Condition of our Mor- tality, wherein we here lie groveling, is no ways capable of thofe ravifhing Delights prepared to fill the Extent of our God- thirfting-Souls. He goes on faying, Fecifi 710S Domine^ ad te, & inquietum efl cor nojlrum, doJiec 128 SERMON XVIII. ()f the donee requiefcat in te : O Lord, thou hajl made us for Thee^ and our Hearts are rejikfs wit il they reft in Thee. ' Cast your Thoughts on whatfoever your Fancy and Imagination can frame, and you will find this a Truth undeniable. If you confider fenjiial Delights ; behold a Solo^ mon, the greateft of Wits, a Prince, young, rich, powerful, and fwelling in a full Plenty of all things ; v»^ho made it his Study, to delight himfelf, in what- ever might be agreeable to his Senfes : Yet infine, he publifli'd his little Satisfad:ion, crying, Vanitas "canitatum, & omnia va- nitas : " He avows his Folly, and all his Experience had but taught him, there muft needs be fome tranfcendent Objed:, to correfpond with his unfatisfied Delires Again, if you go more rationally to work, and weigh the Operations of our fpiritual Subftance, thefe likewife we iliall find here deficient, though not in the Ob- jedl', yet in the manner of enjoying it : Of this, we have a Precedefit in the Perfon of St. Paul, who w^s rapt up to the third Hea'vens^ admitted unto Secrets unfit to unfold to Man, privileged with the Dig- nity of an ApoMe, and acquitted himfelf of that Charge, the moil glorioudy that ever Man did ; was become fo Spiritual as to find J pyso/* Heaven. li^ lind foiid Conteiumsnt amidft ChainSi Prifons, and ali forts of Perfecution : Yet notwithftandixng all this he ilTues forth this affed:uous Note, Cupio dijfohi^ & ejfe cum Chrifio ; I defire to he dijfolved and be with Chrijl \ v/hich evidences^ there was yet fomething wanting to accomplifh his De fires. Since then 'tis clear, there u another Life J ^wherein tnufi be terminated the Motion of our ever a£live Souls ; :let us, if you pleafe, a little glance upon it, and folace our felves, in the Difcourfe of what will be one Dav I hope, the Subje6t of our Fruition ^ though at prefent, but of cur fweet Expedation.. And here, methinks, I am jufl like a Veflel lanch'd into the main Ocean, without Helm or Compafs, which tells me, I may- wander, but whither, and to what Port, uncertain : So I, about to fhadow forth a State of Glory, am diflracfced into as many Thoughts as there are M^^^'j of things, which caufe pure Delight ; fain would I fix on fomething, but alas! each Glimpfe of Glory flrikes me dumb, and makes me cry out, with that great Father o( the Church St. Aujlin, Amari potefi, cejlimari non potefi : It may bs ioved^ not prized^ nor confequently exprefs'd. You fee then, my dear Auditors, into what a Labyrinth I am cafl, and how un- able to perform my defigned Task, How- Vol. IL S €ver« I jo SERMON XVIII. Of 'the ever, I will venture to fpeak one thing,- and this one thing is all ; 'tis the Sum and Epitome of '<\'hat ever may be faid thereof; to wit; ^hat we fiall one day be inade hiipp)\ by that fame Felicity^ wherewith he himfelf who is fovereign Lord of all things, is blcjfed and made happy. For his Beati- tude is, to enjoy himfelf, and contemplate his own Beauty and Perfections : And thisf iame Beatitude will be communicated to us poor Worms through his Liberality ; Similes ti erimus, & videbimus eumficuti efi, i John cap. iii. We fall be like to him^ and fee him as be is : Then, that divine Effence^ which hath given Life and Being to all Creatures, from whence they derive what ever they have of Beauty and Perfection, will be laid Open to our Embraces. Then, that divine Effence^ which hath raviili'd into iVdmiration, by the Splendor of his Glory, the Seraphims^ and all the Blefed Spirits^ for above thcfe five thoufand Years, wilt be given up to our Poflefiion, to gaze thereon and feed our glorify'd Senfes for all Eternity. Then will happen, what I faid to you in the Begin- ning, Satiabor aim appariierit gloria tua. I'hen all Motions and Pretenfwns will ceafe. Then this Will of ours, which leads iisr here incefTantly from one Pleafure to antoher, ftill as unwearied as enfatisficd, v*^ill have J O V S o/" H E A V E N. J 3 I have nothing more to will, or deiire. For the Soul, freed from Encumbrances of the Body, and Allurements of Flefli, will plunge her felf into the Abyfs of the Divinity,.-, and will there be neceiTitated to love i for it is impoilible not to love this fovereigti Objedt propofed unto us by a clear Vifion : And as Iron red hot is divefled of its own Form, to put on that of Fire ; fo the Soul, enflamed with this Love and beatihck Frui- tion, will by a Way wholly ineffable, even melt from her felf, and dilfolve into God ; where all her Affedions will be /"/; a manner deified, and loft as it ivcrc in the divine ILfjhice. Then this UnderfLandlng of ours, which toils it felf in the Search of iYJ/^^^6''J S^ecrets^ will be at reft ; reading in the divine- Na-^ tiire, divine and human Myjierics^ and all the Wonders that have been wrought by the Omnipotence, Wifdom and Goodneiy of God ; for, elevated by the Light of Glory, we {l:iall fee ail things, whic|:^ ar^ jormally in God, that is, ..all his Perfec- tions ; his Wifdom^ GofidueJ's, Pou-e/\ E~ teniity, Imwenjity, and his- other ^^///-//v/t'ca. Videbifjius eum Jiciiti eji^ fays ^i.yotn -, V/e J!:allJ'ee him as he is j which would i:o!; be fo, if any of thofe lay. hid frpm us. And .^i^vhereas all the Perfedions in God, is but S 2 one V32 SERMON XVIII. Of the one pare, and moft iimple Perfe(5lion, hence it is, that his dhine Effence cannot become our perfedlObjeft, without a clear Difplay of ail his Perfetftions. We fhall fee in the TFord, the Beauty, and Order of the Univerfe, all the Species, and Kinds of natural Things. For the bcatifick Vifion will not be inferior to the natural Knowledge of Angels, and as they naturally know all things, fo fliall the BlefTed j it being^ a Condition requifite to their Underflanding. We fhall fee all the fuper-natiiral My- Jteries, which have been here matter of our Belief; for then, paffing from the Ob- fcurity of Faith, unto the Splendor of a Vifion, we fhall behold the Lamb, iinclajp- ing his myfterious Book : We fhall con- template i\iQjublime Myjiery of the Bleffed 'Trinity, how theiv7//w produces \i\iSonCo- ctcnial ^and, Conjubjiantial to himfelf ; how the Father, and the Son, loving one another, breathe forth the Hc/y Ghojl : How Three are One, and make up a Trinity in Unitx, Then fhall we perfe(51:ly underfland how Chriji is intirely contain'd after Confecra- tion under the Species of Bread and ^Wifie, and how the Lord of Heaven and Earth is j:onfined to fo fmall a Compafs, as to be grafped by our unworthy Hands. Joyso/^Heaveu. 223 I cannot omit a curious Difpute amongft J^ivines^ touching the Operations of the Soul^ by which Beatitude is convey'd unto her, and made perfeift. St. Tbmnas gives it to the Operation of the U?2de?-flandi72g, as comprizing the Effence of Beatitude^ and looks upon the /^;7/, but as an Accident, and Propriety infeparable from Beatitude : His reafon is, Th^it the Under/landing ap- pears to him as the mofl noble Faculty of the Soul J and confeque7itly in its Operation con- Jifis the Ejfence of Beatitude, which is the clear P'^ifion of God. S-COrUS, The fubtlle Dodor, and our , Countryman, attributes all unto the Will 'y which tranfports the BlelTcd v/ith ineffable Joys, and renders them flitisfy'd throughout the vaft Spaces o^ Eternity -^ his reafon is, 'The Will is free, can make her Choice, grant, or refufe, which is not compatible with the XJnderflanding, and confequently, he ejleetns Love to be a thing more excellent than Viiion. But notwithftanding thefe Arguments, I embrace the Opinion of our more a?i^ cient Divines, who jointly require both Vijion and Love-, and that Man's highefi FerfeBion confijls in the Operation of thefe two Faculties united together. ' For to fay the Truth, there is little Satisfadion to be- -'vold what we love not, be the Objed: never J34 SERMON XVIII. Of tie never fo accomplifli'd ; nay, could Lucifer fee God, and yet be barr'd from loving him, he would be miferable ; for his Will, not per- mitted to love an Objedt, v^^hich appears to him infinitely amiable, would certainly be tortured in the higheft degree. Again, we enjoy God, by contem- plating his infinite Perfection s, and relijhing his immenfe Goodnefs and Sweetnefs j the Firjt proceeds from Vifion, the other from Love ; fo that thefe together are the £/- fence y and Accomplifliments of our fupream Happinefs. To conclude^ Beatitude gives unto God the greatefi Glory; now, he is not lefs glorify'd in being eternally loved, than by being eternally feen ; as a Prince is not lefs ■ glorious by the Affecftion of his People, than by theDelire they have to behold him. Hence it is, that God's greateft Glory, being to be feen, and loved ; 'tis evident, that our Beatitude confifts in the joint Operations of our Underflanding, and Will. Methinks, it were not am ifs, my dear Auditors^ to examine our felves, how we have imploy'd thefe noble Faculties of the Soul, in order to that End, for which they were ordain'd : And vi^hether we have made Quv final End J and utmofi; Perfed:ion, the frequent Subjed of our noughts and Defires, For Joys c/* Heaven. 135 For certainly the Meditatmi of heavenly- things, produces admirable Irradiations in the Underftanding, by which we may the better difcernour Concerns, in what relates to God and our Salvation : Meditation is an Entertainment with God, which is the Life of Angels, a Life imparting to us the greatefl: fhdre of Paradife, that as pofTibly can be at- tain'd to in this World : So that truly it may be juftly term'd the Beatitude of this Life : For it is moll efficacious, to obtain a Grant of our Petitions, as being perform'd with a greater Fervency, and Elevation of Spirit > and hath like wife a wonderful Power, to enrich the Soul with all kind of Virtues^ being the very Source and Root of all Ho- linef^ and Devotion. Upon thefe Confidera- tions, many fpiritual Mafters have afferted, that not only Religious, but all Perfofis are obliged to p7'a£lice Meditation j at lea ft in fome little meafure. For they look upon it, as a neceiTary means to avoid Sin, and to preferve our felvcs in the Fear and Love of God ; which is hard to be done, without a ferious Refleclion upon the Concerns of our Salvation. Now by mental Prayer, above all other Devotions, this important Affair of our Salvation is moft lively imprinted in us : And though I do not approve the Opinion of ihofe, who hold it obligatory to ally ne- ve rthelefs 136 SERMON XVIII. Of the vcrthelefs you may gather from hence, how injurious you have been unto your felves, if you have let your Under/landing and Will be taken up in the purfuitpf petty and triffling Pleafures, in fenfual Things ^ and for thofe childiih Baits of Fielli and Blood, forfeit the fvveet Antepafl of Heaven^ convey'd unto us in a ferious MeditaticJn. Ah ! Did you confider tha Advantages of mental Prayer, you would doubtlefs fet a part one Hour at leaft every Day, to rumi- nate upon your Jinal End, and utmofl Per- fection J . which Confideration cannot but ftir in us ardent Defires after that blefled State } and fweeten all the Acerbities . of this Life, by that blejjed Hope, as St. Peter terms it. Certain it is, in the tranfitory PafTage of this Life, we experience the molt folid Contentment and Satisfaction, to coniift in the fweet Meditations of divine Myfteries :- For alas ! Without thofe Hopes, which Faith gives us, no Creature is more wretch'd than Man ; for we are banifh'd as it ix^ere^ into a Land of Miferyj enllavcd by Sin, where we truckle under unruly Pallions, that hurry us into many Dilafters and Cala- mities ; at laft, we finifli a deploi-able Life,, by Death, in whofe Face is feated nothing but Dread and Korronr : After this. Cor- ruption^ rilption, Stench, and Infed:ion are the lad Farewel and Monument of us ; fo that without Faith, a(fluated by mental Prayer, we are center'd within thefe Miferies, un- able to carry our Sight beyond the low Con- dition of a Brute. Whereas, on the con- trary. Faith teaches, fVe are born to a Ju^ pernatural and bleffed End ; which we are to purchafe by A6l:s of Religion. Next, that our Souls are immortal^ by which refem- bhng the Angels, w'e are excUided from Pu- trefacftion, and approach the nearer unto» God. Laftly, T^hat he hath created all things of nothings i^ which Belief, we acknow- ledge his Omnipotence, and from thence cherifh our Hopes, that, if he could ex- tradl us out of nothiilg, with more facility we believe he can, after Death, re-joiii our dif-united Parts. What a Comfort then, to confider, that this State of the Blejfed is Ete?-nal; witnefs the Royal Prophet, Longiiudine dierum ad- implebo ewn^ That he ^vill replenifh us with length of Days ; that is, with Eternity, as all the Fathers expound it. For an Ap- prehenfion to be deprived of what we enjoy, doth often blaft our Contentment even in the Bud. But thefe joy-blafting Fears have no place in the Ele<5t : As they can covet nothing more than what they have, fo fliall Vol. II. T they 138 SERMON XVIII. Of the they polTels it, as long as they defire : and as their Defires are fed with an Objed:, infinite, immutable, and fovereignly bleft j fo their Joys fliall be immenfe, without end, un- changeable, and in all Points accompliih'd. In the Pofleffion of this divine Being, its at- tracftive Features both delight, and ravifh j and in fuch a manner, as ftill enkindle new Flames and new Defires : For after Millions of Ages have wax'd old, in this our Fruition we fhall feel the fame Fervour, Complaifance and ravifhing Tranfports, as at the firfl inflant of cxir Happinefs. Now, as it is eternal in it felf, fo is it inamifTible to us, Gaudhim veftrum nemo toilet a vobis j John xvi. No envious or re^ fining hand JJ:aU wrejl it from you; for thofe bleffed Copartners, and Coheirs to that rich Inheritance, are fully fotisfied each with his Portion j he that has a lefTer Share of Grace and Glory, maligns not him that is more amply enrich'd, becaufe he hath enough to make him happy ; Befides, their Beatitude confifting in a Conformity to the divine Will, the Difpenfation of his hea- venly LargefTes, is Part of their Felicity ; fo that each appropriates to himfelf the Good of his Neighbour, and joys as much in it, as in his own ; and whatever acci- dental Glory excelling, is found in one, occafions Joyso/'Heaven. 139 occafions matter of T^hankj giving^ and Be- nediSfiom to the other. Felicitas ejl habere omne quod cupis^ & nihil habere eorum quce odijli, St, Auflia defines Felicity to be a Colledlion of all that you love, and an Exclujion from all that you hate. St. Gregory fliles it, Satietas deliciaruniy fuch a Surcharge of all Delights, fuch a delicious Stream, that if one Drop thereof fliould fall into Hell, it would mi- tigate and afTwage all the Torments of the Damned. Hence I wonder not, if that un- fortunate rich Man, mention'd in the Scripture, did fo howl, and cry, but for one Drop of that heavenly Stream, fincc it had been fufficient to allay all his Heat, and charm his Mifery into Felicity. Having now, my dear Auditors, as I hope at leaft, in fome little meafure warm'd your AfFe(flions, in order to this bleffed State, I am perfuaded it will drav/ your Attention unto the Mea?is how it is to be obtained, which fhall be my Second Poitit, and fo I fhall end. OUR Bleffed Saviour, in the fifth Chap- ter of St. Matthew, declares who may lay a Claim to this great Inheritance, faying, Beati qui perfecutionem patiuntur propter jujlitiam^ qiioniam ipforum efi regnum coelo-, T 2 rum\ 140 SERMON XVIII. Of the rum-y Bleffed are thofe who fuffer per/ecu^ tion for juftice fake, for theirs is the kingdom of heaven'. Thefe are the hetters- TatentSy and gra?id Deeds ^ by which you jnay enter into PofTeirion. But alas ! My dear Auditors^ I mufl: here change my Stile, and draw your Thoughts from that fweet Repofe, wherein perhaps I have lodged them, to fill you withTempefts and Whirl-winds ; and tell you, If you ivill have a Crown ^ you mufl fight for it. Holy fob weighing Man's Condition here, defines it thus J Militia efl vita hominis fuper terrarn-. The life of man is a warfare tipon earth. Within, unruly Pafiions dil- turb us ; Without, the Envy and Malice of others : So that from our very Infancy, to the Tomb, the Noife and Terror of Com- bats attend us. This fharp Decree was pafi^ed immediately after our firft Parents Tranfgreffion, and God declared it to him, that he fhould not eat his Bread, but at the rate of fw^eaty Brows. And tho' God difpenfed with this his fevere Sentence in the Old Law y promifing unto the exad; Ob- fervers of it, long Life, abundance of Wealth, a plentiful Poflerity, and the like ; yet this was done, as he will leave no Virtue un-revvarded, bccaufe Heaven's Gates were then il)ut up. But when Chrifl had clear'd the Joys(?/'Heaven. J41 the Paflage unto our eternal Felicity^ and clapt the Thorns ( which were the Fruit of our Sins) upon his own Head, then Suffer- ings recover'd fo high a Being, and grew to that Value, As the heavier God lays his Hand upon us, the more his Love appears ; and of this what greater Evidence, than that the Kingdom of Heaven, is an infal- lible Confequence to fuch, ^.sfuffer Perfe- c lit ion for 'Jujlice fake. Divines alTert three Beings, which are capable to enjoy a fovercign Good ; to wit, God, Angels and Man : God reaches his Beatitude, without any Motion j be- caufe it is natural, and effentially fcated in him : But Creatures, who by their Natures are inferior to Beatitude, ought not to arrive unto it, v/ithout fome previ- ous Endeavours for its Acquifition. The Angels, who are of a fpiritual Subilance, made this great Purchafe by one fingle meritorious Operation. But Man, who is fet at a greater diftance from Beatitude, clog'd with the Mafs of his Body, ufually fpeak- ing, by reafon of Infants baptized ( who, without any Adion of their own, are admitted unto Glory ) is obliged to many reiterated Adls of Virtue ere he come to the Acquifition : Wherefore, the term of this Life is given him, as the time of his Tryal 3 142 SERMON XVIII. Of the Tryal ; God likewife allots to him, many fupernatural Aids, which proportion his Good-works unto the Greatnefs oi Beatitude : And thus by Degrees, by many Hardships, by many pious Exercifes, he raifes himfelf unto his fupream FeUcity : And furely, none can repine at this, efpecially if we refledl how unweariediy, and with what Zeal, we labour in the purchafe of fading and tranfitory Things. How then, to perform this Task, de- creed by Heaven, and to" bring it to a happy Iffue, I know no Mediutn more fui- table to our frail Condition, tloan to plant within uSj an interior Abnegation of our felves, by which we give a Repulfe to our natural, corrupted Inclinations j For when once we come to diveft ourfelves of our felves, that is of Self-lo've^ then all the Ter- rors of Mortification and Adverfity find no Effe<5l; then, nothing but generous and he- roick Aifbs are Products of fuch a Soul j for folid Virtue, like a Rofe amidft Thorns, fprings not forth, but in the Soil of Afflic- tions J and when once a Soul comes to be feized with this holy Averfion againft herfelf, (he minds not the Difficulties flie is to wade through, to make good her Fidelity to God ; fhe cafls herfelf upon the points of Hal- berts, and other Inflruments of Severity, without Joys o/' Heaven. 143 without the leaft flinching or whining at their Sharpnefs. She takes in, with the fame reUfh, the Gall of Misfortunes and Defo- lations, as fhe does the Hony of Profpe- rities and Comforts. No ftormy Seafon hinders her Journey, and that which diflurbs weak, and effeminate Spirits, is to her matter of Joy, becaufe having her Thoughts always fix'd upon Beatitude^ fhe looks upon Afiiidlions, as the Medium to lead her to it. So that all things, which pafs under the Name of Adverfity, is not fo, but to the Wicked, who make ill ufe of them, in prizing the Creature more than the Creator. Hence it is, that the general Spirit of Saints have made them ambitious after Sufferings ; and to look upon them as the choiceft Favours of Heaven ; for they had learnt by happy Experience, that, if Almighty God was pleafed, fometimes, to reach unto them the Cup of his Pajion^ it was but by Snatches, and as it were a Sup ; whilft, with the other Hand he gave them large Draughts of Confolation : To verify this Text, relating to my Second Point, Beati qui perfecutionetn patiuntur : Blejfcdare thoje who fuffer perfecution^ &c. It is noted in xh^facred Text, that God laid open the Perfon of Job to all the Affaults 144 SERMON XVIIJ. Of the AfTaults of Sat ban,, yet with this referve,- he fhould not touch upon his Life ; not that Death would have ecHpfed his Glory, but becaufe God would not be deprived of fuch a Champion, to whofe Conflid?, he, and his blefled Angels were intent, with much Satisfaction ; and therefore he would not lofe the Pleafure to fee this ftout Skirmijh fought out to the laft, betwixt him and his Adverfary. Nay, Seneca^ out of the Principle of human Wifdojn^ drew this excellent Saying, There is no Objc5l^ fays he, fo pleajing in the Eyes of the Gods^ as to fee a flout Man^ with a fettled Countena?tce, unmoved ^ ta ftruggle with adverfe Fortune : And truly the Delay ourBleiTed Saviour made, in lend-* ing Succour to his Difciples^ when endan- ger'd by a Storm at Sea, fufficiently hints unto us the Pleafure God takes to fee the Jufl row againfl the Stream, to wreftle and flruggle with the Afflidions of this World. Now, that God is pkafed with thefc painful and fatisfad:ory Acquittances, which we often give him, writ in our Sweat and Blood, and which Chrifl our Lord re- ceives and makes a prefent of to his eternal Father, together with his own , from whence Joys of Heaven. 145 \vhence ours derive their Vaiue : 'Tis not, I fay, upon the fcore, that hc^s delighted to fee us tormented, either in Mind or Body; but meerly, in that by them his Jtiftice is exaked, and the Pahns of our Victory made more refplendent. It may be objedled, as oft it is by our AdverfaricSj that God is the Searcher of Hearts^ he knoWs what we will do, and therefore he needs not thefe exterior Tef iinio'fiies ; next, that Chrif's, Merits are of infinite Value, and confequently, ours al-' together fuperfluous. To which I dn/kver^ to the Firjl^ That as to God's external Glory, confiding in the vifible Homages, render'd him by his Creatures ; this would be want- ing, unlefs he gave occafion to manifefi: to , the World, he hath Dependents, who value no Suffering in proportion to the Duty they owe him ; befides, when we fliall arrive at a State of Blifs, and refiedl we have done fomething, in fome little meafure, by the Concurrence of our Free-mil^ to merit Beatitude^ qiieftionlefs it will be a great addition to our Contentment. As to the orher OhjeBion^ I acknowledge the Merits of Chrifl of an infinite Value, and abundantly fufRcient ; yet this will not excufe me from offering what I can in Satisfaftion 3 for the Glory of all our Adions belongs unto God : Now as it is an Kdi of Injuftice to defraud any one of his Vol. II, U Ellate, H6 sermon XVIII. Of the Eflate, no lefs is it againft Equity, to de- prive God of what is his Due j if the Tree be mine, I have right to the Fruit it bears ; if the Land be mine, th^ Crop hkewife is a,t my Difpofal : So in like manner, all that ive have, all that we do, or fhall do that is Good, is the Work of God, and a Prefent^ wherewith he enriches us, that we may be able to give fomething to him : Wherefore as all is his, our Duty binds us to confe- crate all our ijiterior and exterior A6itom to promote his Honour. That Life then, which contributes nothing to his Glory, is perverfe and wicked ; and fince it is rati- onal. Sin fhould be puniili'd, we ought to fubmit unto this grand Decree ^ expofe our felves to be rack'd, or tortur'd by what Punifhment the divine Majejiy fliall think fit, either in Soul or Body ; nor can we ever repine, if we remember, Beati^ qui perfecutionem pafiuntur, &c. Our BlelTed Saviour was not content to give bare Docurnents to his l^ifciples, but he confirm'd his T)o5irine by his own Example : To this End, he advances undauntedly to meet his perfidious Apojile^ attended on by a Squadron of Soldiers, bent on his Deftruc- tjon; For this Caufe he yields his delicate Limbs to the firoaks of nierci lefs Executi- oners, his unfpotted Reputation to the black- eft Calumnies j infinc, like an innocent Lamb^ 4ies ^upon the Crofs^ laden with Confufion, facrificing Joys ^Heaven.' 147 facrlficing his Life to their Rage. And why- all this ? ^ia oportehat Chrijlum pati^ t^ ita intrare in gloriam fuam. It is his own Decree^ and tho* he is the haw-giver ^ yet he will not be difpenfed in it j it is his own DoBrine^ that this EvangelicalPe?^r/ fliall not be purchafed, but at the rate oi Perfecntion. Those Bleffed Apofiles^ who had the Honour to receive thefe Prefcripts from Chrijrs own Mouth ; and many of them to be Witneffes how he feal'd them with his Blood, all manifefted by the Sequel of their Lives, and Deaths, that they were true Difciples of fo glorious a Mafter ; you fliall not find one, who was not like a perpe- tual Motion, unweariedly fpending himfelf in the Labours of preaching, difputing, drawing: Men from their Errors, and in- cefFantly doing a(fls of Charity ; in recom- pence, they were reviled, imprifon'd, laden with Chains, torn in pieces by Inftruments of Cruelty, and at lall taken away by a mofi: ignominious Death. From their Times, in the Courfe, and Revolution of fo many Ages, until this pre- fent, you lliall find that the Servants of Al- mighty God were flrangely opprefs'd, and made as it were the Mockery of the World : Some Ihrowding themfelves in Caves o- thers roving up and down in Solitude, ^ui- bus dignus non erit Mundus j Hebr. cap. xi. Of whom the ivorld was not worthy -^ U 2 feme f48 SERMON XVIII. Of the fome caft into Dungeons, others dragg'd unto Execution, and amidft all tiiefe Calamities, they had only this Confolation, Beati^ qui perJeeutioi2em patiuntiir^ &c. Blcjfed are they^ who ji'jf^r ferfecutim^ &c. After then xkiz Authcrity of our Blejj'ed Saviour J and fo many glorious Examples^ it were to grope in the Sun Beams, not to fee by what means this great Inheritance is to be purchafed. Non coronabitur niji qui legitime certaverit ; Tim. cap. ii. Witb^ y out combats no croums^ and without Perfecu- tion no Heaven. Et violent i rapiunt illud-. Matt. xi. And the violent fiall hear it away-y that is, who ufe Violence, not fo much A^ive as PaJJivey by forcing their Natures to ftoop to Oppreffion, and to the fervile A'^s, which Poverty^ Want, Contempt and Difgraces do throw upon them. It is a Polition of Arijiotle, that 'tis a more noble A5l of Fortitude ^ pati quam agere 3 To endure than to aB. For to fee a mighty Prince with a powerful Army bear all before him, and lay the World pro/irate to his Conquefls, is fomething I confefs ; but thefe Perfons find here their Reward, their Temples are circled with Crowns, they have the Applaufc and Acclamations of the People, they have a full Sway and Domi- nion over thofe they have conquer'd : But to fee a Courage, amidft the Storms of Peifecution, unihaken, like a Rock in the Joys o/'Heaven. the Ocean, whofe hard Flanks play with the Waves j and to affront, with a pati- ent Suffering, the Rage of Tyrants ; this is a Spedacle, that ravifhes the very Angels^ and makes them emulate our Glory ; this is an Adion, not to be crown'd on Earth; all under Heaven is too fmali a Reward ; ^oniam ipforum efi regnum ccelorum ; Be- caufe theirs is the Kingdom of Heaven. To conclude you fee, my dear Auditors, there is nothing conveys an Odour fo pleaf- ing unto Heaven, as that of a Soul, per- fecuted upon the Score of God's Caufe. The Oblation of a Holocauji imports the Redudion of it to Afies ; that of an af- flicted Perfon, refigned in the Extremity of world y Afflictions, is a Tranfmutation into the Holy Ghoft, who deffcroys not the mat- ter of Sufferings, but allays them, by the Infufion of a fupernatural Virtue, that is divine Hope. St. Hierom, calls a Soul crurh'd with Perfecution, a Sacrifice ; nay, it is a Sacrifice of what is moft dear unto us, to wit, the Friendfl:iip of Men : For Chrifi foretold his Servants they fliould be hated by the World ; fo that in fuffer- ing for his Name, we forfeit what is na- tural, and mofl delighful to us. But whilfi: we are in this confuming Task, we mufi: remember, that a? the Husbandman expec?-? not the Fruit of his L?bour, nntil thj Se- ' he cafts into th-:- ground be corrupred, r.r. ;: thence a nlentiful G^aeration fpiir.p-s for''* - 149 I JO SERMON- X VIII. Of the. Sec. {o we rnuil: continue perifhing, to the lafl:, that lb we may rife, under a new Form, never more to be crufh'd by the Flail^ or GnW/Vz^-M/7/ of Perfecutors; but to flou- rifh in eternal ^liet, as the juft Recompence of an afflided Spirit. O all ye bleffed Spirits, be glad and re- joice, for your Reward is great in Heaven ; your Tears are now dry'd up, your Sighs and Groans are flopt, and all yoar weary Steps at an end 3 TriJIitia vejlra njertifur in gaudium ; all your Sorrovi^s are drown'd in a Deluge of Joys. What a Comfort now to look upon your Chains, turn'd into a moft grateful Liberty ? What Gladnefs to behold your horrid Dungeons converted into a m.agnificent Strudure, irradiated with the ever-riling Sun of Juflice ; your Lands and Goods here ravifh'd from you, chaneed into the fruitful Plains of S,ion clad with an eternal Spring ? You now happily experience, there is not a turn of the Hand, glance of the Eye, or leaft motion of the Heart, employ 'd for God's fake, which is not conlider'd in that great Reward, in that excelling Recompence, and that jull Retribution of all good Things. May we happily follow your Steps, and fo manage thole excitirjg Graces imparted to us, by your liberal Mediation, as one Day to be inlifted into that Reward you now enjoy, and lliall for all Eternity. This we beg by your Inter- ccllion of Him, Vv^ho is God for ever. Amen. ^^ A A SERMON Preach'd before the KING and QUEEN, A T IV H I T E H A L L, On the Fourth Sunday after EASTER, in the Year 1687. Spiritus veritatis docebit vos omnem veritatem. ^he fpirit of truth Jhall teach you all truth. John xvi. 13, By BONA VENTURE GIFFARD, Doflor of Sorb ON, Chaplain in Ordinary, and Preacher to their MAJESTIES. As Publijh'd by His Majesty's Comnuind. Printed in the Year MDCCXLI. r^ ^.. ■■ arrHKircn SERMON XIX. ON THE Infallibility of the Church. Prcach'd on the Fourth Sunday after EASTER, JOHN xvi. 13. Spirltus veritatis docebit vos omnem veritatem. The Spirit of truth jhall teach you all truth » Thefe Words were fpoke by our Saviour to his Apoftles : They are recorded by St. John in the fixceenth Chapter of his GofpeJ, and are read by the holy Church in the Service of this Sunday. The Spirit of truth fiall teach you all truth. WAS not then enough ( divine Jefus!) 'twas not enough, that thou taught'fl us whilft thou waft here upon Earth ; but thou wilt provide us a Mafter, now that thou art in Heaven. 'Twas not Vol. II. X enough. 154 SERMON XIX. On the enough, that thou fheddeft thy facred Blood to purchafe to thy felf a Church j but thou wilt fend down thy holy Spirit, the Spirit of Truth, to teach and direct this Church. Spiritus veritatis docebit njos omnem 'ue- r it at em. Happy Church of Chrlftians ! which is animated and influenced by the Spirit of Chrift: Happy Church of Chriftians! which is guided, and governed by the Spirit of Truth. Spiritus veritatis docebit vos omnem 'veritatem. Gates of Hell! You fliall never pre- vail again ft this Church, which the Holy Ghoft protects and defends. Powers of Dark- nefs ! You fliall never be able to lead this Church into Error, which the Spirit of Truth teaches, and inftru6ls. Spiritus ve- ritatis docebit vos omnem veritatem. Christians! This is the great Hap- pinefs, the great Comfort our Saviour ac- quaints us with in this Day's Gofpel j and that we may rightly apprehend it, and graetfuUy acknowledge it, let us beg of this divine Spirit, this Mafter of Truth, that he will this Day perform that Office, both to me, and to you ; that he will guide my Tongue in delivering his Truth, and open your Hearts to receive his Truth. BleiTed Virgin ! Infallibility of the CHURCH. 155 Virgin 1 The Concern you have for the Church, this Spoufe of your Son Jefus, will move you to intercede for us ; we there- fore humbly falute you with the Angel. Ave Maria, ^c. I N all the Difcourfes, I have had the Honour to make before this Auguft AfTembly, I have fpokcn more to the Heart, than to the Underftanding : My Aim has been, rather to move your AfFeftions, than to inform your Judgments : MoraHty, not Contro- verfy, has been the Subjed of my Sermons ; but the Text of this Day's Gofpel, leads me to a Difcourfe of another Nature. Our Saviour telling his Apoftles (and in them all thatfliould fucceed in their Charge) that the Spirit of Truth fhall teach them all Truth ; this moves me to fpeak of the In- fallibility of the Church. And indeed, a- mongft all the various Subjedts of Contro- verfy, which have exercifed the Wits, and divided the Minds of Men, for this lafl Age, I the more willingly fall upon this y both becaufe it decides all the reft, and alfo for that in the feveral Occafions, I have had to difcourfe with Perfons of a different Per- fuafion, I have heard them declare, that if it could be proved to them, that there is aa X 2 Infallibility 156 SERMON XIX. On the Infallibility in the Church, they would own themfelves to have been under a great Miftake, and would immediately embrace the Communion of the Roman Catholick Church. Becaufc they think it mod rea- fonable to fettle in a Church, which, by its Infallibility, can give them abfolute Security, that it teaches them nothing but Truth. And fmce they cannot exped: to find this Infallibility in any of thofe feparated Con- gregations, which all own themfelves to be Fallible ; therefore this Infallibility being proved, they mull by a neceffary Confe- quence conclude, that it is in the Roman Catholick Church. My firfl Part therefore, and principal Defign of this Difcourfe Ihall be, to prove this Infalliblity of the Church. My fecond Part fhall be to difcover feveral Obftacles which keep People from entering into this Church. Behold the Divilion of my Difcourfe, and Subjed: of your Attention, The FIRST PART. BEFORE I alledge any Arguments to prove the InfaUibility of the Church, it may bs neceflary to tell you, what is meant by it. V/hereiore, iMhen we fay the Church is Itifallible ; we unde-rfiand^ that it is fo af- Jijledj guided, and dirc5icd by the Holy Ghoji, that Infallibility of //^^ C H U R C H. i ^j that JJje fiall never be deceived, or deceive her Childrefi in matters of Faith. Thus all agree, that the Church was Infallible in the Apoftles time. That is, that the Apoftles, tho' they were but Men, and of themfelves fubjed: to Error, and Deceit -, yet were fo guided by the Spirit of Chrift, that they could neither be deceived in mif- apprehending his Do6lrine, nor deceive their Followers in delivering it unto them. And hence it was, that whatfoever the Apoflles propofed as the Dodlrines of Chrift, the Chriflians received, and fubmitted to it, how oppofite foever it might appear to their Senfes and Reafon. Now that what is confefTed of the Church in the Apoftles Day's, is alfo to be extended to the fucceeding Ages j I mean, that the Church of Chrift at all Times, and in ail Ages, has this Affiftance, this Protcd:Ion, and Direction of the Holy Ghoft, which renders her Infallible in her Decilions, and her Children moil fecure in their Belief, is what I fliall prove unto you ; and, First from the Words and Promifes of our Saviour. When a Man's Title to a ereat Eflate is called into queftion, and oppofed by his Adverfaries, the oftncr he hears it confirm'd, the greater is his Security and Comfort : 158 SERMON XIX. On the Comfort : Wherefore, tho' thefe PafTages of the holy Scripture are well known to you, yet becaufe they are the Ground of Security, and Certainty of our Belief; you will not be unwilling to hear them repeated. And that they may have the Effect I aim at, I defire you to make two Remarks, and carry them along with you in your Mind. The firft is, that we have no Proof from the Gofpel, that the Apoflles were Infallible, but vvhat is contain'd and exprefs'd in thefe Promifes of our Saviour. The fecond thing I defire you to obferve is, that thefe Pro- mifes are not limitted to the Apoftles, but extended to the Church to the End of the World. Our Saviour therefore, in the fixteenth of St. Matthew J tells us, that be will build his church on -a rock^ and that the gates of hell Jhall not prevail agai?jjl it. In the twenty- ThefePro- eighth of St. Matthew^ fending his Apoflles nufescan- ^^ inftrud: and teach all Nations, he pro- not be , ■*• limitted mifes to be with them to the end of the World. totheA- jj^ ^Q fourteenth of St. John, he promifes becaufe' to fend them the Holy Ghofl:, the Spirit they were ^r fj-^fjj r^^jjQ f}^all remain with them for not to lalt . to the end coer I And in the Words of my Text, he of the jgiig ^5^ That when the Spirit of truth fall come, he fall teach them all truth. So ef- fectually. Infallibility 0/ the C H U R C H. 159 fedtually, that his Church might always be what it is ftiled by St. Paul, The pillar and ground of truth, i Tim. iii. 15. Now, if the Church were Fallible ; if at any time flie .could fall into Error ; if flie could be deceived, and deceive her Chil- dren; if fhe were miflaken concerning re- veal'd Truths ; then thefe Promifes of Chrift would have fail'd ; then the Gates of Hell would have prevail'd againfl the Church -, then fhe would be no longer a Pillar of Truth ; then our Saviour might be faid to have forfaken the Church j then the Holy Ghoft would have fail'd to teach and direft his Church: Let us remember he has promifed to be with his Church to the End of the World : He has promifed to fend the Holy Ghoft, the Spirit of Truth, which fliall teach her all Truth, and remain with her for ever : He has promifed, that the Gates of Hell fliall never prevail againfl his Church. If we believe thefe Promifes have not failed, cannot fail ; we muft necefiarily conclude, that the Church is fo protecfted by Chrift, {^ directed by the Holy Ghoft, that flie cannot be deceived in Matters of Faith ; that flie cannot fall into Errors : \^ a Word, that flie is Infallible. Now if we own, that there is an In-^ fallible Church ; we mufl needs conclude, that this can be no other than the Roman Catholick Church j becaufe, as I infinuatcd at the Entrance into my Difcourfe, all the Reform'd Churches, own themfclves to be Fallible; and therefore if there be fuch a Vol. II. Z thing ijo SERMON XIX. On the thing as an Infallible Church, it muft bd the Roman Catholick Church. Let us now fee what may be the Ob- • ftacles which keep People from entering into the Communion of this Church. 'Tis what I fliall enquire into in my fecond Parte r/6f S E C O N D PART. St. Augufiin^ writing of the Dcnatijls who had feparated themfelves from the Church, by a long and obflinate Schifm, divides them into feveral ClafTes , and fets down the different Motives, which kept them from returning into the Communion of the Catholick Church, Epift. 48. 1 Many of thefe Donatijis ( and this, fayshe,- ^'!^"^^^^'}\ fpeak upon my certain Knowledge) many inEdlt^ rof them would moll: gladly have become Gz- J^^onach. whoUcks^ beinsf convinced in their Judgment St. Maun r ' o ^ ^ jo eji 113. /of the Truth of our Religion ; but human ^ ^7- /RefpeitsjanApprehenfion of what the World ^ / would fay ; fome Fear of difpleafmg their Friends, and Relations j the odious Name 1 of a Turn-coat i of a Time-ferver^ thefe ^ Coniiderations prevailed with them, to keep out of the Church 5 to defer their Converfion from Day to Day. ^am multi, quod certo fcimuSj jam vokbaJit effe Catholici^ 7nanifef' tijjima Inflillibllity of the CHURCH. ly \ tijjhna veritate commotio & offeiifionemjuorum rcverendo^ quotidie differeba?it ? 'Tis fuch kind of Perfons our Saviour marks out unto us in the fifth of St. fohn^ where he tells them, they were not fit to embrace his Dodlrine, becaufe they were too much concern'd for the Glory of the World ; for the Efteem of Men : ^lomodo 'vos poteflis credere, qui gtoriam ab invicem quaritis? And in the twelfth Chapter St. John tells us, that many great Men, many of the Chiefs and Princes ofthcj ews, believed in Jefus : Ex Principibus multi crediderimt in eum ; but fome temporal Refpecfts kept them from owning him. They were afraid they fhould be caft out of the Synagogue : that they fhould lofe their Place in the Sanhedrim : Sed propter Fharifoeos non confi- tebantiir, ut e Syfiagoga non ejicerentiir. They were willing to be Chriftians in private; but they thought it not fife to declare themfelves in publick : And by this, fays the Evan- gel ill, they fhew'd that they loved the Glory of Men, more than the Glory of God. They were more concern'd for the Opinion of the World, than for the Efteem of Heaven : Dilexertmt eniju gloriam homimnn magis, qudni gloriam Dei. Z 2 I J72 SERMON XIX. On the I wlfn, that what kept thofe Princes of the yews from owning themfelves Chrif- tians ; that what kept the Donatifts from becoming Cathohcks, may not prevail ii> our Days, That the Fear of Men may not be more powerful, than the Fear of God : That the Apprehenfion of what this, or that body will think, what the World will fay, do not keep many from becoming Catholicks. I am perfuaded, and not without good Grounds, that there are many in this Nation, whoare in the Difpofition of thofe Donatifls, who would mod willingly embrace the Ro- inan CathoUck Fdith 3 and who wiih no- thing more, than that Things were brought to that pafs, that they might do it, without the Danger of any Reproach from their Friends and Acquaintances. Me THINKS we may apply to thefe Per- fons, what TertnUian fays of fome fliame- faced Penitents, who were afraid to confefs their Sins : Pudoris niagh mcmores^ qiiam Sahitis : They are more concerned for a ■ little Shame, which, they apprehend from the erroneous Judgments of Men, than for the Peace of their Confcience, than for the Fa- vour and Friendfliip of Almighty God, than for Infallibility of the CHURCH. 173 for the Security of their eternal Salvation : Piidoris magis memores, qiiani Salutis. Christians! When you hear of thefe cowardly faint-heartedy6'-u;j, who were afraid tp confefs Jefus : When you hear of thefe timorous Donatifts, who kept out of the Church, for fear of difpleafing their Party ; you cannot but condemn their Proceedings, as poor, and unworthy.. See then whether you be not in fome meafure guilty of the fame your felf. Alas ! No one is willing to own it. Every one will fay, that, if he could be convinced of the Truth, he would immediatly embrace it : But if they look well into their Hearts, they will find that this Motive prevails there : That the fame human Regards to Friends, and Acquain- iance, which heretofore kept the Donatiils out of the Church, hinders tlicm from entering into it at prefent. ^aiJi ?nulti^ quod ccrto fcimus^ jam volebant ejjc Catko- lici, manifcfiijjlma veritate commotio & of- fenjionem Juorimi rroerendo^ quotidie dif- ferebant. A fecond fort of Donatifls St, Auftin mentions, whofe Minds were alienated fi'ona the Catholick Church, and who weredeterr'd from entering into it, by the Mifrepre- fcntations, 174 SERMON XIX. 0?i the fentationSj malicious Afperfions, and Ca- lumnies of its Enemies. ^am nndtis iiditum intrajidi obferabafit riimores jnak" dlcorum f Do you not think, Chriftians, that St. Au- Jlin fpoke this, with a forefight into our Times ? Are there not many, think you, that are kept from entering into the Roman CathoUck Churchy by the Mifreprefentations of our Doctrines and Practices ? I appeal to all you, that have been converted to our Church, whether you have not found itsDo6lrine andPradice very different from what it was reprefented to you ? You there- fore, that are yet kept out of the Communion of this Church by the like Mifrepre- fentations, you owe this Juflice and Cha- rity, both to us, and yourfelvesj to fee, anti examine, whether our Dodtrine is in Reality, what it is reprefented to you. But take this Caution with you. If you had been to give the like Advice to thole deluded Donatifts, who were made to believe many grange, and abominable things of the Catholick Church j you would not for their better Information, have fent them to their Donatift Mafters, to take an Account of the Catholick Dodrine ; but to the Infallibility of the CHVRCH. 175 the Doftors of the Church, who profefs, and teach its Dodrine. Do yourfelf, what you would Advife them, and you'll find, you have been much deceived; and that what kept the Donatifts from entering into the Church in St. Auftin\ Time, has kept you and others from entering into it at pre- fent. ^am ?nultis adit urn intraiidi obferabant rumor es fnalediconim ? A third Sort of Donatifts St. Auftin men- tions, who remain'd in that Communion, not by any Convi-flion of their Judgments, or force of Truth ; but by Cuftom, and out of an unwillingnefs to change the way they had been bred in. ^am multos^ nofi "Veritas^ fed obdurate^ confuetudinis durum 'vinculum colligabat^ & ideo permanebant in parte Do^ ?iatiy quia ibi nati erant I They were born of Donatifl Parents: They received their Baptifm from them : They had fuck'd in their Principles with their firfl Milk : They had grown up in the Profeflion, and Pradice of their Dodrine : Infine, Ufe, and Cuftom had fo fixed them in thofe Ways, that tho' no Reafon convinced them of the Truth of their Religion, yet they were unwilling to change, ^am multos, non 'Veritas^ fed obdurate^ confuefudinis durum vinculuf}? 176 SERMON XIX. 0?ithe liinciilum colligabat^ cj? ideo permanebant in parte Donatio quia ibi nati erant ! Christians! If Education, and Cuf- tom, were a fufficient Ground to remain in any Communion, and ProfefTion of Re- ligious Worfhip ; Pagans J Turks , and yewSj would have a jull Pretence for con- tinuing in theirs. If having received our Baptifm, and firil Inftruftion from a Church, were a fufficient Reafon to adhere to it ', Arians^ Nejlorians^ and all other Hereticks, would have good Grounds to remain in theirs. You will not allow this fufficient for them 3 fee whether it will ferve to fecure you. ^am iniiltos 7jon Veritas fed obduratce co?ifuetudi?2is durum vinculufn colli- gabat ? A fourth Sort of Donatifts St. AuJ}i?t mentions, who were of a lazy, flothful DifpoHtion j who were willing to perfuade themfelves, that the Church of tlie Dona- tifts was the true Church, becaufe they were loth to look any farther. They contented themfelves to fit down fatisfy'd, that they were in the Right, becaufe they could not refolve to take a little Pains to- examine whether they might not be in the Wrong : ^lam multi putabant verajn Ec- clejiam Infallibility of the CHVKCU. lyy defiant ejfe partem Donatio quia eos ad cog- nojcejidam Catholicam veritatem Securitas torpidos, fajlidiofos, pigrofque faciebat. Oh how little Senfe of Religion ! How- little Concern for their eternal Salvation, have thefe kind of Men ? who choofe ra- ther to go quietly and ealily to Hell, than to take a little Pains to get into the right way to Heaven ! In temporal Concerns you fee them very circumfped:, adive, induftrious: But in Matters of Religion, in Concerns of Eternity, carelefs, tepid, and llothful. Chriftians ! Are there not fome of this kind of Donatifts in our Days ? Does not the Character St. Aujlin gives of them agree to you ? Think well on't, and what you believe thofe lazy Donatifts now wifli to have done ; do you at prefent : Let their Misfortune be your Inflrudion. A fifth Kind, and who were fomething akin to the laft mention'd, were a Sort of Latitudinarian Donatifts, who, as St. Aujiin fays, to eafe themfelves of the Trouble of fearching into the Truth; and to free their Confcience from all Concern, Scruple, and Anxiety about Religion ; perfuaded them- felves, that a Man might be faved in any Re- ligion, in any Sed, or Congregation of Vol. II. A a Chriftians : >7B SERMON XIX. On the Chriftians : That the Differences are not great J provided a Man live a good Moral Life, and do his Neighbour no Harm. 'Tis not material, whether he be a Donatift, or Catholick. ^am miilt't nihil interejfe credent es in qua parte qiiis Chrijlianus fit ! Against thefe Latitudinarian Chriftians St. Cyprian writ a Book of the Unity of the Church. St. Aujlin alfo writ one, under the fame Title; and, in feveral of his Works, he pronounces many dreadful Sentences againfl them. He tells them with the A- poftle, that there is but one God ; but one Faith. That this one God, will be wor- lliipp'd not only in Verity, but alfo in Unity. whofo- That our Saviour has eftablifh'd but one fJved!'let Church, and that the Pale of this Church, him,bsfore ^s it is not to be contra6led, fo neither is it embrace'' ^o be extended, according to the Fancies of theCatho- Men. That whofoever is without this Pale : lick Faith • which un-' whofocver is feparated from the Unity of lefshekeep this Church; how^ virtuouily foever he may Entire^ ^"^ fccm to live, yet for this only Crime, that without lie is feparated from the Unity of Chrifl:, vviU perfih he fhall not have Life Everlafiiing, but the for Ever. An^er of God will fall on him : Thefe are naius'l " t^^ Words of St. Aujiin, together with ^ieed many other Bifliops in a Council oi Africa: ^ifquis, Infallibility of the C H U R C H. 179 ^ifquis ab hac Catholica Ecclefia fiierit JeparatuSj qiiantimilibet laudabiliter 'fe vivere exifiimefy he folo fcekrc^ quod a Chrifli imitate disjundius eji, non habebit vitam ^ fed ira Dei manet fuper eum. Christians ! You hear what St. Aiijlin and a whole Council fay of thefe Latitu- dinarians. Many other Fathers fpeak the fame Language. I leave you then to con- clude, whether it be fafe to hazard your eternal Salvation upon an Opinion contrary to the Judgment of the Church in all Afies. Whether it be not the mofl im- prudent, and moft irrational Proceeding imaginable, to venture your eternal Hap- pinefs on an Opinion, which nothing but Liberty, Tepidity, and the Extravagancy of fome wild Men, has brought into the World. Awaken therefore, dear Chriflians ! Suffer not yourfelves to be flill deluded by thefe wild Fancies, and Imaginations. Think ferioufly, what it is, to be eternally Happy, or eternally Miferable ; and you will take wifer Thoughts. You will be glad to enter into that Church, which alone can fecure you of a true Faith in this A a 2 World, i8o SERMON XIX. Onihe, &c; World, and of an eternal Life in the next. Which I befeech God to beftow on your Sacred Majefties, and all your Subje»5ts. Amen. ■ v^^aSffi SERMON Preach'd before Her MAJESTY the OUEEN-DOWAGER I N Her Chapel at SOMERSET-HOUSE, upon the Fifth Sunday after EASTER^ May 9, 1686. By ir I L L I A M HA L L, Preacher in Ordinary to His MAJESTY. As 'PubUjlfd by Her Majesty's Command. Printed in the Year MDCCXLI, SERMON XX. 0« P R A Y E R. Preach'd before the QuEEN-DoWAGER^ On Rogati 071- Sunday, May 9, 1686. JOHN xvi. 23, 24. Amen, Amen, dico vobis, fi quid petieri- tis Patrem in nomine meo, dabit vobis. Petite & accipietis, ut gaudium ve- ftrum fit plenum. Amen, Amen, I fay to you, if you Jhalt ask the Father any thing in my natne, he will give it you. Ask, and you fiall receive ^ that your joy may be full. UR BlefTed Saviour, in that incomparable Sermon at his laft Supper (of which his beloved Difciple St. John has given us a Copy, from his thirteenth to his feventeenth Chapter) reads a LefTon to his Apoftles,. of the 184 S E R M O N XX. the highell Importance to their future Con-- dud; and Comportment. He exhorts them with an Eloquence divine in its Original, an Eloquence divine in its Force and Energy, to the Performance of many things, as hard and difficult, as they were necelTary John 13. to be put in Pradice. Beiides the Command '^^' he gave them of loving one another, and that according to the Meafure of the Love he bore them ; ^icut dilexi ijos : He gave them a clear and ample View, a full Pro^^ fped of all thofe Pains and Afflidions, of all thofe Torments, of that Death they were to undergo for his fake. He acquainted them with the Nature of their Sufferings, with what they were to endure from the JeiOs and Gentiles^ who would both combine ( as Herod and Pilate did to the Death of our Saviour) in the Contrivance of fuch exquifite Torments as £hould put a Period to the Lives of the Apoftles, with the moll intolerable Pains, that could pofTibly be in- vented. The yews would think themfelves obliged to deftroy them as Impoftors, as Preachers of a falfe and pernicious Dodrine, a Dodrine fo oppoiite to the Tenor of their Belief, as that was, of their MeJJias being already come, whom they, obftinately blind through Ignorance as grofs as criminal, expedt even to this Day. The Gentiles would On PRAYER. 185 would perform their utmoft Endeavours, to offer up thefe Men a mod acceptable Sacriliee to the Divinities they adored, in- as-much as the Apoftles were to wage- War againfl them, to become their pro- fefs'd and irreconcileable Enemies. I need not mention, with St. Cbryfofiom upon this Place, the reft of the Contents of this great Sermon of our BlefTed Saviour : I need not give you a more copious Account of his farther Orders or Commands, You know how he encouraged them to raife themfelves above the Concerns or Cares of this World; he prefs'd them to an Affimilation or Like- nefs in Plolinefs, to his heavenly Father: He did not bid them afpire only to the Sanc^ tity of Angels, Cherubims or Seraphims, of any of the {^vzw miniftring Spirits that ftand before God 3 they were to bear up to the eternal Father, and from thence to take a Pattern of Perfection. You know how he enjoin'd them, not only to acquire fuch Virtues as were to adorn or embellifli them- felves, but to plant them in the Souls of others, to prefcribe Rules and Methods of a new Life, of a new Belief ; to prsacli Pervance, Afflicflions, Crciies, Perfecutions even to Death, to Men indulging them- felves in all forts of inordinate Pleafures : To preach Poverty of Spirit at leaft, as abfo- ^ Vol. II. B b lately i86 S :e R M O N XX. lutely necelTary to Salvation, to Men bound- lefs in their Riches, boandlefs in their De- fires of fcraping them together, by all means poilible, good or badj to preach Humility to the Proud, Patience to thofe that brook not Affronts, Chaftity to the Impure, Temperance to the Glutton ; to controll lawlefs Ufurpation and Tyranny j to level immoderate Flights of Ambition ; to transform the Idolaters of Vice, into the Admirers and Profelytes of Virtue j In a Word, to tranfplant Men from Sin to Grace, from Grace to Glory. It was very hard for the Apoftles, before whofe clear View was placed fuch a Scene or Landskip of future Events, fo difagreeable to Senfe and cor- rupted Nature, not to be difcouraged, not to fhrink back, not to cry out as upon another Matth.i^. Occaiion, ^is ergo pcterit falvus ejje? ^^' Who is it then that can be faved? Our BlefTed Saviour therefore, who well knew hov/ ealily Men are deterred from doing good, even at the diflant View of enfuing Dangers, to animate and encourage his Difciples to an Enterprize, fo highly con- ducing to their own Advantage ; that they might not be disheartn'd or difmay'd at the mighty Task, after he had convinced them in his precedent Difcourfe, that there was nothing, that lay under his Commands, but On P R A y E R. 187 but what was fo far from being not feafible, that it was eafy, confers upon them more fenfible Encouragement in the Verfe fore- going that of my Text. In which he pro- • mifes to give them unconceivable Comfort andConfolation in the midft of all their Troubles and Afflidions j and then for the obtaining of it, in the Words of my Text advifes, exhorts, nay commands them to have recourfe to Prayer, as the neceflary Means to render all Burdens light, all Yokes fweet, all Labours and Pains eafy. Amen^ Anien^ dico vobis^ fi quid petieritis Patrem in nomine meo, dabit vobis. — Petite & acci- pieteSj ut gaudiiim vejirumjit plenum : Am,e?2, Amen, I fay to you, if you jhall ask the Father any thing in my name, he will give it you. — Ask and you Jhall receive, that your joy may be full. As if he had faid ( as St. Chry^ chryfiji. fojlom remarks) You mufl not think you ^'^>/^!^|" muft rely upon your own Strength, to fur- mount the Difficulties you are to encounter with : You mufc implore in your daily Prayers the Affiftance of Heaven, and you'll never fail of its Protection. Petite & acci- pietis. Ask and you fhall receive, offer up your Petitions to the Father in my Name, and hell blefs your Endeavours, he'll flrengthen them with his all-furmounting Grace, he'll enable you to withftand and B b 2 overcome 'iS^ SERMON XX. overcome whatfoever would obftrud your Proceedings. Pefke & accipietis. Sec. Ask and ye JImll receive^ that your joy fnay befulL Since therefore our holy Mother the Church, in a Seafon facred to Prayer, does propofe to her Children the Gofpel, wherein our Saviour encourages his beloved Difciples, to addidt themfelves to that holy Ex^rcife, as being the only Source or Origin from whence flows the Fulnefs of Joy in this World, and the Afllirance of the ineffable Blifs of the World to come j I think it will not be unfeafonable from the Words of my Text, to exhort you likewife, dear Chriftians, to apply your felves with joint Confent, with united Affedlion and Fer- vour, to the devout and holy Exercife of Prayer ; and that, not for thefe en- fuing Days only, wherein we are more fl:ridly engaged by the Church to pay our refped:ive Duties to Almighty God, the better to difpofe us on Thwfday next to af- cend with Chriji in Spirit into Heaven, and prepare us to entertain that fupreme Author of all Sancflity and Grace, the Third Perfon of the ever Bleffed Trinity, who defcended upon the Apoflles in fiery Tongues, and will come to enflame our Souls with the Fire of Love J but during alfo the Series or Continu- ance of your Days j to the end, that by ad- dicting On P R A Y E R. 189 diifting your felves to an Employment as neceflary as advantageous to a Chriftian, your Joy may be full, Ut gaiidiiim vejlrmn fit pleiium. To this Purpofe I defign, God willing, this Day to fet before you in the firft Part of my Difcourfe, the Excel- lency of Prayer, together with the Advan- tages you may reap from it. In the Second, the abfolute Neceffity of Prayer, with a fhort Method how to pray as we ought. AiJien^ Amen^ fi quid petieritis Patrem in fiomine meo, dabit vohis^ &c. Jhnen^ Ame?2j I fay to you, if you fall ask the Fa- ther any thing in my name, he will give it you. Ask, andyoufoall receive, that your joy may be full. But that God may blefs artd crown my Endeavours, that he may feal this folemn Promife of Q-rantins what we ask, and make it good in my Behalf, I mufl defire you to join your Prayers with mine, that what I fhall fay, may be to his Honour and Glory, to the Good of all our Souls. And to this end let us with our beil: Devotion implore his divine Afliflance, by the Interceffion of the moft holy Virgin Mother, Ave Maria, ^c. I am throughly perfuaded, dear Auditors, i. Part. that there cannot be given a more elevated Idea of the Excellency of Prayer, than by fliewing, L ' ipo SERMON XX: I. That it came from Heaven. II. That it condudis us to Heaven. III. That it makes us find Heaven upon Earth. First, It came ironi Heaven^ where it was even before the Heavens, before thofe material Orbs, that now roll over us, were call'd from the dark, and profound Abyfs of unefTential Nothing : Before the Angels were eftablifli'd in Glory, God himfelf was taken up with Prayer j not as the Word commonly fignifies with us. Petition or Impetration, in as much as that Supreme and Independent Being could neither pray in this fenfe to others, or make fuch Ad- drelTes to it felf. His Prayer was the Con- templation of his own divine EfTence : His Prayer was that Expreffion or Conjubjiantial Word^ which from all Eternity, as an eter- nal, coeternal Beam flione from the Father : His Prayer was and is a ReJIeBion upon his own unlimitted Perfedions, in that compleat Refemblance of himfelf, his Son. When this J'Ford defcended from the Bofom of his eternal Father without either Change or Separation, tocloath himfelf with our Flefh in the chaft Womb of the Virgin Mother, I f.nd he came among us to teach us 0;^ P R A Y E R. 191 us what he put in pradice himfelf, the holy Exercife of Prayer. It is written of his Houfe, that it is to be confecrated to divine Service or Prayer ; Domus mea domus 0- ^^^^^^-'-^i' rationis vocabitur. And which was his firll Houfe, but the Wonrib of his Virgin Mother, where he dwelt nine Months, in that di- vine Employment ? The firfl Chapter of his Prayer-Book, or firft LefTon he read, was to comply with the facred Decrees, with the holy Will of his eternal Father, as the Royal Prophet fays of him, Pfalm xl. 10. In capite libri fcriptm?i eft de 7ne^ &c. In the beginning of the book it is written of mey that Ifioiild do thy will. Fll follow thy Orders, my God, I'll engrave thy Law in the middle of my Heart. Wh e n he came into the World at the ap- pointed Time, he employ 'd in that holy Ex- ercife of Prayer y the fpace of thirty Years. This Light of the World fhed not a Beam upon benighted Man, he broke not from the facred Cloud whereinto he had retired, Nubes latibulum ejus, till the Revolution o? Job.zz. that time was ended. And as if he thought ^'^' it not enough to fpend whole thirty Years under the Roof of Mary^ he repairs to a Defert, a lonely and melancholy Defert, where for forty Days and forty Nights, not granting his Body the Satisfadion of the 192 SERMON XX. the leaft Repaft, free from the Noife and Buftle of the World, he is totally addided to Contemblation. Oar BlelTed Saviour was as well God as Man ; he needed not, by •Confequence, a private Houfe or Defert to become more recollected, more retired y 'twas to give us an Example, to teach us where we ought to pray, that he chofe thofe folitary Places ; 'twas to encourage us to an Imitation of his holy Life, to ren- der our Prayers more efficacious, more me- ritorious, he fele6led fuch Conveniences as might be an help to our Prayers. Methinks Tie acquaints us with his divine Intentions lohn \% ^'^o^ ^^ Defert, with an Exemphim dedl IS- iiobis ; I have given yoii an example^ that you do as I have done. Ah ! my Lord, 'tis too much Honour, for fuch poor Creatures as we are, to be permitted to addrefs our Prayers to thee ; but what a Happinefs is it to be invited to pray in company with our God ? When he left the Defert, he left not the Pradice of Prayer ; he quitted not this facred Employment in the miidft of the moft pref- iing Concerns of his Mi'ffion : And altho' he equally pray'd in all Places, and at all Times, the Evangelills have taken a parti- cular Care to acquaint us, that after he had labour'd and toil'd all the Day in Preaching, Teaching, On P R A Y E R, 193 Teaching, and inviting Sinners to a fincerc Repentance, he employ'd the moft part of ^^^^.^ 5^ the Night in the Practice of Prayer ; JLrat i^- pernoBans in oratione Dei. As he hved in a continual Exercife of Prayer, he expired upon the Crofs ( as v/e may fay ) in the Arms of Prayer ; he confecrated to that purpofc the three lafl Hours of his Life ; he drew the Curtains of the Night upon the Face of this World, he ihrowded it with Darknefs more feafo- nable, more proper for Prayer. Ah, what Comfort mufl a ferious Meditation upon thofe three lail myfterious Hours, our Blelfed Saviour was dying in upon the Crofs^ bring to the Soul of a repenting Sinner \ He made there an Application of his moffc bitter Paffion, of his mofl: dolorous Cruci- fixion, of his moil painful Death to the Diftempers of our difeafed Hearts. He prayed then, that as the whole Series of his Life was fpun out for our Good, for our Inftruition ; fo his Death for our Sakes mlsiht conduce to the entire Remiffion of our Sins. He ofFer'd the infinite Price of his ineftimable Blood for the Redemption of Mankind. He begg'd of his eternal Fa- ther to cancel the Debts we had contracted, to blot out of his remembrance our Tranf- grefiions, at the fame time that he inter- Vo L. IL C c ceded '-',4-. 194 S E R M O N XX. ceded at the Throne of his Mercy for the Luh i%, blind and ungrateful Jews: Pater ignofce illis^ quia nefciunt qui dfac hint. Nor may we doubt, but as he pour'd forth his Soul in Prayer with his laft Breath, faying to his Lnkez'^. eternal Father, Into thy hands I commend 46- my fpirit, fo he bequeath'd the Spirit of Prayer as a Legacy to us, both to accom- pany and fecure our Exit out of this Life ; and the bowing of his Head to us at that time, is an Invitation to us to lift up our Hearts to him ; Inclinato capite emifit fpi~ ritum. Ah, my deareft Saviour, I receive with the moft profound Submiffion poffible, with the greateft Veneration, thy Holy, thy divine Spirit -, I embrace it as bequeath'd to me by my moft tender Mafter ; I'll cherifh this facred Depofitum, this divine Pledge of an infinite Love 3 I'll carefully preferve it to the end of my Daysj for 'tis then I de- lire to die, whenl ceafe to pray. Secondly, If Prayer came from Heaven, as we muft needs allow, fince it was brought us from thence by the World's Redeemer, it glories in a Prerogative more to our Advan- tage ; that is, it leads and condud:s to us Heaven. 'Tis the Property of Water, to remount to a Level with its Source or O- rigin. Prayer therefore taking its rife in Heaven^ we muft attribute to it an ExceU lency On PRAYER. 195 lency common to it and Grace ; Omnis qui bibit ex aqua hac^Jiet m eo fons aquce fait- John^. entis in vitam aternam. If any one drink of ^^' that delicious Spring, which pious and re- ligious Souls fo frequently refrefh them- felves with in the holy Exercife of Prayer, it fhall become in him a Fountain, whofe Waters fhall re-afcend as high as their O- rigin, as high as Heaven^ to that inexhauf- tible Ocean of ever-living Waters, ^id eft oratio, fays to this purpofe the great St. Augufiiji ; nifi afcenfio animcz de terrejlribus ad ca^lejiia, inquifitio fupernorum^ invijibi- Hum defiderium f For what is Prayer, but an Elevation of the Soul from terreftrial to- celefllal Cogitations, an Inquifition or Search into fupernatural Concerns, a fervent Defire of purchafing that Happinefs, which is as yet out of fight. 'Tis for this Reafon that Prayer is compared to the Ladder Jacob the Patriarch faw in a Vifion : As that gave an afcent from Earth to Heaven, as thofe myfterious Rounds bore the mounting Angels to their Sovereign Lord j fo Prayer wings our earthly lumpilli Nature, that we can foar aloft to the Region of Spirits ; and to this purpofe it refines our Humanity from all Dregs of Mortality. As our Lord was i^^xi leaning upon the utmofl Rounds of this myflick Ladder, or rather, as the C c 2 Septuagint 1^6 S E R M O N XX. - Beptiiaghit give a more congruous Conftrue- tion, as the Ladder was feen leaning upon our Lord that fupported it j fo Prayer de- rives its Efficacy, its Vigour and Force from the gracious Affiftance of an ail-powerful God, who both raifes and draws its Votaries to himfelf. Finally, as there v/ere in yacoFs Vifion feen afceitding and defcending Angels^ they are yet upon the fame Concern for Chriftians devoted to Prayer. They carry our Petitions, as St. Hilary faith, to the Throne of Glory, they return to minifter for us in the great Work of our Salvation. The Soul likewife upon the Wings of Prayer takes her flight to Heaven -, fhe enters into the Palace of her Lord without Control! or Difturbance, Prayer being the Key of Pa- radife, faith St. Auguftin^ which gives her admittance into the Royal Bed- Chamber, where flie freely entertains her felf with an infinite Majefly, flie becomes familiar with her God, fhe not only obtains his Bleiling as her Father, difarms his jufi: Indignation againft her own, and the World's Offences, atones for her felf and others, but addreffes her felf to him as her deareft Friend, ap- propriates him to her as her Beloved, with ^ant. 2. the Spoufe in the Canticles ■ Dilecfus mens ^^' mihi^ ^ ego illi, Infomuch that our Sove- reign Lord infinitely delighted with fuch fa- miliar On PRAYER. 197 miliar Addreffes, invites, encourages, and en- gages the Soul to continue her languifliing De- lires. Fac me audire vocem tiiam 3 let me hear Cant. 8. thee fpeak. Vox enim tua dulcis ; for thy ^Cant. z. Voice is fweet and charming. Labia tua '4- Jiciit 'vitta coccinea, & eloquhim tunm duke; ^' thy Lips are like a Thread of Scarlet, thy Speech is fweet and grateful. Such was the Prayer of Mofes upon the Mount, where he made up to God as to his beft of Friends, difcourfed with him Faceio Face, fo much to the Advantage of the glorious Saint, that one would have thought the Almighty had interchanged Properties with him 5 for he feems to tye the Hands of an Omnipotent God, that was ready to dart his revenging Thunder at the criminal Heads of the re- bellious Jews. Dimitte me, faith the Al- Exod. 32, migljty, lit irafcatur furor mens ; let me ^°' alone, that I may give way to my Anger. As if he were unable to reiill; the Influence of the Prayers of Mofes. Thirdly, But we have not only the Advantage of being conducfted to Heaven by Prayer ; 'tis alfo bleiled with a fingular Privilege, that it makes us find Heaven upon Ea?'tb. To evidence this Truth, let us fettle our ferious Conlideration, let us ?ix our Regards upon fuch devout Chrillians, as are given to Prayer. We fee they are difencumbred ipS S E R M O N XX. difencumbred from the Buftle, or trou- blefom Concerns of this World j we fee they are intirely divorced from the Creature, totally united to the Creator ; we fee they are dead to the Life of the World, living a divine or fupernatural Life ; dead to them- felves, animated with the Life of God. Ah happy Death ! Happy End of a Life well loft ! Thrice happy Beginning of a Life, that muft never end ! The Union of Body ^nd Soul is the Life of a Man, the Sepa- ration of the Body and Soul is the Death of a Man j the Union of the Body and Soul with the World, is the Life of a worldly Man, the Death of a Chriftian ; the Sepa- ration of the Body and Soul from the World is the Death of a Man as to the prefent World, but the Life of a Man in reference to the World to come. Men living ^with the Life of the World are dead to Heaven j Men living or leading their Lives in Prayer^ find Heaven even in this World, inafmuch as they are dead to the World, to live with God, to live with the Angels with the Life of God: They are penetrated with God, they are abforpt in God; they are changed by a thrice happy Transformation into God himfelf. But this Death to the World ought rather to be filled a ReJurreBion than a Death : A KefurreBion with their divine Original On PRAYER. Original Chriji Jt^fus^ from the Grave of this World. Thole, that are rifen with Cbriji, have their Affections taken off from the things here below, they favour nothing but what's above. Thofe by confequence, that are devoted to Prayer, are rifen with Chriji ; have a Heaven upon Earth with Chriji not yet afcended, will mount with Chriji from Earth to Heaven. If the Angels, our Guardian-Angels, to whofe Care and Cuftody Man, as yet a Tra- veller, is recommended by God ; if they that keep us in all our Ways, that dired: our Steps through the Mazes of this World ; if they that are fo much taken up with our Concerns, as that they are continually upon the Watch, upon the Guard, to fecure us from that roaring Lion the Devil, feeking to devour us ; if they notwithftanding are at the fame time blefs'd with the beatifical Vifion, if they fee God, enjoy Heaven upon Earth, certainly there is fome proportion between Souls in Prayer, and Spirits upon Duty ; betwixt Souls raifed above them- felves upon the Wings of Devotion, and Spirits below themfelves upon Matters of Obedience : If we have regard to the Con- cern they are engaged in, their Heaven muft be upon Earth. If we look upon the Soul as confined to the Body, flie has at leaft an 199 200 SERMON XX. an Antepaft of that Blifs thefe Spirits are perfe(ftly poflefs'dwith, fince flie commences here an Exercife, that muft never end : She beholds the Face of God, by Frayer^ who is to be the Object of her Happinefs for all Eternity. Do not we thus enjoy Hea- 'uen^ upon 'Earth ? Do not we thus partake of the Happinefs of Angels ? Prayer comes from lieaven^ Prayer leads to Heaven ^ Prayer makes us happy with Heaven upon Earth. O quamjuavis eji^ Domine^ Spiritus tuus in nobis \ O my Lord and Saviour Chrift, how fweet is thy Spirit ? How be- neficial is the Spirit thou haft left us, the Spirit of Prayer, which thou hafl re- commended to us. From the Excellency of Prayer, and the Advantages we reap by it, 'twere eafy to conclude the Obligation incumbent on us, as we tender our eternal Welfare, of having a conflant Recourfe to fo religious an Em- ployment : But becaufe among variety of Motives, it may fo fall out by the order of providence, that fome of them at leaft may conduce, as well to ftir thofe that will not yet grant themfelves fo much Leifure, even as to think of future Happinefs, as to en- courage thofe that are already bent upon the Inquiry, I fhall now proceed to flievv the Necejity we have, and the Marnier how On P R A Y E R. 201 liow we are to pray , which is the Subjedt of my Second Part. St. John Damafcen defines Prayer to be H. Pait. an Elevation of the Mind to God ; in which we either beg to be deUver'd from Evil, or invoke his Affiftance upon oar felves or Neighboars, to embrace what's Good ^ or pay to him our Homage as ojr fupreme Lord, our Sovereign King. 'Tis evident from the firft Part of the Difcoarfe, that the Mind is elevated to God by Prayer : The ExpUcation therefore of the S^qiel of this Definition fliall be a pregnan*. Proof of the Neceifi-y we are in, of making fuch Ad- dreiTes to him, as that we may alleviate the Barden of our Troubles in this World, we may invite the celeftial Ini-^uence of his Grace upon our /elves and Neighbours , we may acknowledge him as we ought, as we are pblig'd, to be oar chief Good^ our ultimate or laft End, We are not, I am fully perfuaded, unac- quainted wi'h the Miferies we, as mortal Men, are liable or fubjcd; to. Homo brevi job 14, vtvens tempore repletur midtis miferiis, (faid '• Job^ who had found the truth of his Af- fertion by Experience ) Ma?i living but a Jhort time is full of many fuiferies. We know there are Miferies that opprefs the Soul, Miferies that afflidl and torment the Vol. 11, D d Bodw ;o2 SERMON XX. Body. The Miferies of the Soul are many : She is blind, erroneous, ignorant in the O- perations of her Understandings j (he is de- praved in her Will which is bent upon Evil, u'hich is obftinate, perverfe, maliciousj at the bed more prone to acquiefce to the Suggeftions of Sin ^ than to comply with the previous Motions of Grace: She is cor- rupted in her 'Judgment^ decay 'd in her Me^ mory ; (he is weak and feeble in all her Fa- culties. Add to thefe domeOitk Evils, thefe in-born Miferies, thofe fhe Defi- nition, to leave you in a few Words the Manner how to pray : Si quid petieritis Patrem in nomine meo, dabit vobis ; if you ask the Father any thing in my Name, he'll grant it you. Many Chriflians, notwithftanding the * fcveral Admonitions, the feveral Incite- ments they have received, to addid; them- felves to this devout, this holy Exercife of Prayer^ notwithftanding that they are well inftrudied in the Mariner^ are Hill plunged io far in the Cares and Concerns of this World, On PRAYER. ^13 World, that they will not fo much as afford themfelves a Moment of their Time, though they fteal whole Hours for Plea- fure or Faftime, for an Employment as obligatory as proficuous. As many, if not more ( fo predominant is Ignorance now a- days over fpiritual Concerns ) fall fliort of the Method^ know not how to pray : The moil that do, find not Heaven to anfwer their Exped:ations, becaufe they correfpond not with their Prayers to its Dehres. That I may not be wanting to the Neceffities of all upon fo great an Exigency, I fliall in the Concluhon of this Difcourfe, excite thofe to Pray, that do not j I fliall inform thofe of the Manner^ that know not how -, I fliall, to the befl of my Endeavours, recftify the falfe Meafures others have taken of praying amifs. To this purpofe, you flam.ing Se?-aphims^ that veil your Eyes with your Wings, as not being able to bear that inaccelfible Brightnefs, that is darted from the Counte- nance of an infinite Majefcy; that Ihroud with Wings your Feet in Awe and Acknow- ledgement of the Greatnefs of God ; that have two Wings more to be ready upon Command ; that cover your Eyes with two^ your Feet with two, that Fly with two : Give me leave to adapt your V/ings to Prayer , to fit 214 SERMON XX, fit it for its appearance before the Throne of the God you adore. hetPrdyer be a Seraphim amongft you, place her in your Choir, when her Wings likewife are fitted to her, when fhe burns with that Love you are in- flamed with. Seraphims by Nature are all in Love^ in Love with God ; their Love is incompatible, is inconfiftent with Sin: That Prayer therefore admit not of Sin, is the iirft Condition. Seraphims veil their Faces, veil their Feet, in Confideration of God's, infinite Greatnefs ; of their own infinite Littlenefs or Lownefs, in refped of his infi- nite Height, which is the fecond Condition neceffary to feraphical Prayer. Seraphims ask nothing for us, but what conduces to the Honour and Glory of God ; what tends to the Salvation of our Souls, the third Con- dition. Seraphims prefent their Petitions in the Name, through the Merits of Jefus, the fourth Condition. Seraphims are al- ways upon the Wing -, Diiabus volabanf, the fifth and lafi: Condition to make Prayer a Seraphim. I. Corxdi- First then, ^2X Prayer may fit it felf tion. fQj- a Seraphim^ Sin muft be banifli'd out of the Soul. Si cor 7iofiriim ( faith St. 'John, a Seraphim for Love, for the Love of J ejus) I Jean 3. non reprehenderit nos^ Jiduciam habemus ad -^- DeiWK 0;^ P R A Y E R. 215 Deum^ & quicquid pctierimus accipie7nus ab €0 ; if our Hearts or Confciences do not check or accufe us, if our Souls are not defiled with Sin, Fidiiciam habemus, we may have Confidence, we need not fear; our Petitions fhall be granted, our Defires crown'd, our Prayers heard ; we fhall ob- tain whatever we ask. Our Confciences reprehend us, faith St. Gregory, as often ^- ^C*-^* . as we fin, as often as we fwerve from the c. n. Commandments of God. Our Blefi^ed Savi- our ftates the Condition for the advantage of Prayer 'j fi maiiferitu in me, if you dwell Joani^.f. in me, if you live by Grace or Charity a Member of my Body, ^odcunque volueritis^ petetis & fiet vobis j ask what you pleafe, you fliall obtain it. Do not therefore, dear Chriftians, rely upon your Prayers, if your Prayers are not grounded on the Innocence of your Lives. Ne offeratis ultra facrijicium ^i-^3« friijira ; offer not up any more your Sacri- fice in vain ( faid God to the Jews, by the Mouth of his Prophet Ifai a, b y ) your In- cenfe is an abomination to me : If you lift up your Hands to Heaven, I'll turn away my Face, becaufe your Hands are full of Blood. Lavamini, mundi ejiote, auferte ma- lum cogitatiomim veftrarum-, wall), purge, and clean fe your felves from the Defilements Qi Sin J take from my Sight your evil Cogi- tations, ii6 SERMON XX tations. The great St. Aiigiifliii to this 5. Anruft. purpofe addrefTes himfelf thus to a Sinner Conc.i.in in Prayer j If God fI:oiild fay to a Sinner, ja.^Q. ^qI)qI(1^ yQu Jja'^j^ caird upon me^ I come ^ but whither'^ Where will you provide a place fit to entertain me ? Do you think I can brook Tantas fordes confcientis tus ? fuch an un- clean^ fuch an mfanBified Soul f fhould you invite a Servant of mine to your Hcufc, would not you, tofdve your Credit, take care- to remove whatfoever is difguftful out of his Sight ? Would not you make it clean, fet it in order ? Certainly you would. Tetyou have the Confidence to invite ?ne to your Soul, in the manner I now behold it, fullofK2incouY and Malice, full oj Fraud and Rapine, full o/" Pride <2;2(^ Ambition, full ofAxigQV, Luft, and Blafphemy ; to your Soul, the Center of Iniquities. If you have a mind God fliould enter to inhabit there, provide for his com- ing, ceafe to offend, implore his Pardon for your pad: Tranfgreflions, begin to love him as the Seraphims do. Love is the Soul of a Seraphijn -, hove ought to be the Soul of your Prayer. II Condi- Secondly, Confider the Grandeur, the tion. Majefly of God ; confider your felf, how little, how like to nothing j confider what God is, confider what you are. The Wings before the Face and Feet of a Seraphim are thefe Oh P k A Y E li. 217 tliefe or the like Coniiderations. That S>e- raphlni upon Earth St. Francis^ pray'd in this manner; §luid es tii^ dukijjime T>omine Dens metis, quid ego vermi'culus & paup&r lerviis tuus f What art thou, my Lord my God! What am I ! A Worm, thy poor and wretched Servant. With what Patience, with what IliimiUty, does an innocent and poor Wretch wait at the rich Man's Door ? With what Snbmiffion does he appear be- fore him ? With far more Refped:, v/ith greater Awe fhould we beg an Alms at the Gates of God's Mercy. As the Eyes of a Handmaid or Slave are fix'd upon the Hands of her Miftrefs, as Hie reads from thence her Inftruftions what to do ; Stent ociili dn- Pf'^^- 122^ cillcs in manibus Domin£e fuce : So fhould bur Eyes fledfaftly regard the Grandeurs oF the Almighty, and from thence take an oc- cafion to plead for our felves, till he is gracidufly pleafed to condefcend to the Re- lief of our Infirmities. Thirdly, The Seraphims never intercede ^f^- ^"'^-^^ for us at the Throne of Mercy, but in Mat- ters that redound to their Maker*s Hoftour, and the Good of us. Happy were the Chri- ftian Soul, that would thus flate her Peti- tions ! ah unfortunate Miftake of many, that with" the Sons of Xebedec, know not what they ask ! Some defire Health, fome A^OL. IL F f Rielrn, 2i8 S E R M O N XX. Riches, others to be difencumber'd from the Burden of their Afjiiciions, fome F refer- ments^ Dignities or Honours-, but never confider with profound Submiffion to the infcrutable Secrets of divine Providence, whether the Sicknefs they labour under, the Poverty they are in, the Troubles they are opprefs'd with, their low or j?iean Condition, be not more fuitable to the Will of God, more conducing to the Salvation of their Souls. How many now are tortur'd with unquenchable Flames, for the Abufe of that Health the Almighty in Anger conferr'd upon them ? For through a juft Indignation he grants many Petitions, which he, accord- ing to the Didiates of his infinite Mercy had mofl gracioufly denied. How many, with Dives; want Water to cool their bur- ning Tongues, who, had they been con- tented v/ith a lefs fenfible Poverty than that of Lazarus, would now have been lodged in the Bofom oi Abraha?n? Hov/ many have fallen headlong, like thofe Morning Stars, Lucifer and his Afociatcs; have fet in an eternal Night, becaufe with the Pinions of an irregular Ambition, they endeavour'd to mount above their native Sphere ? How many had exchanged the Burden of their temporal Miferies or AJJiidlions, had they born them with Refignation and Patience, for On PRAYER. 219 for an eternal Weight of Glory '^ Many times the everlafting Happinefs or Mifery of a Soul is annex'd to a good or bad Petition. We ought not therefore to fquare our Re- quefts according to the Dictates of our own inordinate Appetites, we ought to render them comformable to the Will of Heaven. But whatfoever we importune the Almighty for, let it be defired with profound Submif- fion, in the Name, through the Merits of our Lord and Saviour Chriji J ejus. FouRTHLY, Si qutdpettentts Fafrem in j-^i^^^ nomine meo, dabit 'vobis ; if you ask the Fa- ther any thing in 7ny Name, he wiU grant it you. He fays we can do nothing with- out him ; fine me nihil pot efiis facer e. We J^'^^- ^S- can exped: Salvation upon no other Account 5" than this : Our own Merits avail us nothing, but by virtue of his Paffion, and precious Blood ihed for us upon the Crofs. ^icquid ^g^l/" ex me mihi deefi f faith St. Augufiin) ufurpo cap. 21. ex mfceribiis Domini mei Jeju Chrifti, quo- niam mi feri cordis ajfiimnt, nee dcfunt fora- mina per qiics effiiiant : Whatfoever is de- fcdive in me, is fapply'd from the Bowels of nly Saviour's Mercy 5 his Blood wants not Channels to convey it felf to my Soul : It ftreams yet in greater abundance through his I'Fotmds upon the Crofs, than through his Pores in the Garden. Hence it is, that our F f 2 Holy, tion 20 SERMON XX. Holy, our unerring Mother the Church, concludes her Prayers^ Through J ejus Chriji our Lord. 'Twas he that redeem'd us from the Slavery of Sin, he is the Door of Hea- ven, through him we muft enter, which we fliall certainly do, liPerJeverance crowns our Prayers. V.Condi- IjAst LY J Perfevera?2ce, reprefented in thofe Wings of a Seraphim, with which he is conftantly upon Daty. Cbrifi many times grants to our Per/ever a^ice, what he denies to our Prayers. The Apoftles ran to the Sepulchre of our Lord, as well 2iS Magda^ len , but file only had the Honour and Hap- pinefs of feeing him in Perfon, becaufe fhe ifay'd. Had the Cananean left our Bleffed Saviour at that fliarp Repulfe ^\^ firft recei- ved, her Daughter had never been difpof- fefs'd : Neither had Jacob the Patriarch been blefs'd by the Angel, had not he ftrug- glcd with him till the dawning of the Day. pod denies us many times, or feems not to hear us, to try our Patience, to make proof of our Con/iancy and Perfeverafice, to exoe- rience the Faith we have in him. He feems not to hear us at all Times, or upon all Occaiions, to convince us of our own Mife- ry, of what we are our J elves, if left to our fehes. Grace v/ould lofe its Eilimate or Va- liir. Heaven would fink beneath pur Care On P R A Y E R, 22^ or Confideration, if every Sigh or Tear, if a few Words, altho' the faithful Inter- preters of a lincere Intention, could obtain what they ask at every turn. Ccelum vim pa^ titur & vtolenti rapiunt illud ; we mufl ftonn the Empyreinn, if we have a mind to gain it ; we muft endeavour to take Happinefs by Force, by force of a conftant Prayer. None will ever have their Tem- ples adorn'd with a Crown of Glory, that have not perfever'd in the Combat : Nemo corofiahitur^ nifi qui legitime certa- 'verit. We have had an Idea, dear Chriflians, of the Excelle}icy of Prayer, of the Ad^ 'vantages we may reap from the conftant Exercife of Prayer. We are convinced, I fuppofe, of the NeceJJity of Prayer-, we have been furnifh'd with the Conditions re- quifite for Prayer. If we admire it for its Excellency J we (liould embrace it as an Ad- roantage -, nay, we ought to comply with fo necejfary an Obligation, fmce we are not ig- norant of the Manner how to difcharge our felves of it. I was not Mafter of Ceremonies my felf, when I placed Prayer amongft the Seraphims. A learned Author tells us, That a Perfon conftantly addicfced to fo pious an Employment, has not only the Love of a Keraphim, but likewife enjovs the Perfed:ion of 121 SERMON XX. of each Hierarchy of every Choir, He Is aC^^- rubifu in his Knowledge j a Throne^ inafmuch as his Soul is the Seat or Refidence of Goul, as the Soul is the Life of the Body. Hence I rationally and evidently conclude, that as the Soul is effential to the Life of the Pody^ Prayer is as eflential to the Life of the Soul, The Body without a Soul, is but a foul and ugly Carcafe, the Leavings of a Man, the Food of Worms and the Grave. The Soul without Prayer is dead, deteflable in the Sight of God and his Angels, whofe Grave will be the nether Hell, whofe JVor?ns thofe Stings of Confcience which (hall never die. As we take all Care poffible therefore to preferve Naiure, the Union of tJie Soul and Body ; fmce we are not ignorant of the Means, we ought to take ail Care polTible to preferve Grace, by a conftant Exercife of Prayer, Should you deny your Body its neceffary Food, the Soul takes Wing, and leaves the Skeleton 3 lliould you deprive your Oji P R a Y E R. 22, youv Soul oii\iQ Suftenance oiFrayer^ Grace quits the barren, the unhofpitable Soil ; , the roaring Lion^ the ravenous Wolf\ the f i?ifernal Serpent^ each from Hell, every Beaft of Prey, omnes befiice Jylvce^ do Luke i8. not pafs through only, but inhabit there. Let us pray therefore always, dear Chrif- tians, as our blefled Saviour has enjoin'd us, femper orate \ not always upon our Knees, with Hands ered:ed, with Ryes lifted up to Heaven, that Ceremony at all times is neither necelTary nor convenient : Let us pray always^ by a conftant Union of our Souls always with God : Let us pray always^ by doing what we do, for the Sake of God : Let us pray always^ by bearing our Sufferings for God : Let us pray always^ by defiring what we defire, may redound to the Honour of God : Let us pray always^ by loving what we love for the Love of God : Let us pray always^ inline, by rendering our T^houghts^ Words^ and IVorks^ conftant Effects of Faith^ Hopc^ and Charity. Prayer then and Grace will be individual Companions : Grace will be acquired at the Inftance oi o^ai' Prayers -y Glory will be the due Reward of Grace. G rat mm enimS Gloriam dabit Domimis -, For the Lord (fays the Pfalmift) will give /^[ '" ' Grace and Glory. Vol. II. Gg Which 226 SERMON XX. Which God of his infinite Mercy grant to the Prayers of your moft Sacred Majefty, to my Prayers J and to the Prayers of all that hear me, Li Nomine Patris & Filii ^piritus San5fi. Ameti, A A SERMON Preach'd before the OUEEN-DOWAGER, In Her MAJESTY'S Chapel at Somerset-House^ on WHirSUNDAT, 1686. E7 the Reverend FATHER Dom. PHIL. ELLIS, Monk of the Holy Order of St. BENEDICT, and of the EngliJ/j Congregation, Preacher and Chaplain in Ordinary to their MAJESTIES. j4s Puhliftfd hy Her Majesty's Command, Printed in the Year MDCCXLI. SERMON XXI. Preach'd before her MAJESTY the QUEEN-DOWAGER, On JVHITSUNDAT, 1686. E P H E S. 4. 30. Nolite contriftare Spiritum Sanftum. Grieve not the Holy Ghoji, S the Children of Ifrael, moft Sacred Majefty, received the Law fifty Days after the Pafchal Lamb was facriiiced, in Memory and Thankfgiving for their miraculous Deliverance from the Egyptian Slavery j fo the Church of Ch rift, in the fuJnefs of time, and after that myfte- rious number of Days elapfed from the Sa- crifice of the immaculate Lamb, who takes away the Sins of the World, is eftabliili'd by tlie folemn Publication of a New Cove- nant, 230 SERMON XXL iiant, a Covenant of Grace. But to exprcfs the Analogy and Relation between the one and the other, the Shadow and the Sub- fiance, the Law and the Confummation of the Law J to infinuate the fame Spirit of God, who didated the Firft, to be alfo the Author of the Second, both are deliver'd upon the Mount, both in Fire, both with Sound and Majefly. But as perfed: Charity cafls out Fear, fo the Law of Perfection is diftinguifli'd from the Imperfed:, by intro- ducing Charity in the place of Fear, a gentle lambent Fire in lieu of Thunder and Light- ning ; by changing Mount Sina^ the Region of Terror, for yerufalem^ the Vifion of Peace i a frightful Defert, for the Place of Prayer ; the Miniftry of an Angel, for the immediate Prefence of the Holy Ghofl. The iirit was written in Tables of Stone, the 2 Cor. 3. latter, fays the Apoflle, in the Jlefily tables 3- of our hearts; the one was attended with all the Circumftances of Terror, and re- peated Menaces of Death, and all little enough to make a fiiiF-neck'd People bend their Shoulders to a heavy and galling Yoke^ but the other, as gentle in the Declaration as eafy in the Execution, is publifli'd with the appearance of fiery Tongues, Emblems of Softnefs and Eloquence, Hieroglyphicks of 0/2 W H I T S U N D A y. 23 I ©f Light and Charity, to exprefs its Efficacy, not by Coliftraint, but Infinuation ; not by Compuliion, but Perfualion ; as Fire is the moft bright, moftpicrcii^.g, and moil adive of the Elements, and the Tongue the moil tender in Subftance, the moft eafy in Ope- ration, yet the moll powerful of all our Fa- culties. In a Word, the firfl was deliver'd in Smoke and Clouds, to fignify its Pro- perty, ImperfecTiions, Obfcurity, Darknefs, or, at the befl:, a Cloud which was to break up and difperfe, umbra futurorum^ a Sha- Cohf.-z. dow which was to pafs away; the fecond, ^7- under the Symbol of Wind, pure, open, clean iing, to iliew the Infpiration of the Holy Ghoft, as requifite to clear the Soul from the Corruption or Contagion of Sin, as the Wind is to purify the Air, and the Air is to refrefn the Body j and therefore his divine Prefence is fometimes call'd a Blaji of Wind ^ as the Spoufe in the Canti- cles-^ Veni aujler perfta hortiini & jiueiit ^""-'-i' aromata ; fometimes a Breath of Air ^ taii- quam Spiritus aura; lenis ; fometimes Spi~ raculiim 'vitce^ the breathing of Life ; and generally a Spirit, xax' i'^x^^ j "^^ ^^''^y ^'^ reference to his eternal Proceffion from the Father and the Son by way of Spiration, or reciprocal breathing of Love, but alfo in order 9.1,2 SERMON XXL order to his Operations ad extra, working himfelf into the Soul by infenfible ways, giving her Action and Motion, as the mate- rial Air does the Lungs, and the animal Spirits every part of the Body : Spiritus SanBus vita fpirituum, fenfijicans, viviji- Richard, caus, fays Richard of St. ViBor. Where- 16. de ' ^*5^^ °^^^ Bleffed Mafter, who on this Day '^rin. fulfill'd his ProHiife of fending the Holy Spirit, compares it, 'John 3.8. to the Ele- mentary, which bloweth where it lifts, whofe found we hear, but cannot tell whence it com- eth, or whither it goeth ; jo is eve?y one that is born of the Spirit : By which laft Words he applies the Comparifon, as if he faid, you are to believe the Influence of this Spi- rit, as necefl'ary to beget and perpetuate the Life of the Soul, as you experience the other is to the Life and Welfare of Nature ; ' and as he, that hinders the Air from paffing into his Lungs, mufl immediately be ftifled, or foon burnt up with interior Heat ; fo he that checks the entrance of the Holy Ghoft, whofe Property is to allay the Heat of Concupifcence with the nobler and gen- tler Warmth of a fpiritual Love, to affwage the Pallions, to cool and moderate the Af- fections ; or he that ejects him out of his Heart after he is er.ter'd, is faid to contri- ftate^ Oh W H I T s u N D A r. 233 flate to grieve the Holy Ghcjl^ and fniflrate tlic end of his Coniing ; Nolite contrijiare Sjnritiim SanBum. This Confideration caniedme upon thefe Words of the Apoftle, and pointed them out as a proper Tiieme equally fitted to tlie Sandity and Solemnity of the Time, to the NeceiTities and Capacity of every Hearer ; and as the moll: important Advice can be given Chrirtians ( who have already received, and are fuppofcd to poiTefs the delightful Prefence of the Holy Ghoft) to cherifh that gentle Flame, to treat the divine Gueft as becomes the Children of Light j not only not to expel him out of their Hearts by any criminal Adion or Confentj but not io much as to give him the leaft Offence, by remitting of the Devotion they feel, or pi- ous Refolutions they make at this holy- Time : Nolite contrijiai^e^ ^c. But to main- tain the Interefls of this Holy Spirit, we muflhave his Affillance, the Power of Per- fuafion being one of thofe Gifts of Tongues which defcend fro?n above^ and which is ob- tain'd by the fame Difpofition the Apoflles were in, per fever antes in oratiojie, by conti- nuing in Prayer ; and if you would learn the Method, the Evangeliil delivers it in two Words, Cum Maria ; the Blclled Virgin Vol. IL H h is 234 SERMON XXL is the Pattern ; the Holy Ghoft found hef in the fame Poilure at his fecond Comine^ as he did in the firft, when the Angel falu- ted her, Ave Maria. Grieve not the Holy Ghoji. THE effential Joy, which God poffefTes within himfelf, and which is himfelf, pla- ces him above the reach of Grief j but not above our Attempts to afflicft him : His im- mortal Godhead and Power may fecure his Being, but not our Obedience j we are as ready to take up Arms againft him, as if we could dethrone him at our Pleafure . His Majefry and Juftice may ftrike a Sinner with Amazement and Terror, but not al- ways with that Fear which works a flable Repentance. Thus his Love, and Mercy, and Glory, which eftablifli his Beatitude; ( his Glory that no Evil can approach him ; his Love and Mercy, that he would pafs by the Lijury, if any fuch could be done him) exempt him from aPoffibilitv of griev- ing ; and yet we grieve him, that is, we are as criminal and injurious to him, as if he were fufceptible of our ill Ufage. For tho' every Sin be levell'd at the whole Tri- nity, the undivided Godhead againft which it is committed, yet the Holy Ghoil, to whom 0/2 W H I T S U N D A V. 231; whom the Work of our Converfion is appropriated, is faid to be the principal Ob- jed: of the Injury, as implying a horrible Contempt of his Favors j Spritiii gratice Hd. lo. cojitiimeliam facientes. Our Faith teaches us "3- to confider the Holy Ghoft in two different States in reference to human Nature ; the one, as hovering over us, and defiring to enter into the Heart of Man, which be- longs to him upon fo many .Titles ; the other, as driving to keep poflefTion of it, which to maintain, he has been fo liberal of his Graces and Infpirations, of his Gifts and Promifes, and even of himfelf ; Spirt- tus qui dafus eft nobis. In each of thefe Cir- cumftances we may difpleafe and contriftate him J Firft, If we refufe him admittance when he demands it : And fecondly, If we oblige him to quit his Hold, after we have peaceably admitted him, and tafted the Comforts of his Prefence. The Refiifal is the Iniury, the Sin oiObftAnacy % the Ex- clulion that of Contempt : Tvv^o moft exe- crable Crimes, and high Provocations, the Apoflle admonillies us to be aware of ^ and to enforce his Admonitition, fliall make the two Parts of this Difcourfe. First, The Refufal to admit him -, by i. ^ which I -do not underfland as if he were H h 2 locally 33.6 S E R M O N" XXL locally diftant or abfent form the Heart of Man j for he is eHeotially every where by th^ Iivvrienfiiy of his Nature, and as rjcceffarily in the Heart of a Sinner, as in that of a Saint ; becaufc iti him we live, we move, and have our Bei?2y. Bat this Dilfance im- plies only a moral Separatioi}, coniifting in the Privation of Grace, by ^vhich he refides and dwells in us afcer a peculiar and more excellent manner. But no fooner do we confent to a mortal Sin, than we violently thruft him out of Doors, and difpoiTefs him of this latter and better kind of Inhabitation; while he, like an unwearied Lover, re- turns as calmly as if it were his firfl Ap- proach, as if he had never been expulfed, and courts the Soul with fuch melting Ex- prefiions as would reduce any Heart but that of a Sinner J for it is not a peculiar Dialedi to his Beloved in the Canticles, but his common Language to every revolted Heart, Aperl mihi, fcror mea, J'ponfa mea ; Cam. 5. Open to mc, my fifier, my Jpoiife. Prodigi- ^" ous ! The unfaithful Servant he calls Sifter, the Traytorand Rebel he vouchfafes to call his Spoufe, to put her in mind of what fhe was before ihie loll her Honour, and forfeited thofe glorious Titles, which he continues to give her, that he may provoke her On V/^H ITSUNDAV. 237 her to Repentance, that he may redore her Innocence. These Inflances, or knocking at the door ^ as the Holy Spirit ftiles them himfelf in the 'Revelations^ in the Council of 'Trent he calls the Motions of Grace nondum inhabitantis^ that has not yet procured Entrance, but i§ laying Siege to ihc Gates, and trying all the Avenues and PafTages to get in. Such is the State (beloved Chriftians) to which moft of us have reduced the Holy Ghofl ; we fhut our Hearts upon him, and while there is a PafTion within to gratify, ^ Con- cupifcence to indulge, we are infeniible to his Impulfes, and deaf to his Voice j and has not he reafon to be offended and grieved at fuch a Treatment ? If we may gather the Vehemency of his Affedlion from his earneft Defires and paffionate SoUicitations to be admitted, we may guefs at the Malice and Impiety of our Refufal, by his fo deeply refenting it, that God, who is Cha- rity, the God of all Confolation, is o- bliged to treat with the Sword in his Hand, to change his Entreaties into Me- naces, and threaten Punilhments where he promifed Rewards. Wherefore, fays a learned Writer, his eternal Wifdom could invent no Emblem fo proper and fo expreflive of his ardent 238 SERMON XXL ardent Defires to penetrate into the Heart of Man, as that of a Tongue and Fire^ both piercing, both irrefiftible, but in ieveral Kinds; to ^\%VAi\\ that he will leave no Method untry'd, no Way unattemptcd. If the more gentle AfTaults of the Tongue, Promifes, Endearments, Expoftulations, and Perfuafions cannot prevail, he will fet upon us with all the Flames of his Indignation, and eternal Ardours of his Divine Nature ; ^^« • 4- Dominus Deus tuus igjiis c on f miens eft 3 Tour God is a c on fuming jire ; in comparifon of which,' the Fury and Rage of our elemen- tary is but a glaring and harmlefs Vapour ; the deftroying and penetrating Lightning, but a gentle and cooling Blaft ; the rending and dreadful Thunder, is but a friendly Addrefs, and foft Embrace. But thy God Heh. 4. is a C071 fuming fire ^ that is, in the Apoftle's ^^' Expofition, "The Word of God^ or the Holy Ghofl fpeaking in our Hearts, is quick and powerful^ fiarper than a two-edged /word, piercing even to the dividing ajhnder of foul and fpirit^ and of the joints and marrow^ and is a difcerner^ an Avenger of the thoughts and intents of the heart-, for all things are naked to, and eafily conquer'd by his g ' ^'^" "■ eyes, Et interficiet impium Spiritu orisfui, & illufiratione advcntus fui, fays he elfe- On V/ I T S U N D A Y. 239 elfewhere 5 if he cannot deilroy tlic Wicked- rids of the Man with the Breath of his vic- torious Grace, he will dcllroy the wicked Man with the Glory of his Prefence, and Terror of his Approaches. But this Attempt of the Holy Glioft to reduce a flubborn Heart, is not to be under- ftood of Force or Conflraint ; for he does not defire to poflefs it by Neceffity, but by Submiffion ; he comes upon it i?i Spiritu ve- hemently with Vehemence, but not with Violence, which takes away our Liberty; for he elteems it the greateft Vi(5tory, to make us yield, while we remain able to reiift. He has a tender Compaffion for the moft rebellious Sinner ; and in defpite of all Provocations, A6ts of Hoftility, and de- facing the Beauty of a Heart he had been fo long adorning, the Print of his Finger flill remaining upon the Creature, and the indelible Character of his Sacrament upon the Chriftian, he acknowledges the Work of his Hands, he remembers it was his Temple, he endeavours to repair the Ruins, and confecrate it again with his Prefence. To obtain which deiired End, he does not think it either beneath his Majefly, or de- rogatory to his Power, to capitulate with the Soul, whofe concurring Afient is requifite 10 240 SERMON XXI. to her own Happinefs, to fue to her, to ufe SoUicitations and Perfuaiions, according to the Senfe the Mailer of our Schools and other Divines give to the Words of St. Paul^ Itom. 8. Pojiidaf pro nobis ; he asks not only for ^^' us, but alfo of us, to be readmitted into our Hearts, ubique petit cb omnibus recipi, fays the angelical Dodor, comparing this divine Lover to the Sun, who not only offers his Light to the Eyes of all the World, but alfo darts it upon them, and with the Points of his Rays foUicites them to open and let in the Day : Petit ab o?nnibiis rccipi. From whence I make two Inferences worthy your ferious Confideration, The firft. That the greateft exteriour Glory the Holy Ghoft is capable of, the only Joy he takes ad extra, out of himfelf, is to find us yield- ing to his Defires, acquiefcing to his Mo- tions and re-entering into the State of Grace. The fecond. That a Refufal on this occa- fion, irritates him to the highefl Degree, and of its own nature is fuch a Subje6t of Grief, as a loving Parent feels when he fees himfelf difrefped:ed and injured by an uns^ratefnl and difobedient Child. He is not only troubled at hisMifcarriages, but is far more afflicted that he is obliged to puniili him for them, forefeeing that his Difobe- dience 0?i Whitsunday. 241 dience will bring him to an unhappy End. In like manner the Holy Ghofl is faid to grieve, when we not only abufe his Patience, contemn his Love, and rejed; his Comforts, but alfo draw upon our Heads his jufl Severity, while he forefees the Panifhment he is going to inflid: upon his Children will not amend them ; for the Crime is irremif- iible, the Puniflmient is unavoidable -, the Crime, a Blafpliemy againll the Holy Ghofl j ^-^'^/z^ and the Puniflimcnt, never to repent of it 5 ' ^ ' non rcmittctiir. Indeed Divines are much perplex'd, and can hardly agree in what this Blafphemy confiUs, which fo much exafperates the Spirit of God, and turns the Meeknefs of , the Dove into the implacable Fury of the Lion. St. AiiguJU?!^ whofe Judgment is of greateH; weight, fuppofes it to be final Im- penitence, as being the lafl, and at the fame time the Punifliment of all other Crimes. 'Tis a Punifhment, and the fevereft of Punifliments, becaufe a Dereli(5lion of God : 'Tis a Sin, or a Circumflance of Sin, becaufe it renders all the preceding unpar- donable. But how come we to plunge into this bottomlefs Abyfs of Mifery, unlefs by refuiing Grace v/hen it is offer'd us ? There is the Crime j and are not we juflly fen- Vo L. II. I i ter.ced 242 SERMON XXI. tenced to it for our fo long continued Re-^ fiftances againft the divine Impulfes, fo fre- quent Contempts of Calls from Heaven, in Sermons, Advices, Examples, Duties of Piety, Occafions of Charity prefented to us, good Books put into our Hands, Remorfes Parted in our Confciences, Convidions riiing in our Underftanding and holy De- fires breath'd into our Hearts ? There's the Puniiliment ; And w^hat more jufl than that our own Meafures fhould be turn'd againft us, that there fliould be a refemblance be- tween the Challifement and the Offence 5 as Contempt was the Crime, fo Contempt fhould be the Condemnation ? The Sinner contemns God, and God revenges himfelf by contemning him ; the ufual Proceeding i/&. 33. 1, of flighted Love ; qui J'fernis^ jicmie & ipfe fperneris ? He applies his Mercy, in quality of a Phyfician, to heal the Soulj but fome- times he muft in like manner exercife his Juftice, by giving her over when her State Jcr.^i. is defperate. Ciiravitnus Babylone??! & jion ejl 9- fanata ; to cure thee, O wretched Crea- ture, to whom a Life fpent in Diforders and Confufion has merited the ftile of Ba- bylon ; to cure thee, I have apply'd all my healing Graces, comforting Infpirations and fovereign Reftoratives 3 neither Oyl nor Wine^ On Whitsunday." 243 Wine, neither gentler nor fharper Remedies, neither Profperlty nor Perfecution, have been wanting to thy Wounds ^ fed non e/l Janata, but thou art not, becaufe thou wilt not be cured : T)ereltnquamus earn, thou art pall: Recovery, I will leave thee to the Cogi- tations of thy own Heart, in tnanu confilii tin -y I will vifit thee no more, I will call thee no more, I will quite forget thee, I will not fo much as be angry with thee any more ; auferetur -zelus mens a te, G? quief- -^^^^^-^^r cam^ nee i raj car amplius. Now tell me, Chriftian,if fuch as refufe to give the Holy Ghoft entrance into their Hearts, fo heavily contriftate him ; how grievoully do they offend, who thurft him violently out of their Hearts, after they had readily open'd the Gates to him, received him honourably, treated him friendly, and reciprocally received unfpeakable Inflances of his Affection ? This is the next thing I have to confider : Be pleafed to accompany me with your Hearts, as well as with your Attention. Whether to be repulfed from the ll. Heart of Man, or expuls'd out of it, be the greater Affront to the Holy Ghoff, and the more deferving Subjed: of his Dif- pleafure, may be a Queflion in Theory, I i 2 and '244 S E R M O N XXI. and is difcufs'd by Divines ; but I fuppofe in the Practice an indifferent Judgment may determine. For as right Pveafon efteems it an Injury of a higher nature, and far more provoking, to treat a Man ill in his Pre- lence, than in his Abfence, becaufe it adds the greateft Impudence to the Indignity ; fo the fivfi Crime, a Perfon in the State of Grace commits, becomes incomparably more injurious by that Circumftance. I inforce this with the ordinary Topick of In- gratitude, which flalns it ftill deeper : But I pafs by thefe two Reafons, fo confiderable, had I time to urge them, to come to a third, drawn from the Injury God fuffers, upon the account he is chafed from a Place he held by fo full and undifputed a Poifeffion, and which belongs to him by an unqueftio- nable Tenure, and fo many warrantable Tfali'"'. Titles; Elegit Ifrael ifi pojfejjmiemfbi. He 4. has c ho fen Ifrael for his pojjejjlon^ fays the Royal Advocate of Heaven. Now do we find our fclves fo nearly touch'd, and fo vehemently exafperated, when an Intruder comes to thrufl us out of Doors, and feize on our Inheritance ? and fliali we allow no Refentment to the Holy Spirit, when he is ' wrongfully and contumelioufly ejedled out of his Habitation, for he dwells iji the midjl of On Whitsunday. 245 of us J out of his Temple, for you are the T^emples of the Holy Ghoft ^ out of his Em- pire, for the Kingdom of God is ivithin you j out of the Seat of his Pleafure, for his Dc^ lights are to he with the Sons of Men ? Do we fuffer any one to difpute our Right to what we have made with our own Hands ? Such is the Heart of Man to the Holy Ghoft. Do we not account it as abfurd as impudent, to demand whether the thing be ours which we have bought ? Such is the Heart of Man to the Holy Ghoft. Does not a long Prefcription juftify a Tenure, and long PofTeilion create a Title ? Such is the Holy Ghofl's to the Heart of Man. For he lays claim to it, not only becaufe he is the Spirit of God the Father who created us, of God the Son who redeem'd us, but alfo becaufe he has Rights to us peculiar to himfelf, by the Love he bears us, by the fan^tifying Grace he has beflow'd upon us. This is what the Apoflle feems to point at, wdicn immediately after he had exhorted the Ephcfians, m the Words of my Text, jiot to grieve the Hol^ Spirit^ he adds for a Reafon, //z quo fignati .ejlis, becaufe you are feal'd by him, becaufe you have received his Characfler; as Men ufe to imprint their Arms or Mark upon fuch things they cfteem moft 246 S E R M O N XXI. moft precious, and would not have ufurped or violated by any foreign Hand j Signati ejiis. The Holy Ghoft impreffes himfelf upon our Hearts in every Sacrament ; I fhall inftance only in two, Baptijm and Penance. In Baptifm he imprints luch a Charader upon the Soul, as neither Time nor Etei-- nity can deface, neither Violence nor Sin can raze out ; for fince nothing is deftroy'd but by its contrary, the Charad:eriflical Form muft be indelible, fays the Mafter of our Schools, as having nothing contrary to it felf. The Sacrament of Penance leaves not indeed fuch an immortal Imprefs behind it, but plains out all the Tradts of Sin, and im- prints upon the Level an habitual Love, which is the Seal of the Spirit, and which our BlefTed Saviour makes a diflindlive Chara6ler between his Friends and his Ene- mies. In quo fignati eJiis ; we are mark'd as his living Temples, according to the Cu- ilom of all Religions, that ingrave on the Frontifpiece of their Temples, or in the moft eminent part of them, Hieroglyphicks of the Divinity they adore. And do you not hjoWj fays the Apoftle, that you are the Temples of the living God? Your Heart is the Sanduary where the Father is worfhip- pedin Spirit and Truths Charity is the Pricft, On W H I T S U D A Y. ~ 247 Prieft, Faith and Hope are the AfTiftants, Penance and Prayer are the Sacrifices. And tell me now, ungrateful Chriflian, after fo full, fo free, fo long and folemn a PofTeflion, to be turn'd out all on a fudden, in a Moment, as foon as a Mortal Sin can be committed, and this to make way for his mortal Enemy ; to be fold for the fulfom Pleafures of this World, for a Lufl or an Ambition ; to be exchanged for amu- ling Trifles, Vanities and Riches, is it not the higheft Injustice, and mod foul and abo- minable Sacrilege ? An Injuftice, becaufe you prodigally cafh away what belongs to ano- ther : Non eftis veftri ; Do not think you have power to ruin your felves, or that you wrong no Body but your felves ; 'tis a vul- gar Saying, and a vulgar Miftake j Tou are not your oivn. A Sacrilege, becaufe you rob the Temple of the Holy Ghoft, where he had treafured up the Riches of his Good- nefs, where he had made the Repofitory of his Graces. Is it ftrange then he conceives fo high a Difpleafure at fueh ill Ufage, that he breathes out fuch lamentable Complaints by the Mouth of the Prophet, Afflixerunt f^ ^^* Spirit urn SanBumejus^ 'They haine afjliBedhis Holy Spirit, they have grieved his very Soul, not only for the Injuflice, not only for the Sacrilege, 24S SERMON XXL Sacrilege, not only for the Expulfion, but much more for the aggravating Circum- flance, the Contempt. For tho' every Sin be injurious to the Holy Ghofl, and of what nature foever, involves a Contempt of his Divinity, by difobeying his Commands 5 an undervaluing his Perfon, by banifliing him our Company 3 and a Scorn of his Gifts, by carting themi from us : Yet every confidering Man will grant, the firil capital Offence a fandiiiied Soul commits, is big with a particu- lar Contempt and Slighting of the Divine Spirit, becaufe it not only thruils him out of his Polleilion, but does it to introduce the Spirit of Pride, of Luxury, of Ambition, of Covetoufnefs, and the like, in his place : By which the Sinner declares, that he fetsa lower Value on Jefus Chrift, than the moil trivial Satisfaction of the World. For whether he makes a diflindl Refledion on it or no, it is certain he virtually compares the good Spi- rit, which is in Polielhon of his Heart, with the evil one which is folliciting Admittance 3. and by confenting to Sin, he declares his Judgm.ent, and fliews which is preferable in his Efteem. There is no fort of Contempt like that of Comparifon, which not only delpifes a Man, but, to increafe the Confufion and Affront, On Whitsunday. 249 Affi'ont, firfl fets another ia competition with him, and then o-ives that other the ad- vantage over him : "VVliich Proceeding, tho* ever odious, in two Cafes is moft abmoni- nable, in the Rights of Sovereignty, and in the Interefts of Love. If a People fliould depofe their Prince, they would commit the fouleft, the moll unjuft, and moll: un- chriftian Adion in the World j but if they fiiop there, 'tis only an ab folate Contempt : But if the giddy Multitude proceed to a new Election, and put up the mortal Ene- my of their Lav^ful Sovereign, then 'tis a Contempt of Comparifon. If a Wife fuffer that Conjugal Affection to die^ which Na- ture and Religion oblige her to cherifli to- wards her Husband, 'tis a horrible Injury, 'tis a Contempt ; for there can be no Indif- ferency in that Cafe : Bat if f]:ie turn her Affe6lions upon a Stranger, the fworn Ene- my of her lawful Spoufe, fuch a Preference heicrhtens the Affront bevond all that can be exprefs'd, beyond all Comparifon, and chafes Anger into Defperation and Fury. Now what Refentmxcnt Paffion raifes in Men, Juflice kindles in the Holy Ghoft 5 for he enters a Soul in both thefe Qualities, as Sovereign to make it the Seat, of his Em- pi re ; regnum Dei intra vos eji -, and as a Vol. II. K k Spoufe, 2jo SERMON XXI. Spoufe, to contradl with it the nearcft aiid mofi: facred Alliance ; Spo7iJabo te mihi in J'cmpitcnmm. Yet every idle Pretender, every rebellious Appetite, or unruly Paffion, is admitted to difpute his Title, while the Owner is forced to plead his Right before a corrupted Judge, the Free-will of Man ; while the Heart, an unfaithful Spoufe, is not only confenting to his Banifliment, but alfo before his Face abandons herfelf into the Embraces of a foul Adulterer, the pro- fefs'd Enemy of her rightful Lord, prefer- ring the momentary Pleafures of this World, before the eternal Careffes of his Favour. But he bewailing her Lofs more than his own, when the lofing of him is indeed the lofing herfelf, follows her, with the Tears and unfpeakable Groans of her Mo- ther the Church, begs of her to return, more to herfelf, than to him j Redite pec- catorcs ad cor j and is contriftated that flie will neither believe nor prevent her endlefs and unconfolable Sorrow j Si cogjiovijjes ©" tu. An d what do you now expert, Chriftians, but that, to dole up this Difcourfe, I join my Voice to that of the Holy Ghofl, and become his Advocate, who pleads for himfelf to your Heart 5 and that I beg of you once with my Lips, what he does every Moment On Whitsunday. :5^i; Moment by his Grace j Nolitc contrljlare ?• For his and your own fake have pity upon your own Souls, and ceaj'e to grieve the Holy Ghojl. I. If you have not yet given hini entrance by a faithful Obedience to hi3 Call, hear his Voice even this da]\ harden, your Hearts no longer^ put an end to your Relu(flances and Refiilance. There are but two Wills concern'd in your Converlion, but two Confents required to the thorough A- mendment of your Life, the Holy Ghofr'?, and your own. And I hope, from what I have difcourfed, you are very well fatisiied, that the Holy Ghofh willies nothing fo. ear- neilly, defires nothing fo paliionately, de- mands nothing fo inftantly ; And do yon deliberate upon the Matter? Do you enter- tain the Motion fo coldly ? -Is your Salvation in your own Hands, and you Ifand demur- ring whether you lliall accept of it ? Is that freely ofFer'd you, which you ought to have fued for with flaming Sighs and unexpreinble Groans 3 gemitibus- inenarrabilibus'^ Is it not Crime enou2;h to have hitherto refiice^l hi^^ In/pirations, ftopp'd your Eirs againft hii Calls^ rejeded his Coimfels, and trampled up- pn \\\s> Commandment li Wijl you cc;iitinue in K k 2 Rebellion t^Z S E R M O N XXI. Rebellion till there is no Mercy left for you ? Will you feal up your Ears till the Invitation is paft? Will you not hearken to hisCounfels till it be too late, nor acknowledge his Com- mandments till you are loft for ever ? Will you fend back his comfortable Venites^ come to me, with the Language of the wicked, Recede a nobis, Depart from us, and force him to that bitter Retaliation, Recedite a me, De- part from me, ye curfcd, into everlaftingfire ? And this you do, while you continue to neglect his repeated Inftances and Calls ; for a continued Negled: is a Contempt, and a Contempt of the Holy Ghoft is that Blaf-^ phemy which pronounces Sentence upon it felf, the fatal Recede a nobis. Depart from us for ever. Yes, hard-hearted Sinner, cruel to thy felf and to thy God ; God will obey the Voice of Man, Xvho would never hearken to the Voice of God j he will depart from thee for ever. For the Scripture often warns us, that there is a certain number of Sins, which, liird up, chafe him away irrevocably ; that there is a certain number of Calls, which being rejeded, Touftmll call, fays he, and I "will not hear ; and there is a certain number of Graces fumm'd up, and recorded by the Hand of Juftice, after which no more are given, O/Z W H I T S U N D A Y. 2 C? given, or at leafi: (o imperfed: and weak, as they leave the Soul in a mortal Impoffi- bility to break her Chains, or fliake off her evil Habits. Perhaps this is the laft Opportunity fliall ever be prefented you ; perhaps this is the laft time you fliall ever hear the Holy Ghofl fpeaking to your Hearts, the laft and peremptory Term of Grace, beyond which it ihall never be extended, and on Accep- tance of which depends your eternal Pre- deftination or Reprobation. Perhaps this is your lad Pentecojl ; and remember you are warn'd, that he, who appear'd to-day in the fliape of Fiery Tongues, to exprefs how ar- dently he defires your Converfion, will one Day appear in that terrifying Pofture, the Prophets beheld him, when a flaming Sword ifTued from his Mouth, Death and Deftruc- tion walked before him, a Torrent of Fire flream'd from his enraged Countenance, and flaming Eyes, to confume his Enemies. II. But above all, you that have already received the Holy Ghofl, Nolite contrijiare, do not grieve him, do not extinguifh thofe divine Flames he has raifed in your Hearts: Confider what a Happinefs it is to be his Temple j give him not the difpleafure to fee himfelf 254 SERMON XXI. himfelf chafed from that Place, whence hk Accefs had chafed fo many evil and tyran- nical Spirits, and where he delires to dwell in this Life by his Grace, that we may dwell for ever in his Glory. Which J befeech, 5cc, A A SERMON Preach'd before the KING and QUEEN, In their MAJESTIES Chapel at WINDSOR, On Tr I N I TY-Su ND AY, May 30, 1686. By the Reverend FATHER JOHN P E R S A L L, Of the Society of JESUS, Profeflbr of Divinity. As PuhliJJfd by His Majesty's Command. Printed in the Year MDCCXLI. SERMON XXII. Preach'd before their MAJESTIES, On TRINirr-SUNDAr, May 30, 1686. M A T T H. xxviii. 19. In Nomine Patfis, & Filii, & Spiritus San6li. In the Name of the Father, and of the Son, and of the Holy Ghofi. ^taiM H E infcmtable Myftery of the mofl BlefTed Trinity, propofed to our Veneration in this Day's Solemnity, is fo fublime, that no created Intellecfl can reach it, the mofl high-flying Wits fall infinitely fhort of it J fo profound and deep, that the moft penetrating Judgments cannot fathom it ; Voj.. II. L I fo 258 SERMON XXII. fo infinite in all its Excellencies and Perfec- tions, that neither Human nor Angelical Capacity can comprehend it. The great St. Augufiin thought it once worth his La- bour to employ his noble Thoughts in Dif- covery of thefe admirable Secrets, that are couch'd in this facred Myftery j he walked by the Sea-fliore, contemplating the divine Proceffions and Relations, a true Trinity of \ Perfons in a perfed; Unity of Subftance, the Father, Son, and Holy Ghoft, three really diftind Perfons, yet fo, that the Fa- ther is in the Son, the Son is in the Father, the Holy Ghoft in the Father and the Son, all three in each by a ftri6t Indentity of one Siibitance. The Father is not the Son, the Son is not the Holy Ghoft, the Holy Ghoft is neither Father nor Son j and yet the Fa- ther, Son, and Holy Ghoft are one and the fame rhing : Idem onmino. In the middle of thefe Thoughts, St. Aiigujihi^ Eyes chan- ced to glance upon a Child juft by the Sea- fide, very bufy in lading out the Sea into a htcle Pit he had made there j and asking him what he meant to do, the Child an- fwer'd, 'To empty the Sea into this Pit : But do ft thou not fee [hy^ the Saint) that thy Pit is too little to hold all thoj'e Waters ? I can more eajily do this (replies the Child) than you compafs Lat. 4. c. On T R I N I T Y - S U N D A Y. 25^ compafsv)hat you are about. Thus Almighty God did teach this great Servant of his, how little Proportion all human Induftry has in order to the underrtanding this ineffable and incomprehenfible Myftery ; far lefs than the Child's little Pit, in order to contain an Ocean of Waters: Yet for all this St. Augii^ Jiin ceafed not from contemplating this gieat Myltery, of which he wrote fifteen learned Books, befides divers Sermons; but he changed his way of fpeculating, he fbidies no more to underftand it j and therefore to Mow can this be ^ he ever anfwers, Nejcio^ I know not -y I am a Chriftian, I believe it. I adore, I reverence, refped:, and love it, but to underftand it, comprehend it, ex- prefs it as it is, I am not able. He contem- plated it as the prime Objed: of his Faith, Adoration, and Affection. In like manner we, in imitation of this great Doctor, nei- ther fearching too carioufly into that which Faith teaches to be infcrutable; nor yet paf- fing over in lilence what the Church on this Day propofes to our Thoughts, as a Myfte- ry, which is to be the Subjed: of our eter- nal Happinefs, will confider it, Firft, as the Objed of our Faith; Secondly, as the Objedof our Love; Thirdly, as the Objed: of our Imitation. In the Firft Point we ihall L 1 2 fee ^6o SERMON XXII. fee what we are to believe, and from the Hardnefs of it learn a Principle, which will ground us in true Faith and Religion. In my Second, we fhall learn where to fettle our AfFedions: In my Third, how to make our Souls ( what they were created ) perfect Images of the Trinity, by fquaring our Adions according to this divine Pattern ; Three Parts of one and the fame Difcourfe ; fo that the Second proceeds from the Firft, Love from Faith ; the Third from, the Firfl and Second, Imitation from Faith and Love. Now that all may fucceed to the greater Glory of this Great Trinity, let us have re- courfe to the Interceffion of the Immaculate Virgin-Mother, Daughter to the eternal Father, Mother to the Eternal Son, Spoufe to the Holy Spirit, perfedl Temple of the whole Trinity, faluting her with the Arch- angel, Ave Maria. I know not by what better means we may arrive to frame a true, right, and pro- fitable Idea of this Myflery than by contem- plating its Image, the Soul of Man, where you will find that as often as any thing ex- cellent and amiable is objetfted to her, fhe prefently fpeaks it, faying, This is fine, this is -admirablej this deferves to'be beloved indeed 3 On Trinity-Sunday. 261 indeed ; from whence connaturally proceeds a certain breathing, an Affe(5lion, or Defire of enjoying that fo amiable Objed:. In like manner. Almighty God with an infinite Clarity comprehending his own infinitely amiable Eflence, and in it all created Truths that are pofiiblc, fpeaks what he knows, exprefiing himfelfas he is infinite In all Perfections j then he breathes forth a certain divine Love proceeding from his fpeakingand the Word fpoken ; this fpeak- ing or producing the Word, conftitutes the finl: Perfon, God the Father; the Word fpoken is the Second Perfon, God the Son ; the third Perfon is the Love, which both the Firfl and Second jointly breathe forth, God the Holy Ghofl or Spirit. The fecond is the Son, becaufe as it is the Property of a Father to propagate his Nature, and give it a fecond Being in his Son j fo the eternal Father fpeaking, propagates his own divine "Nature, giving it, as it, were, a fecond Being in that confubflantial Image j where- as the Holy Ghoft, being Love, gives not any Being to its Objed:, but only embraces what it finds. Now becaufe nothing can be in God, or affecft God, but what is God, each Perfon muft needs be God. Again ; becaufe the very Notion of God excludes a MultipHcity, 262 SERMON XXII. Multiplicity, as including all Perfecfllon imaginable, and confequenrly, leaving none to be poffefled by an other, oi ly by Parti- cipation, the Property of a Creature j it follows, that all three Perfons are but one and the fame God ; now how can this be, three Perfons, one only God, is above our reach ; here it is we are to obey the Apo- ille, making Reafon ftoop to Faith. Bat what, fays the Atheifl: or Heathen, mufl I then become Irrational before 1 can be a Chriftian ? Mull I renounce that very Fa- culty which diftinguifhes me from a Brute ? Muft I admit things that evidently contra- did: fhe firft Principles of Reafon, and thwart the very Light of Nature ? Three Perfons one God, the Father and the Son the felf fame thing, and yet two Perfons really diftind: ? Nay then, adieu all Dif- courfe, adieu all Knowledge, if we re- nounce the very Grounds of Knowledge and Difcourfe. This Objection lies under the very fame Inconveniences it objedts againll the Mvileries of our Faith; 'tis irrationaL it contradicts the firft Principles of Reafon, and thwarts the very Light of Nature ; whereas our Faith, tho* fupernatural, tho' above Reafon, yet confirms true Reafon; for Almighty God only exads of us to be- lieve 0?i Trinity-Sunday. 26 -» — w ^ licve when we have reafon to beheve ; then we mull; make Reafon floop to Faiih, when we have reafon fo to do. We are to under- ftand then, that there is in us a twofold Reafon ; one direcft, coming from the Ob- jects we difcourfe on ; the oiher reflex, refleding upon Reafon, and confidering how far it can go ^ this often forces us to fubmit our dired: Reafon even to human Authority. So an ip;norant Peafant lookine upon the Stars in a clear Night, according to direct Reafon rifing from his Senfes, judges them not an Inch Diameter, and that ten or twenty of them join'd together would fcarce equal a Full Moon ; but he hears all Mathematicians and learned Men agree, that each Star far exceeds the Moon, nay, and the whole Globe of the Earth ; he fub- mits his dire6l Reafon to this Authority, and by reflex Reafon difcourfes thus : /, ivho am an igjjorant Man^ may well be deceit njed -J therefore thefe learned Men all agree- ing^ I nwji in prudence yield. So he fub- mits his dired; Reafon even to human Authority, and is taught fo to do by reflex Reafon, and the very Light of Nature. This is more evident in the Myfleries of our Faith : Direft R^eafon tells us, a Trinity in a perfed Unity is impoffible ; but reflex Reafon 264 SERMON XXIt Reafon corred:s this Errour, difcouffing thus : My Under/landing is kit Finite and Limited f Almighty God is Infinite, and would not be God, if he were not in himf elf more than my weak and feeble Capacity can conceive : If then I have a moral Certainty^ that my great God has reveal' d himf elf to be Three and One y if his Holy Church , which put into my Hands the Scripture it felf ajjii^ ring me, that it is the Word of God, ijiter- prets thefe Words, Thefe three arc one, St. John's frji Epiji. c. v. v. 7. and thefe other, I and my Father are one, St. John's Go/pel, c. X. V. 39. If, I Jay, this Church interprets thefe Words in a realflriB Senfe, which otherwife fnight bear a more eafy Inter- pretation iji a metaphorical or figurative fenfe, I muft and will believe it, tho' it cofi me the lafi Drop of my Blood, what feeming Impofil- bilities foever Sc?fe and direB Keafon objeBs againfl it ; and this I am taught by refiex Reafon, and the Light of Nature it felf -, this is a Duty I owe to my great God, to acknow-' ledge that I ought to believe more than I can underftand. From this Difcourfe I hope it appears clear enough, how rational the My- fteries of our Faith are, and how irrational it is to difcredit them upon this account, that we cannot underftar.d them. This is a Principle 0;/ T R I N I T Y - S U N D A Y. 265 Principle, which ought to be the Ground of our Belief, viz. That God can reveal more than we can underjland-j and that many things to our Weaknefs feem impoffible, which to our great God are very feafible ; this the Light of Nature teaches us, and it muft carry us through all the profound, hard Myfteries of our Faith. To deny a thing upon this account, that it contradicts Senfe and direct Reafon, is irrational, inju- rious to Almighty God, and deftru(flive to Chriftianity. It is irrational ; for Reafon teaches us, that our Senfes and dired: Rea- • fon are often miftaken : How often does the Mathematician and natural Philofopher at firft think that a Demon flration, which afterwards he finds, either by his own Stu- dy, or another's Difcovery, to be a Paralo- gifm ? 'Tis injurious to God, becaufe it limits his Omnipotence to our Weaknefs ; 'tis deftruftive to Chriftianity, becaufe it deftroys the two chief Myfteries of Chrifti- ianity, the Trinity and Incarnation, both which feemingly contradi<5t diredt Reafon. I do not believe Chrill: to be a natural Door, tho' I hear him fay, / am a Door^ John c. X. V. 9. nor a natural Vine, tho' I hear him fay, / am the true Vme^ John c. xv. v. I. but God forbid I Ihould deny either Vol. it. M m upon ^66 SERMON XXII. upon this account, that I cannot under-^ ftand how it can poffibly be done ; but I deny it, becaufe the Church teaches me that I muft underftand thefe Words in a Meta- phorical Senfe. There have been Herelies from the Apoflles times downwards to our Age, and many have died obftinate in their Herefyj but I verily believe, that both their Herefy and Obftinacy proceeded from a want of this Principle, That God can re^ veal more than we can underjidnd. Let us then pay this Duty to our great God, an • humble Acknowledgment of our Weaknefs and his Power, that he can reveal more, infinitely more, than we are able to conceive. And fo much for my firft Part, of the Tri- nity as it is the Objed: of our Faith -, Let us now launch forth into a Sea of Love, and confider this great Myftery as the thrice happy Objed: of our Affedions. The Almighty Architedl created Man according to his perfedl Image, with intent to make him happy for an Eternity in the perfe6l Enjoyment of his God ^ and there- fore has imprinted in his Soul fo violent an Appetite and Defire of that bleffed Fruition, that let a thoufand Worlds join their Stocks together, let Men and Angels, and all that is created, confpire to regale him, his capaci- ous On T R I N I T V - S U N D A Y.' ^67 ous Heart will never be perfeftly fatiated, never at reft and quiet, but in the divine Embraces of an Omnipotent, Immenfe, Eternal Trinity, the Fountain of all Beauty and Amability. O you young Gallants of the World, who fpend your Time, For- tunes, Life and all, in the purfuit of a fa- ding Beauty, a Rofe furrounded with fo many pricking Thorns of Cares and SoUici-* tude, a Flower fo foon wither'd with Time, fo often blafted with Sicknefs, fo eafily cropped by Death j ftop this your unadvifed Career, and know, that you are far out of your Way, if you pretend to look for Hap- pinefs in the Enjoyment of mortal Beauty. 'Tis true, your Souls were created to love and enjoy a Beauty, but a true and infinite one, for an Eternity; not a falfe Reprefen- tation thereof for a Moment ; 'tis the Blind- nefs of your Underftandings, and Pravity of your Wills (the fad Effedis of Original Sin) that make you thus miftake the Objed: of your Happinefs, and apply your natural or innate Appetite to Creatures, which in reality feeks only the Creator, One in Sub- ftance, and Three in Perfons. Let us then raife our Thoughts as high as Faith can carry them, to the Con- templation of this all-beatifying Object, M m 2 which 268 SERMON XXII. which will be our eternal Blifs, if we make not our felves fo miferable as eternally to peridi. Firll then, Each Perfon is Omni- potent, Eternal, Immenfe, All-knowing, infinite in Wifdom, Goodnefs, and all Per- fedions ; from the Complex of which ari- fes fo great an Amability and Beauty, that no rational Creature can behojd it and not prefently fall in love with it, fo far, that whilft the happy Soul enjoys this Vifion, no created Beauty, tho' never fo exadt and charming, can make any ImpreiTion in her, but only as fhe fees it clearly reprefented in the divine Idea's, and fuper-eminently con- tain'd in the Object (he above all admires and loves. Nay, even in this Night of Mortality, fome Souls, by the help of di- vine Grace and Light of Faith, arrive to fo high a pitch of divine Love, that nothing here below, neither Pleafure nor Torment, can move them. So St. Vincent in a Bed of Rofes contemns the Allurements of Plea- fures J and St. haiwence in a Bed of Flames, upon a Gridiron, the Cruelty of Tyranny. How many have fled to the remoteft De- ferts ? How many have fliut themfelves up in Monafleries, betwixt four Walls of a little Cell, not to be diverted from the deli- cious Contemplation of their great God? Now On Trinity-Sunday. 269 Now all this Amability is common to all Three Perfons, with this Difference, that in the Father it is originally as in a Foun- tain, received from no other Perfon ; in the Son it is received by Communication from the Father ; in the Holy Ghoft, from the Father and the Son. Which very Commu- nication is infinitely amiable, had we Eyes to behold it. The chief Property of the Fa- ther is to fpeak ; which he does not to the Ear, but to the Heart and Eye of the Soul, delivering his great Word with (o divine a Grace, that the moft delicious Voice that ever was heard, the moft agreeable Manner that ever a pure Creature fpoke with, is but a meer Stuttering and Stammering, if com- pared to it. But the chief Perfe^ion of Speaking is taken from the Word fpoken ; if that be clear, expreflive, fnicere, and eloquent, both it, and he who fpeak s it, become in a high degree amiable. The eter- nal Word reprefents its Objed: to your View, infinitely clearer than that could re- prefent it felf tho' never fo intimately pre- fent } fo expreffive it is, that being but one only Word, it expreffes all Truth, all Creatures, whether a6tual, or but barely poffible; all the delicious Objects of our Senfes, whatever can be feen or heard, all the 270 SERMON XXII. the Truths our Underflanding; Is able to con- ceive, all the Delights our Will can defire : 'Tis moft fincere and true, expreffing all juft as 'tis reprefcnted in the divine Know- ledge, as it is in itfelf; 'tis eloquent above Expreflion, exhibiting to our View all the Tropes and Figures, all the Art and Skill of fpeaking, that is poffible. Now from the eternal Father thus fpeak- ing, and from the eternal Word thus ex- preffing, muft needs proceed an infinitely amiable Love. What can be more amiable than Love it felf ? Love, I fay, a divine, and infinitely perfedl Love of an infinitely beautiful God. ^lam bonus & fuavis eji, JDomine, Spiritus tzitis ! How good, how fweet is^thy divine Spirit ! How good, dif- fufing it felf by Grace and Charity in pious Souls ; how fweet, giving them even in this Life by anticipation a Tallie of thofe Joys, which will beatify them for all Eternity in the next. The Perfection of Love is taken from the Lover, the Beloved, and the na- tural Intenfenefs of the Love -, the nobler the Lover is, alfo the more deferving the Beloved is, the perfecfter is the Love. The Lover here are the three Perfons of the Blef- fed Trinity, the Beloved are the fame three Perfons meeting and embracing each other in Oji T r I n I t y - S u n d a y . 271 in the perfedt Unity of one God. The Fa- ther loves the Son -, the Son loves the Fa- ther ; the Father and the Son love the Ho- ly Ghoft, the Holy Ghoft reciprocally loves the Father and the Son, and moreover is the very Love whereby they love each other, all infinite in all Perfediions. Dearly belo- ved Chriftians, no Tongue or Pen can ever exprefs the Amability of the three Divine Perfons ; it may perhaps by a pious Soul in Prayer be felt, and as it were tafted ; ex- prefled in Words it cannot be. Do you defire to experience, even in this Life, a feeling and tafte of it ? Remember what the great Mofes was bid to do, when he approach'd the burning Bufli, Gen c. iii. 'u. 3. Draw not nigh hither^ put of thy Jhoes j we muft not approach to contemplate this great Myftery, till we have caft off all the Dirt and Duil of terrene Defires 3 our Converfation muft be no more on Earth, but in Heaven 3 Al- mighty God never regales fenfual Souls with fpiritual Delights ; but fuch as neither find, nor fo much as feek after the vain Pafiiimes of this World. This makes your great Saints proclaim War againfl Flefh and Blood, al- ways annoying, vexing, and mortifying their Bodies, becaufe they experience, that the more they withdraw themfelves from Earth, 272 SERMON XXIT. Earth, the more Almighty God permits them to tafte of Heaven. 'Tis a real Truth ( though few will believe it ) that none lead a pleafanter Life in this World, than thofe who give themfelves wholly to Almighty God J for his divine Majefly will never be overcome in Love. The three Perfons of the Bleffed Trinity will love fuch a Soul, come to it, and regale it, according to our Saviour's Promife, Si.yohn c.x\v.v,2i» If any Man love me he will keep my Words ^ and my Father 'will love him, and we will come unto him, and make our abode with him : The eternal Father will perfed: that Image he created to his Likenefs ; the Son will illu- minate it with the Rays of new fuperna- -tural Lights ; the Holy Ghoft will fweetly inflame it with divine Love. But remem- ber the Condition, we muft keep his Com- mandments: and in order to this, let us look upon the facred Trinity as a Pattern to fquare our Adions by, which is my third Point. You will, perhaps, wonder, how fo profound and incomprehenfible a Myftery can ever ferve us as a Pattern for our poor and weak A6lions. Is it poilible for a mife- rable Creature to imitate thefe ineffable Operations of the divine Perfons ? But re- member ()n T R I N I T Y - S U N D A Y. ^73 member, that our Soul, tho' now by Ori- ginal Sin plunged in Flefh and Blood, is created to the perfedl; Image of her God 5 God made man to his own image Gen. \. 27. What wonder then if we endeavour to re- form the Pi6ture, by comparing it with the Prototypon ? Befides, does not our Saviour himfelf alTign the Perfetftion of his eternal Father for a Pattern to frame ours by ? Bs you perfcB ( fays he ) as your Father which is in Heaven is perfiB ; Matth. c. v. v. 48. Come then, let us once more call an Eye towards this great My fiery, and fee whe- ther we cannot find fomething for our Imi- tation. We learn'd to believe in the firil- Part, to love in the Second ; let us learn to rectify our exterior Actions in the Third* The firil thing, which occurs for our Imi- tation, is the Unity of all three Perfons in one Subilance : We cannot identify our Natures really diflind, but we may unite them by Charity and Love.- Hence Chrill, iuft before his Paflion, prays to his eternal Father, in St. John c. xvii. 1;. 20, 21. not only for his Apoflles, but for all that were to believe by their Word, ^hat they might be one as his Father in him^ and he in his Father are One. We mufl remember, we are all Members of the fame Body, under the fame Head Chriji, and confequently each Vol, II, N n one 274 SERMON XXII. one is to be in one another, fo as to make his Intereft our own 5 we ought to condole as much for the Adverfity of another, and rejoice for his Profperity, as if it were our own ; we muft redrefs the Neceffity of ano- ther, as much as if it were our own 5 we muft as earneftly concur to one another's Preferment, as to our own, and rejoice as much for it. Then Almighty God will look upon us as making one with his Ser- vants 'j and what our Tepidity does not de- ferve, he'll bountifully confer upon us, for their fakes, with whom Charity has united us : For tho' you are endow'd with never {o great Gifts and Virtues, Ji char if at em non habiiero^ if Charity be wanting, if you make not one with all the faithful Believers, all is nothing. Away then with all Piques, all Mifunderftandings, all envious Practices > let us all become one Soul by a perfed Love. Our great God Incarnate has fo united him- felf to us, that he takes as done to himfelf whatfoever is done to another, and when he comes to judge, will reward charitable Ac- tions done to our Neighbour, as done to himfelf i and revenge all Injuries, as offer'd to himfelf He will invite the Eledl to an eternal Happinefs, not as having done cha- ritable Adions to their Neighbours, but to himfelf} and condemn to eternal Torments the On Trinity-Sunday." Z'^i the Reprobate, as injurious to himfelf : He will not fay, come you Blefled, becaufe you gave an Alms to fuch a poor Man ; but, becaufe you gave it to me : Nor, go you Curfed, becaufe you refufed to redrefs the Neceffity of fuch a poor Body ; but of me. If then Chrift makes himfelf one w^ith his Servants, he who permits himfelf to be feparated by Envy and Malice from his Fellow-fervants, doth in effedt feparate him- felf from Chrift. In the fecond place, we muft imitate each Perfon in their Properties : The Fa- ther fpeaketh according to his Knowledge, conforming his Speech to his Thoughts, and expreffcs all in one only Word : This muft teach us Sincerity, to fpeak what we think,, and no more than we know. The eternal Father is the Father of Truth ; the Devil, his deadly Enemy, the Father of Lies : Chufe what Pattern you'll follow. Be- fides, we muft learn to avoid Multiplicity and Idlenefs of Speech : The eternal Father expreffcs all in one Word, and that necef- fary j let us ufe our felves to fpeak little, for happy is he who exceeds net in Speech, and many Words always involve an Of- fence of God. From the Son let us learn to exprefs things as they are in reality, not as our in- N n 2 ordinate %^() SERMON XXIi: ordinate Paflions would have them. The eternal Word proceeds per Intelle5lum^ by the Underftanding ; not per V^oluntatem^ by the Will : But oar Words often proceed not from ourUnderftanding, from a certain Know- ledge of the thing, but from our Will j fo if any Abfurdity be done, we prefently lay it at their Doors we have a Pique againft ( fo in the primitive Church the Heathens afcribed all Mifchiefs and Mifchances to the Chr: ftians, as we read in 'Teriullian and others ) ^hofe danvid^ what you pleafe^ did it. From whence comes this Word ? From a know- ledge of the Fa(5t ? No j but from the Ma- lice of our Will. This is prepoflerous ; our Words muft proceed, as the eternal Word does, from the Underftanding, from a per- fect Knowledge of what we fpeak. From the Holy Ghoft we muft learn what and hov/ to love. The prime and final Objed: of our Love muft be Almighty God, other things we are to love only in re- lation to him i he is the Fountain of all Good, and therefore we muft remember, when we meet with any. thing am.iable, that it is but a Rivulet flowing from that great Fountain, •and to be found in greater Perfecfrion there. The Holy Spirit proceeds from the Father fpeaking, and the Word expreiling the di- vine Bci'rig infinitely amiable. Let all our Love On T R I N I T y - S U N D A V. Love proceed fo, not from a falfe Delufion of our Senfes, making us fix on Creatures tho' very meanly amiable, and that w^ith an Amability meerly participated and derived from the Fountain of Amability. As often as we feel our Hearts moved to aTendernefs and Kindnefs, let us confider from what it proceeds ; is it from a Word fpeaking the Creature amiable without mentioning the Creator ? O then it comes from a falfe, from a lying Word ; 'tis illegitimate, it maii not inherit your Heart, you muil cad it out, 'tis abafefervile Affeftion, ejice and I/am; but the true Legitimate PoifefTor of your Heart mufl be a divine Love, proceeding from a Word expreifing the divine Fountain of all jPerfedion. But I muft draw towards an end not to ftbufe your Patience ; we have then learn'd in my firft Part, to believe what we cannot underftand, feeing that God would not be •God, could he not reveal of himfelf more than we can comprehend. My fecond Part has led us to the Fountain of all Amability, and pointed unto us the true Center of our Hearts. In my third Part we have learn'd to imitate all three Perfons in tending to a perfect Unity by Charity; and each Perfon in their Properties; the Father, in being fincere, fpeaking what we know, and in as few Words as we can ; the Son, in feeing that our Words proceed from Knowledge not from AfFedtion ; from 277 278 SERMON XXII. from Rcafon, not from Paffion: The Holy Ghoft, in loving God only as our End, and all things elfe meerly in relation to him. There only now remains, that with the Tears of Penance, Ad:s of perfedl Contrition, we wafli away v/hatever deform'd the facred Image of the Trinity in our Souls, and beg Strength, Light and Grace to keep it entire for the future. O Omnipotent Father, whofe Power is without Limits, give us Jirength to helieve what we cannot underjiand, to love what our Senfes cannot reach, to keep thy Image in our Souls entire againft the World, Flejh and Devil, who endeavours to dif-figure it. O Eternal Word ! Increated Wijdom, illu- 7ninate our Souls with thy divine Rays, that our interior and exterior Words 7nay [peak according to Faith and Reafon, prefer Eter- nity before T^ime, Heave?t before Earth, ihe Creator before the Creature. 0 Holy Spi- rit, diffife thy Grace and Charity in our Souls, that we may all in a perfect XJnioji be One, as the Father, Son, and Holy Ghoft are One ; that appearing in the lajl dreadful Day of Doom, we may appear not feparated, hut united with the EleB, and be received into e- ternalHappinefs, as carrying clearly imprinted in our Souls the charaBeriJiical Note of a Chri- ft tan, grateful to Heaven, terrible to Hell, beneficial to Earth, the Sign of the Holy Crofs, In the Name of the Father, Son, and Holy Ghoft, Amen» A A SERMON Upon the SACRAMENT, IN WHICH Transubstantiation is impartially coniider'd^ as to Reafon, Scripture, and Tradition. Preach'd before the KING, A T ir H I T E H A L U June 14, 1688. I BySILFESrER J E N K S, Preacher in Ordinary to their MAJESTIES. Printed in the Year MDCCXLI. SERMON XXIII. UPON THE Sacrament, Preach'd before the KING, At Whitehal'l, yune 14, 1688. LUKE i. 34. Quomodo fiet iftud ? How jhall this be done f ^ H E Enemies of Chrlil's D/- 'vimfy abhor the Faith of it, as contrary to Sen/e, becaufe all thofe who faw him, plainly faw he was a Man j and oppo- fite to Rea/bn, becaufe it feems to them im- poffible, either for Immenlity to be compre- hended in the compafs of a Man, or for one Perfon to fublifl in two Natures. The Vol. II. O o 2 Enemies 10 iH SERMON XXIII. Enemies of 'Tranfuhfiantiation urge the fame Arguments againft it. They fay, 'tis contrary to Seiife^ becaufe all thofe who fee it, plainly fee 'tis Bread ; and oppofite to Reajb?:, becaufe it feems to them impoffi- ble, either for Chriji's Body to be compre- hended in fo fmall a Compafs, or for one Body to be at the fame time in two Places. Never was St. FaiiH Advice more feafona- ble than in this Age of ours. He tell us, * 2 Cor. that it is our Duty * to cafi down imaginati^ o?is^ and every high thifig that exalteth it J'elf ngainjl the knowledge of God .^ bri?iging into captivity every thought to the obedience of Chrijl. I muft confefs, 'tis natural enough to entertain a doubtful Thought of what is far above the Reach of Reafon. When things are fo extremely difficult, that no Man can conceive the Manner how they are perform'd, we prefently are apt to think they are im- poffible; How PmU this be do?2e? But this is a proud Thought that mufl: be humbled ; "'tis a rebellious Imagination which ( if St. Taid fays true ) mull be caft down -, it ex- alts it felf againjl the knowledge of God., and mufl be brought ijito captivity. St. yohn Da- ?nafcen^ in his Orthodox Faith., -f- propofes an Ik^.' " '^' illuftrious Exam, pie of our Duty, in a Parallel betwixt the Incarnation and Rucharijl ; and by f 3-^-H- upon the Sacrament. 28^ by the Bkffcd Virgin's humble Submlflion to that Myftery, Ihews how we ought to cap- tivate our Underflanding in believing this. Thus he difcourfes and compares both My- fleries. How JJmII this be done^ j aid the Bleffed Virgi?t, feeing I know 7iot a Man ? The Arch- angel Gabriel anjwerd ; The Holy Gho/ifiall come upon the, and the Power of the Highefi Jhall overJJjadow thee. Tbu aljb ask me the like ^e/iioji ; How can Bread be made the Body ofChri/i, and Wiiie mixt with Water become the Blood of Chrijl ? I alfo give you the fame Anfwer ; The Holy Ghoft defends, and effeBs fuch things as far exceed not only our Exprefions, but our Undcrjia?idi?2gs. The Myfteries of Faith would be no longer Myfteries, if Reafon comprehended them, much lefs would they deferve that Name, if Senfe difcover'd them. We commonly fay, that Seeing is Believing', and amono-ft Men acquainted with the Cheats of a deceit- ful World, we find the wifeft are the flow- eft in believing what they do not fee. But yet the Word of God has fo much Credit with us, that we confidently truft him far- ther than we fee him : and when we hear him fay, This is my Body, we believe it though wc do not fee it. Nor is it any wonder, that we boldly venture to believe fuch 284 SERMON XXIII. fuch things as are beyond the reach of Benfe ; more than it is, that we believe fuch Points as are above the reach of Reafon. If Tran- fubftantiation were either contrary to ^enfe or Reafon -, then indeed the Clamours of our Adverfaries would be fomething plaulible : But if it be neither contrary to Senfe^ as I Ihall plainly ihew in my firft Part ; nor contrary to Reafon^ as I fhall endeavour to prove in my fecond ; all their unreafonable Clamours will be little valued ; and all their Noife, which is the laft and weakeil: Refuge of a baffled Caufe, will fignify jufl nothing. Permit me only , in the firft place, to beg the Affiflance of my Saviour^ whofe Caufe I plead, and to defire his Virgin Mother^ with all the Angels and Saints in Heaven, to join their Prayers with mine. FIRST PART. W E are all of us willing to believe our Eyes ; and truly we have reafon to believe them, efpecially when all Mens Eyes agree, and in all Times and Places give the fame Inform.ation to our Underftandings. Not that I think it is impoffible for the Almigh- ty to deceive the Eyes of all Men by a con- fcant Miracle of his Omnipotence ; but that I have a good reafon to fuppofe he ufes Methods Up07t ^^^ S A C R A M E N T. 2S5 Methods more conformable to reafonable Nature. One great Occafion of Mens think- ing, that their Senfes are impofed upon, is but a falfe Perfuafion, that when they fee the Sacrament^ they muft beheve the out- ward Form, the Surface, and the Quahties, which we fee, touch, and tafle, to be the true Body and Blood of Chrift. If this were fo, they would have reafon to be jealous of their Senfes being contradidled. But if thefe People would refle(5t that all this outward Form, the Surface, and the Qualities, which we obferve, are really in all Ref- pefts the very fame as they are reprefented to our Senfes : That they are not believed by us to be the true Body and Blood of Chrifiy but only the Coat which cloathes it, the Cur- tain which is drawn before it, the Veil which fhrouds it and hides it from our Sen- fes : That when we fall down on our Knees to adore our Saviour yefus Chrift^ whom we firmly believe to be really and fubftanti- ally prefent by a Miracle infenfible and im- perceptible to all our Senfes, we do not adore the Coat which cloathes him, nor the Cur- * tain which is drawn before him, nor the Veil which fhrouds and hides him from us: we only adore the God of our Salvation, who in the Myftery of the Incarnation hid his *'^. 45 ni. 15. 286 SERMON XXIIL his Divinity in Flefli, and in the Myftery of Traf2ftdJiantwtio72hidts his FlejQi and Blood under the Forms of Bread and Wine : Feri- ly, fays the Prophet IJalah, * T/jou art a God that hi deft thy felj\ O God of Ifrael, the Saviour. If People would but leifurely re- fled:, that all which they perceive by any of their Senfes is really and truly the fame as they perceive it 5 that Faith does not oblige them to believe the contrary, but only to believe that under the Superficies of thefe outward Forms the Body and Blood of Chrift are hid miraculoufly, and con- ceal'd from all their Senfes : Then they would eafily conclude that T^ranjubftantia- tion. is not contrary to Senfe. My Word alone perhaps has not fufficient. Credit with you : You may hear St. Anfehn^ in the end of the eleventh Century, after the Con- demnation of Berengarius. In the iirfl Chapter of his Tra6t de Sacraiuento Altaris^ he plainly fays, T^hat Similitude of Bread which upon the Altar appears to our corpo-^ ral Eyes J coiifiderd i?i itfelf is not the Body of our Lord. No, no : You may believe your Eyes that all the exteriour Forms of Bread are truly there 5 'tis only neceifary to believe that the Body of our Lord is real- ly contain'd and hidden under them. And thus upon the Sacrament. 2S7 thus the Council of T^rent exprefsly declares in the firft Chapter of the thirteenth Sef- fion ; not that the fenfible things themfelves are truly the Body of Chrifl, but that un- der them his Body is contain d. 'Tis written in the firll oi Samuel j * *c.\Q' Men look upon the outward appearances, but "' '' God looks upon the heart. In like manner^ our Senfes only perceive the outward Ap- pearances of their Objefe; but our Under- ilanding, by which we are made to the Image of God, is the only Faculty which can difcern the inward Subftance. The naked Notion of fubjiftent Bemg cannot be perceived by any Senfe, becaufeit neither has Dimenlion, Motion, Pofture, Figure, Colour, nor any of thofe Modifications which affed: our Senfes. The Qualities and Modes of Matter intercept our Sight, no Senfe can penetrate the Superficies ofitj and difcern the Nakednefs of Subftance through the Cloaths it wears -, we neither fee it, nor feel it, more than we fee or feel the Subftance of the Soul which animates out Body. Now, I muil needs acknowledge, that if when we receive the Sacrament, we faw* it round, and yet believed it fquare ; if we faw it white, and yet believed it black -, if Vol. II. P p we 288 S E R xM O N XXIII. we felt it rough, and yet believed it fmooth j if we felt it dry, and yet believed it moift 5 if we tailed Sweetnefs in it, and yet believed it bitter i No Man could then deny but that our Faith would teach things evidently contrary to what our SenJ'es tell us. But, as the Cafe flands with us in this Article, I never yet could fee how any thing, but Igno- rance, can poffibly excufe all thofe, who flap us o'er the Mouth with the Abfurdity of contradiding all our Senfes. We really be- lieve, the Superficies or outward Form is round and white, juft as we fee it ; if we feel it rough and dry, we take it to be fuch ; and when we tafte it fweet, we do not quef- tion but it is fo. We firmly, without any Hefltation, believe all that our Senfes repre- fent unto us; we declare to all the World that we believe our Senfes ; we live and die in a Perfuafion that in this Myftery our Senfes tell us nothing but what's true ; and yet fome People have the face to tell us, that we contradict our Senfes. A il:rang:e World it is, we live in now, that makes no confcience of faying any thing ! I know very well, you'll readily objed:, that after Confecration we fee the Siibjiance of Bread, and we believe the Subftajice is not there ; Is not this, contradiding of our Se?2fes? \ XJpoji the Sacrament.^ 29^ Se?2fes ? J grant, that after Confecratlon we fee the Subftancc as plainly as we did before ; but this I flatly deny, that any Man ever faw the Subftance of Bread either before or after. 'Tis true, mofc Men, who do not under- ftand Philojbphy are apt to think, that when they fee Bread lie before them, they fee the fiibftance of it : They never imagine that there is as much difference betwixt feeing Breads and feeing the Subftance of Bread, as there is betwixt feeing Subftance with all its Cloaths on, and feeing of it naked. When they fee the Length, Breadth, Depth, the Figure, Texture, Colour, of the parts of Bread, they think they fee the Subftance ; and 'tis no won- der, that they are miftaken, becaufe they do not underftand what Subftance is. But if they would go to School to Ariftotle or Cartefius^ the two chief Mafters of the old and new Philofophy, they firft would teach them, that when they think they fee or feel the Sub^ Jlance of any Body, they only fee and feel the Accidents, the Quantity and Qua- lities that cover it j the fecond would eafily inform them, and let them know they only fee and feel the Superficies and Modes of Matter, which may remain the fame, to all intents and purpofes, and make the fame imprellion upon our Senfes, although the P p 2 Entity ^90 SERMON XXIIT. Entity of Matter be entirely changed. If any of you are fo curious, you may read Car tejiiis jiimfelf upon the Subje<5t, in the end of his Meditatio?2S, page 137 of the fifth Edition, printed 2XAmjlerdam^ in the Year 1670. * Some of my Auditory may perhaps be a little furprifed to hear fo much Philofophy deliver'd in a Pulpit, whence they ufually expert the Law of God and Chrifiian Doc- trine. If without Philofophy we cannot find the way to Heaven, what will become of all * Notandum denique per fuperficiem panis aut vini alteriufve corporis, non hie intelligi partem ullam fubflantiae nee quantitatis .... led tantummodo terminum ilium, qui medius effe concipitur inter fir gulas ejus par ticulas & corpora ipfas ambientia, qqique nullam plane entitatem habeat nifi modalem. Jam vero, cum in folo termino contaftus fiat, & nihil nifi per cpntaftum fentiatur, maniieftum eft ex hoe uno quod dicantur panis & vini fubftantis in alieujus alterius rei fubftantiam ita mutari, ut hsc nova fubitantia fub eifdem plane terminis eonti- neatur fub quibus alia; .... jam exifterent fi adelfent ; fequinecef- fario illam novam fubftantiam eodem plane modo fenfus omnes noftros afficere debere, quo panis & vinum illos affieerent fi nulla tranfubftantiatio fafta effet. loc. cit. Prsterea nihil eft incom- prehenfibile aut difficile in eo, quod Deus Creator omnium poffit u;iam fubftantiam in aliam mutare, quodque haec pofterior fub- ftantia fub eadem plane fuperficie remaneat fub qua prior con- tinebatur. Nee etiam quidquam rationi magis confentaneum dici poteft, nee vulgo apud Philofophos magis receptum, quam non modo omnem Icnfum fed omnem corporis in corpus aftio- nem fieri per confcictum, huncque contaftum in fola fuperficie efle polfe ; Unde fequitur evidenter eandem fuperficiem, quan- tumvis fublUmtia, quai fub ea eft, mutetur, eodem femper modo agere ac pati debere. Quapropter aufim fperare ventu- tum tempus aliquando, quo ilia opinio qua; ponit accidentia realia, .... explodetur, & mea ut certa &- indubitatain ejus locum fecipietur, ibid, page 139. thofe upon the S a c R a m e n t.' 20 i tliofe Chrijiians who never found the way to School ? Pray give me leave : There are a great many Chrijiians (let them be as igno- rant as you pleafe, efpecially in matters of Philojophy ) who neverthelefs think they are wife enough to judge the greateft Myfteries and Secrets of it. And when they hear the Catholick Church affirm, that in the Eucha- rift, the interior Sub/iances of Bread and Wine are chang'd into the Body and Blood oi Chriji^ nothing remaining (but the outward Forms ) of Bread and Wine ; inftead of receiving humbly the Chrijlian T)o5irine^ which the Church propofes, they immediately take upon them to condemn it as an Error, and cry it down as a ridicu- lous Abfurdity which contradidis our Senfes. All this while they never confider how little it becomes them to pretend to judge of things, they do not underftand. Tell them, that in the Principles both of the old and new Fhilojhphy, we never fee the Nakednefs of any Subftance whatfoever, but only the outward Forms which hide it from us ; and therefore, if the Almighty have a mind to change the Subjlance only, not the Accidents, we may watch him as narrowly as we pleafe, and never difcover any Alteration, becaufe all that our Senfes can perceive, remains the fame \ 292 SERMON XXIII, fame ; and as, before the Subftance was mi- raculoufly changed, we could not fee it ; fo, after 'tis miraculoufly changed, we cannot mifs it. Talk to them of thefe Notions in the plainefl Terms you can, they'll ask you what you mean, and wonder what you would be at. They neither know the na- ture of the Subjiance nor the Accidents ; they know not whether Tranfubjiantiatio?! be contrary to Senfe or no ; and yet they ftill will tell a Man, it contradid:s their Sen- fes. 'Tis very hard, in fuch a cafe as this, if they, who do not underftand Philofophy, may tell us, we deny our Senfes j and they who underftand it, may not be allow'd to tell them fairly, they are very much mif- taken. Miftakes in Matters of Religion are dangerous : And certainly fo much Philo- fophy, as is needful to fet us right, cannot but be allowable when fuch Miftakes as thefe proceed from Wantof underftanding it. I fhall conclude this Part of my Difcourfe, with Ihewing, in as eafy Terms as the mat- ter will bear, that it is impoffible for any of our Senfes to give Evidence againft our Faith of Tranjhbjiafitiation. If we believe that Uranfiibjlafitiation were zfenjible Change, a Change of any thing that is fenfible in the Bread and Wine^ then indeed, our Senfes being upon ^/)f S A C R A M E N T. ■ 293 being Judges of feniible things might eafily give Evidence againft our Faith : They might depofe, that nothing fenfible is changed, but that all things fenfible remain the fame as formerly they w^ere ; and no Man could deny but that our Faith would contradi<5t our Senfes. But, on the contrary, if we do not believe that T^ranjubflantiation is a fenfible Change ; if we believe no Change of any thing which is fenfible; then, truly our Senfes, not being Judges of in fenfible things, cannot give Evidence againfi: us ; they cannot depofe that no infenfible thing is changed, becaufe infenfible Mat- ters fall not within their Cognizance j and therefore, whether they are changed or not, is more than they can tell. If there fhould happen a Difpute concerning Difference of Colours, whether they are changed or not ? Would you remit it to the Arbitration of five blind Men ? Since therefore the Difpute betwixt us, is about the infenfible Difference of Subjiajice, whether it be changed or not, how can our Sejifes give their Sentiment one way or other, either for it, or againft it. This Argument is fo convincing, that it will not bear the leafl appearance of a folid Anfwer ; and withal fo plain, that any Man without Philojophy may clearly underffand it. 294 SERMON XXIIL it. To' which I ihall only add a Word of two more, to put a ftop to all the Cavils, which may poffibly rife from the diverfity of Schoolmens Fancies. 'Tis evident, that the CathoUck Church, by the Subjiance^ which is believed to be changed in the Sacrament, does not under- ftand any thing that isjhijible in Bread and Wine. The Council of 'T'rent in the fecond Canon of the thirteenth SeJJion, fuppofes as a certain and undoubted Truth, that all things fenfihle ronain the fame j 7nane7itibus fpe- ciebus panis & vini : And, in the hrft Chapter of the fame SeJ/ion, tells us, that the Body and Blood of Chriji are contained under them ; fubfpecie illarumreru7n fenfibi- lium. Tis true, the Council does not offer to define what Subjlance is ; does not tell us what it underftands by Subjlance ; it med- dles not with Definitions of Philojhphy, but only Definitions of Faith, determining what 'Tj^uths were firfl deliver'd to the Church by Chrijl and his Apofiks. But, though wc know not in particular what 'twas the Coun- cil meant by Subjlance, This we know for certain, that it meant not any of thofe fhi- hie things, but only that infenfible fubjifient Being, which is hidden U7uler them : And this is enough to filence all Difputes about Upojt the Sacra m e n t. 295 about the Evidence of Senfe. Let, who will, tell us that the Siibjia?ices of Bread and Wine zxq fenjible, we always ihall have this to fay, that if by Subjlance they mean fomething which is fenfihle^ the Couficil does not mean the fame -, they mean one fort of Subjlance, the Council means ano- ther; and therefore all their Arguments from Evidence of Senfe are every one mif- placed ; they are levell'd againfl a chimeri- cal T^ranjubjiantiation of their own Inven- tion, and not againft that which the Cou7i* ^//has defin'd. In a Word, if any T^'ajijiib- fiantiation be contrary to Senfe, let them look to it; we are not at all concern'd in the matter; fuch a Tratifubjiantiation is not ours but theirs. I humbly recommend this to your ferious Thoughts, and under- take to prove, that T^rdnfubjlantiation is not contrary to Reafon^ in the fecond Part of my Difcourje. SECOND PART. THE Oracles of Holy Scripture, in the Book of Job, affure us, * God is great, and * 36. 26, wf know hi?n not. As we do not know him, fo we do not know his Power ; and there^ fore it is written in the following Chapter ; •f- He does great things ivhich we cajinot com- +3-,. r. Vol. II. Qj:i prebend. 296 SERMON XXIli. prebend. His Works are great ; we caniidt comprehend them : But hence it does not fol- low that they are impoffible, becaufe he can do great things which we cannot comprehend. We all of us agree that Myfteries of Faith are far above the reach of Reafon^ but 'tis Our great Misfortune, and one of the worft Effeds of our original Corruption, that though we thus agree in Generals^ yet in the Examen of Particulars we eafily confound their being above Reafon with their being co?!- trary^ and prefently conclude them contrary becaufe they are above it. All this proceeds from nothing but a fccret Pride or Vanity, which make us willing to fuppofe that we are wifer than we are 3 that we compre- hend the fecret Natures of things ; under- hand clearly the ejjential Confiitution of their Beings ; fee evidently all the Attri- butes appropriated to them, and all the iQualities irreconcileably repugnant to their Natures. Suppofing this, we readily pro- nounce, this is impoffible, that cannot be, this is a meer Chimera -, that's a Cojitradic- tion J and, all this while, refled: not that we may, perhaps, be very much miflaken in our arbritrary Notions, from whence we draw fo eafily thefe bold Conclufions: We do not confider the Hiftory, as well as The- ory, of Natural Philofophy 3 if we did, we fhould upon the Sacrament.' 297 iliould find fuch ftrange Varieties and Alte- rations in it, as would demonftrate the Uncertainty of all its Principles. Corpufcu- lar Philofophy was well enough received in ancient Times under Democritus and Epi~ curusi Afterwards it was, in a manner, quite laid by, and Arijiotle's Notions fuc- ceeded in the place : And now, the World begins to feem unfatisfied ; his Matter and Form, his Quantity and Qualities begin to look a little out of Countenance j and the Cerpufcular Philofophy begins to come in play again. If we would fpend one ferious thought upon thefe Revolutions in the very Fundamentals of our Natural Philofophy, we fliould learn the befl and the moft bene- ficial Knowledge in the World, which is the Knowledge of our Ignorance: We fliould find that the vain Humour, which in- clines fome few to dogmatize in Natural Phi- lofophy, proceeds not from their being wifer than their Neighbours, but rather from the flrength of their Imaginations than the pow- er of their Reafons : We fliould fee, that, fince the Fall of Adam, even the Works of Nature are above our reach -, * No man, * Ecchf fays Solomon, can find them out from the 5" ^^* beginning to the end: When any My fiery of Faith feems not to fuit it fo well, as we Q^q 2 would 298 SERMON XXIII. would have it, with the Notions which we fancy moft, we fliould rather fufpe6t that we may be miflaken in our Principles, than cry it down as a chimerical Abfurdity, be- low God's Majefly, above his Art, and beyond the utmoll ftretch of his Omnipotence, As theMyllery of the Incarnation feem'd meer Folly to the Gentiles^ and a Scandal to the Jeii's ; fo now the Myftery of H'ran- fiihjiantiation feems impofTible to fome, in- credible to others. It feems impoffible, Firft, for the Natural Body of Chrift to be confined within fo fmall a Compafs ; Secondly^ for one Body to be at the fame time in two Places. It feems incredible, Firji^ that Chrifl Ihould put himfelf to the expence of fo fu- perfluous a Miracle, fince he might eafily have given us the very fame Grace without it; Secondly, that he fhould humble himfelf fo low as to expofe his facred Body and Blood to almofl all the Abufes and Indignities which Bread and Wine are fubjed: to. Thefe are the principal Confiderations whence fome are pleafed to draw this Infe- rence ; that TranJubJia7itiatio7i is evidently contrary to Reafon. 'Tis fl range to fee, when once our Minds .are prepofTefs'd with an Averfion from any Po(ftiinc, how blind we are in our Enquiries, hov/ upon the Sacrament. 299 how partial and unequal in our Judgments. We eafily believe the Incarnation^ and al- though we know that God is infinitely great- er than our little Souls are able to conceive, although we know that there can be no Li- mits in the valt Extenfion of his boundlefs Beings although we know that his Immen- fity has every where a Center^ no where a Circumference^ yet becaufe this is an Arti- cle which we are willing to believe, we make no doubt but all God's Greatnefs may be lodged within the Compafs of a Man ; and that this Man, who lived and died amongfl us, is the great Creator and Conferver of the Univerfc. Why have you not the Im- pudence to ridicule this Myftery, and fay ^tis evidently contrary to Reajbn f Why do you not tell the World that it involves clear ContradiBion? Infinity meafured, Incom- prehenfibility comprehended, Immenfity contain'd within the Compafs of a Man ? The Reafon is, becaufe you like this Arti- cle well enough ; your Education has not arm'd you againft it ; your firft Inftitution to Piety has been accompanied with daily Perfuafions and Inducements to fubmit your Reafon to it, and not to admit of every probable Appearance of Impoffibility as a fufficient Evidence againft it. How comes it 23- 24- 3°^ SERMON XXIII. it then, that, in an Age fo fceptical in all things elfe, you are fo poiitive and fo dog- matical in this, that 'tis impoffible for the Body of Clrriji to fhrink into the Compafs of a little Bit of Bread ? or, at the fame time, be in feveral places ? You can believe one Nature in three Perfons really diftin- guifh'd, and one Perfon in two Natiwes, and yet you can't believe one Body in two Places, Is not this, Jlraming at the leifer Difficulty and fwallowing the greater ? and had not our Saviour reafon to complain of * Mafih. ^Q * blifid guides J that Jlrain at a gnat^ and pwallow a camel '^ The common Anfwer to this Argument is : That we are better acquainted with the Nature of a Bod)\ than of a Spirit. Bodies are the familiar Obje(ft of our Senfes, and if we do not know the Nature of them, we knov/ nothing at all: But our Notions of a Spirit are fo imperfed:, that it is an Argu- ment of Wifdom, rather than Weaknefs, to fubmit our Judgments in things we can- not underftand. I muft confefs, if we confider only the fuperficial Knowledge of Bodies, our Ma- thematlcians meafure very skillfully their three Dimenfions, we demonftrate many ingenious Truths, both ufeful and delight- ful. upon //^^ S A C R A M E N T. 30I ful, and have Knowledge enough to make us proud : But, if we confider the inward Conftitution or Nature of thefe very fame Bodies, which we meafure fo skillfully, w^e fhall foon find we have Ignorance enough to humble us. 'Tis an eafy thing to tell me the length of a Li?ie, and to meafure it by fo many Inches j But, who can tell me what this Line is made of ? Is it a Chain of indivifible Points immediately link'd toge- ther ? Or is it compofed of Parts, which may be really divided lefs and lefs, for ever and ever. World without End ? The firfl is an unconceivable piece of Nonfefife : And the fecond is a Z/^^^r/Vz^^, which, when oxxiRea^ fan enters, it can never find the way out. What are we more acquainted with, or what is more familiar to us, than hight and Colour f And yet no Body can tell certainly what they are : The learned have difputed fome thoufands of Years about it, and are not agreed upon the Point. Wtfee-y and we bdieve our Eyes ; And nothing is more certain than that we do fo: Yet neverthe- lefs when we come to examine flridly, by what Means, and how this Operation is perform'd j we are as much in the Dark as if we were ftark Blind. IVe move from place to places v/e meafure our Motion^ as to time 302 SERMON XXIIL time and fpace ; we know very well, whe-* ther one Motion be longer or fhorter, whe- ther it be fwifter or flower, than- another: And yet when our Natural Philofophers en- quire into the Nature of this Motion, no-* thing is more uncertain : The greatefl Wits- have ever been at a lofs when they pretend to explicate how Motioii is pofTible j And Zend% Argument has never been clearly an-- fwer'd. In the fame manner, although no- thing is more certain than that all the Bodies^ which we ever were acquainted with, have three Dimenflons, Length, Breadth, and Depth % yet if we ftridly enquire into the efiential Notion of a Body, by which it dif- fers from a Spirit, we fhall find it not fo eafy to determine ; but that this Matter is very dark, as well as others I have men- tion'd. To make it as clear as I can, I fup- pofe 5 Firjl, that there is no Siihjiance but what is either a Body or a Spirit ; Secondly^ that no Spirit either has Dime?if,ons, or is capable of having them : From whence I conclude; Firji, that tvtvy Sub/iance which either has Dimejjfions, or is capable of ha- ving them, i%2i Body iiVid no Spirit J Secondly, that aBual Tiimenfions are not the Ejfeyice of a Body, becaufe the Idea of them prefup- pofes the Capacity of having them, and this Capacity Xjpon the Sacra m e n i\ 303 Capacity is the firft Idea by which a Body ' differs from a Spirit. The ^r ft ion is ; whe- ther 'tis poffible for a Body to be ftript naked of ail its Dimenlions, and fubiill without them ? 'Tis no wonder, there is fuch ConRifion in deciding of this Cafe, becaufeour Pbilo- pophef's and Mathe?naticians are not Court fry- men j they have fuch a peciiHar Language to themfelves ; and, which is worft of all, when they ufe the fame Words, they un- derfland them in a different Senfe. A Ma^ thematician never confiders the Nature of a Body^ neither is it to his porpofe ; all his Bufinefs is to meafure it. The vulgar part of Mankind never conlider what a Body is made of, any farther than they can either life it, or make Money of it. So that a Body miraculoufly itript of all its Dimenlions, being neither meafurable, nor ufeful, nor marketable, is certainly ( in the Language of Mathematicians^ and of the Vulgar ) no Body at all. All the trade they drive with Bodies is by Weight andMcafiire ; and there- fore 'tis no wonder, if by the word Body^ they conceive nothing but Dimenfions. Thefe People by their own Confeffion have only a fuperficial Knowledge of a Body : They declare frankly, they know nothing Vol, II, R r oV 304 SERMON XXIIT. of it but the Gutfide. Philofophers are tha only Men that confider the hijide of A^"^- t'ure : They are not content to gaze without s but endeavour to enter the very SanBua?y^ and difcover what Hes hid behind the VeiL And thefe Men, if the reft of the World would give them a fair hearing and not make too much Noife, would foon decide the Difficulty. The Qiieftion is (putting the Cafe, that a Body were diverted of its natural Dimenfions ) whether the Remainder would be ftill a Body^ or not ? 'Tis evident that, in the Mathematical or Vulgar SenfCj it would not be fo : Nei- ther is that the true meaning of the ^leftion. We do not ask, whether the Difnejijions would remain when they were gone t We know very well, it implies a moft manifeft ConiradiBion. Our Enquiry is only con- cerning the Effrnce of a natural Body^ that is, of a Subjlance which is not a Spirit, And, v/ithout all doubt, when we fuppofe nothing to be taken from 2iBody but its adiual Dimenfions^ that which we conceive to re- main is ftill a natural Body^ becaufe 'tis cer- tainly no Spirit : It ftill retains a real Capacity of having its natural T)imenfions^ and this G?- pacity is abfclutely repugnant to the ?iature . of a Spirit, Thus you plainly fee, that the | Suppofition upon the Sacrament. 305 Suppofition, we talk of, does not deflroy the Effence of a natural Body ; it does not imply ! any Contrcididiion ^ and therefore does iiot leave any reafonable Ground of denying the Pof- fibility of it. Men m.ay fancy what they pleafe 5 and will ever do fo, without asking their Neighbours leave ; there's no Remedy for it. But, after all, he mull be a bold Man that undertakes to demonflrate the abfolute Impoffibility of the Hypothef.s I fpeak of. To return to my Argument, I would now gladly enquire -, fmce, in the Incarnation and Trifiity^ it is no Argument of V/eaknefs, but of Wifdom, to fubmit our Judgments^ Why is it not fo in this ? If the Nature of God^ and the divine Ferfons are Objedis fo SpiritiCal^ and fo much out of our reach, that it does not become us to dogmatize in Matters belonging to them : Pray, tell rqe what acquaintance have w^e with a Body di- vefted of all its natural Dimenfions, and reduced to the Condition of a Spirit ? All our Mathematical and Vulgar Notions, of which we are fo confident, are ( in this Cafe) fo far from giving us any Light, that they are rather like fo much Daft in our Eyes that hinders us from feeing. 'Tis no Part of our Faith, that Chrift in the Sacrament has all R r 2 his lo6 SERMON XXIII. his natural Dimeniions : If it were, then in- deed thefe Notions might furnifh fomething to fay againfl it. One might argue, as St. Au-, gufiin does againil Faziflus^ that Chrijl as to his corporal Pre fence could not^ at the fame time, be in the Sun, and Moon, and on the Crofs. But, in our pvefent Hypothecs, all our experimental Knowledge of a Body is out of , Doors ; and all our pretended Demonftra- * tions are meer Nonfenfe. 'Tis evident^ that without local Extenfion a Body is neither confined by being in one Place, nor divided by being in two : And it is as eafy a mat- ter to meafure a Line without Length, an Angle without Space, or a Circle without Diameter, as it is to find work for Mathe- matical Conclufions in a Body without Di- 7nenj'ions. * Some will ingenuoufly confefs, they do not think that 'Tranjuhjlajitiation is impof- fible J but they art apt to think it is incre- dible, either that Chrijl (hould work fo great a Miracle without Neceffity, or humble himfelf to all thofe great Indignities to which the Sacrament is every Day expofed. * 0 Man, fays the Apoftle, who art thou that reply eji againfi Gcd? His Goodnefs is as infinite as his Omnipotence-, and 'tis as great an Infolcnce to give Laws to the one, as * Rom. 9 upon the S a c R A m e n t. ooy as to give Limits to the other. He feems to value more the Reputation of his Goodnefs than of his Power; and if we trace his Pro- vidence throughout the Conduit of the mo- ral World, we cannot but obferve that he has taken much more pains to iliew his Goodnefs than to Ihew his Greatnefs. In the Creation of the Univerfe he fhew'd his Power: But what was that to the Incar- nation of the Son of God ? All the Perfedi- ons of Creatures difappear, and (brink to nothing, when compared to the Perfedion of their great Creator ^ and the whole U- niverfe, by which God fhews his Great- nefs, is nothing in Comparifon of ye/us Chrift, by whom he (liews his Kindnefs to us. You all are fcandaliz'd at their Ingrati- tude who will not give God thanks for this ineftimable Favour; v/ill not believe that he has been fo good, fo merciful, fo kind. They fay, that though it were poffible, it is not credible that God lliould work (o great a Miracle without Necellity ; that there was none at all for him to come himfelf in Perfon ; that he might have fent a holy Man for our Inftruction, he might have charged him with our Sins, he might have pardon'd both him and us without condign Satisfadion. 'Tis true, the Scrip- ture 3o8 SERMON XXIII. iiire feems to fpeak In plain terms the Dl- 'vinky of Chrift ; but yet may bear another Senfe, and may admit a much more credi- ble Interpretation. If a Socinian fhould urge the Argument againfl you, you would fcarce have patience to hear^ him. Why then do you objed: the fame againfl: the My fiery of T^ranj'ubfiantiation ? Why do you tell us, 'tis incredible that God fliould work fo great a Miracle without Neceffity .? that the real Prefence is not abfolutely ne- cefTary } That the Sacrmijent might have fufficient Etiicacy to give Grace without it ? Why do you fay, that though the Scrip- ture plainly fpeaks in Favour of this My- ftery, yet we are not obliged to take it in the literal Senfe ? That the figurative Senfe is much more eafy to conceive, and there- fore is a much more credible Interpretation ? * o. 20. ^ Man J fays St. Paul to the Romans^ * f II. 33. Who art thou that reply eft againfl God? -f- How iinfearchable are his judgments^ and his ways pafl finding out ! Who has known the mind of the Lord, or ivho has been his counfellor I This is the only anfwer you can give to a Socinian ; apply it to your felves, and reft content : Your Argument is jufl the fame, and either proves both Myfleries incredible, or neither. When upon the Sack a m e n t. '3^9 When you objc>lL, that nothing can be more incredible, than that the Body and Blood, the facred Hu?nanity of Ch-'ijl is flirouded under the outward Forms of Bread and Wine, and confequently expofed to all Indignities which they are fubjed: to. Pray, give me leave to ask you, whether or no it be not more incredible, which we read in St. Paul, and in the Prophet Ifaiah; that * God li-as 7nanife/i in Jiejh ; that in this * *• '^''"' Flelli -j- HewasdefpiJedaridrejcSicdofmenxt. and •ive ejleemd bun not : He bore our griefs, '^/^"* '^^''■ and carried our for rows : He was wounded J'or our tranlgrejjions, and hruifed for our iniquities : He was opprejjed, he was affi.ic- ted'. * He made himfef of no reputation,* Phil, ch, and took upon him the form of a fer^vajit -y^-""^'^-'^' and being found in fafnon as man, humbled himfelf and became obedient unto Death ? Is ■not this more incredible than all that you can fay of the Sacrament ? Ah? 7ny dear J ejus I It grieves my Heart to fee, that thou hail: made thy jelf of no Reputation, by taking upon thee the Form of Bread ; and that, by being found in Fafbicn as Bread, thou haft humbled thy felf fo low, as to be ftill defpifed, rejec- ted, and dil'efee'md by Men. But yet it is a Comfort to miC, when I think that thy moll; facred 3IO SERMON XXIII. facred Body in the Sacrament is now im- mortal and impaffible ; thou doft not now bear all our Griefs^ and carry all our Sor- rows ; thou art not woujided there for our Tranfgrcjjiom, nor bruifed for our Iniqui- ties; thou art not capable of being now affiidfed and opprejjed. Compute then, if you pleafe, all the Indignities the Sacra- 7nent is fubjed: to j and by the way take No- tice that it is a Sacrament no longer than the Sacramental Forms are incorrupted ; remember that the natural Alterations, which they undergo, can never operate up- on him ; take thefe Confiderations along with you, and, if you have that Candour and Sincerity, which I am willing to fup- pofe you have,you will ingenuoufly confefs that thefe Indignities, which Chrift now feems to fuffer in the Forms of Bread and Wine, are nothing in comparifon of thofe I which once he fuffer'd in the Form of Man o t z. ch. St. P^/// writes to the Colofjiajis -, -\- Be- ^' ''^' . ware leaf a7iy man deceive you, by philofo- phy and vain fallacy, according to the tra- dition of men, and the elements of the world, \ and not according to Chrifl. He writes to * 2. £>. the Corijithians, that 'tis their Duty to * '°"^^'^" caft down imaginations, and every high thing that exalts it felf againft the knowledge 0] "0 Upcn the Sacrament.' 3 n, of God ^ bringing i?jto captivity every thought to the obedience of Chrift. He writes to the Romans^ that they ^ Jiand by Faith-, bids * n-^/''- them not to be high-minded, but fear ; and in the following Chapter bids them have a care of being -f- wife in their own Conceits. \ izch. Thefe Admonitions of the Apofle were '^- '^• fuperfcribed to the Colojians, Corinthians^ and Romatis ; they were not written to us ; but yet they were written for us, and /or our InflruBion. 'Tis a great Infolence for human Reafon to exalt it felf againfl Omni- potence : An Infolence much greater than the Pride of Lucifer: He only fald, he would be like the Higheji j but v/e are not content with that, we will be Higher than the Higheft. We fummon the highefl God of Heaven and Earth before the high Tribu- nal of our Reafon; we make him accounta- ble to us for his Anions ; and by our arbi- trary Notions of precarious Philofophy we make no Scruple to pronounce, what Sen- tence we think fit, upon his IVifdom, Power, and Goodnefs. But the day will come, when they, who thus exalt them- felves, fhall certainly be humbled ^ and (as St. Peter affures us ) they who now * * i. E',. ". humble themfches under the mighty hand of '^^■^- -'j- Vol. II. S f God, 12 SERMON XXIII. God, fhall be exalted in due time : Which Happinefs may the Almighty grant us through the Grace and Merits of his only- beloved So?i our Saviour Jefus CbriJ}^ Amen. A SERMON UPON THE SACRAMENT, I N W H I C H Transubstantiation is impartially confider'd, as to Reafon, Scripture, and Tradition. Preach'd before their MAJESTIES, A T WINDS OR, Au GUST 26, 1688. By SILFESTER J E N K S, Preacher in Ordinary to their MAJESTIES. Printed in the Year MDCCXLI. SERMON XXIV. UPON THE Sacrament, Preach*d before their MAJESTIES, At Windsor, Auguji 26, 1688. MATTH xxvi. 26. Hoc eft Corpus meum. This is my Body. MONGST the n:n; and thirty Articles of the pretended 'Reformation^ the t'wenty eighth aiTerts ; Fi?jl, that Tranfubjiati- tiatiofi cannot be proved by holy Writ-y Secondly y that it is repugnant to plain Words of holy Scripture. It neither is my Inclination nor Delign to throw Dirt in the Face of any Men^ but only to wipe it in- ofFen lively 3i6 SERMON XXIV. offenfively and fairly off our own j by ap=- pealing to their own Uranjlatioii of the Bi- ble; and 'Hiewing, Fir-Jl^ that Tranfubftan- tiation is not any way repugnant to plain Words of holy Scripture ; Secondly, that no- thing can be better proved by holy Writ, 1"his is in (liort the whole Extent of my Defign, and fhall be the Subject of your Entertainment, as foon as I have begged the Affiftance of my Saviour, deliring his Virgin Mother with all the Angels and Saints to fecond my Petition. FIRST PART. THAT all Men do not rightly under- hand the Word of God in Scripture, is a Truth which no Man can deny that has a grain of common Senfe. Every Man plain- ly fees how in our Nation the reform'd Religion is crumbled into multitudes of Sed;s, as oppofite in many things to one another, as they are to us. They all read Scripture, follow Scripture, prove and difprove what they pleafe by Scripture-, and all the while, as they agree in nothing more than in the Book, fo they agree in no- thing lefs than in the Senje. No Man is bound to think his Neighbour, or the whole Church, wifer than himfelf; but every XJpOJl /^^ S A C R A M E N T. 3 I7 every Man has as much Liberty, as he has Vanity, to think himfelf the befc Interpre- ter of Scripture for himfelf. Amidll this great Confafion, what wonder is it, if we find that many, with as httle Modefty as Reafon, face us down, that T^ranfiibllanti^ ation is repugnant to plain Words, of holy Scripture ? The Text, which firil appears againft us, is in the third Chapter of the ABs, where it is faid of Chriji, that -f' the Hea- ^^j, ^i. vens mujl receive him //// the time of reftitu- tion of all things : Whence it plainly follows, that his Body is in Heaven, and mufl be in Heaven till the time of Reftitution, that is, till the Day of Judgment. All this is very true ; and we believe it as much as any of our Neighbours. Bat how com.ejj this Text to contradid; his Real Prefence in the Sacra- ment ? The Scripture tells us that our Savi- our's Body is In Heaven j but where does it teach us that it is not at the fame time up- on Earth ? Where does it plainly fay, no Miracle can make one Body ,at the fame time be in feveral Places ? Shew us but this deliver'd plainly in the Scripture, and then we will grant that Tranfuhflantiation is re- pugnant to it. Some, upon this Occafion, produce the Angel\ Words, w ho in the lall; Chapter 3i8 SERMON XXIV. Chapter of St. Matthew^ told the Women at the Sepulchre, He is not here^ for he is rifen : where the Angel feems to conclude, that bccaufe his Body was in another Place, therefore it was not in that Place. All the whole Strefs of this Argument depends up- on a Word of fo little Moment, that the jafl: of St. Mark quite leaves it out j and the laft of St. Luke not only leaves it out, but puts another in the place : In St. Mark^ the Angel fays. He is rifen, he is not here-, in St. Luke he fays. He is not here, but is rifen. But however, if the Angela Reafoning in St. Matthew muft be fo much magnified ; when they have made the beil they can of it, it will amount to neither more nor lefs than this ; He is not here, becaufe he is rifen, that is, he is not here becaufe he is o-one from hence ; which Inference is not a jot the worfe although we fhould fuppofe that the fame Body may be, at the* fame time, in a thoufand Places. Let us fuppofe his Body at the fame time, if you pleafe, in millions of Places j yet, if it be true, that he is 7-ifen and gone f[-om hence, it follows evidently that he is not here. The fecond Text is found in the third Chapter of St. Faul to the Colojjians ; where he gives both them and us good Counfel ; Vpon /^^ S A c R A M E N r. 3 Ig Gounfel; bids us * feek iov things above^ * 'v.i.z. things which are only to be found in Hea- ven, where Chrijl fits at the right hand of God; Joys which arc heavenly and ever- lafting, which in the lame Chapter he calls the -f* reward of our inheritance ; he bids t '^'^ 24* us raife our Hearts above the World, above the Vanities, the Pleafures, and Temptations of it. Alas I all this is nothing to our prefent purpofe ; all this we believe, although we know his Body is as really on Earth, as 'tis in Heaven. Did not our Saviour preach the fame to his Apoftles ? And yet he lived a- mongft them upon Earth. The third Text lies before us in the fourteenth of St. Mark ^ where our Re- deemer makes a plain Antithcfis betwixt him and the Poor, compares himfelf with them, and fhews the difference betwixt their Cafe -f- and his. * Ton have the poor with you aU*^^^, ways^ fays he, and when you will you may do them goody but me you have not always : As if he fhould fay ; you will always have the Poor in a Condition of doing them good j but, as for me, you will not always have me in that indigent Condition, you will not hereafter be in a Capacity of doing me < any good. When he was vifible amongft us before his Refurredtion, he was fubjeti Vol. II. T t ' to 320 S E R M O N XXIV. to our natural Necellities, and it was in our power to relieve and eafe him : But in * the Sacrament he is immortal and impaffi- ble^ incapable of being injured by the Ma- lice of his Enemies, or better'd by the Ser- vice of his Friends. This Text not being able to fupport ^o weak a Caufe, a fourth is borrow'd from the firft of Corinthians in the eleventh t v. 26. Chapter, where the Apoftle fays, -f TVe Jhew the Lord's death till he conies: There- fore he is not come yet j and, if he be not ct>me, how is he really prefent in the Sa- crament F Let us refle<5l a little, and exa- mine the Senfe of thefe Words, //// he comes. This coming of our Saviour is re- peated frequently in Scripture : In the firfV »-j. II. Chapter of the ^(^i, we read, * He jl:all come in like manner as you have feen hiin go ; in the fourteenth of St. M^r>^, J Ton fhall fee him coming in the clouds-^ in the twenty- fourth Q^ ^i.Matthei.u^ [J They JJ:a 11 fee him cofni?ig in power and great glory. Every Man, that can but fay his Creed, is well ac- quainted with his comings which is {o much celebrated in the Scripture 3 we all- believe that this his co?ning is to judge the quick and the dead. When they read in the Bible, we Jhezv the Lord's death till he comes ^ they ".•. 62. nj. 30. upon /^^ S A C R A M E M T. 32 1 they infer, therefore he is not come yet : Very true : The Lord's Day is not come ; the Day of Judgment is not come : And only God knows when it will come : But, is it therefore evident that in the Sacrament there is no T^ra.nfiihjiantiation^ no Keal Prejhtce, becaufe the Day of Judgment is not come? I am inclined to think, that, when it does come, when Chrifl comes to judge the World, and calls all thofe to an account who have pretended, every one ac- cording to their Fancy, to reform his Church, they then will willi too late, that either they had let the Church alone, or elfe had had much better Evidence than this to juftify the Reformation. The fifth Text feems to promife more, and yet performs as little as the rell : We find it in the twenty fecond of St. Luke, where our Saviour fays, * Do this in re- * i}je?Jibra?ice of me. Now, fay they, we cannot remember any thing but what is abfent, and therefore the Body of Chrift mufl: of neceffity be abfent from the Sacra- ment, cannot be really and truly prefent in it. Pray, cannot I remember God, and take delight in thinking of his Goodnefs ? Remember my own fmful Soul, and pity her Condition ? And is not my Soul pre^ T t 2 fent 22Z SERMON XXIV. fent in my Body ? Is not the Ahnighty pre- t*. t. fent every where? -f- Remember thy Crea^ tor in the days of thy youth, fays Solomon in the laft Chapter of Eccle/iaftes -, and yet this great Creator is not abfent from us : St. Paid fays, in the feventeenth Chapter * •"' I? of the A^s^ * He is not far from every one of us. Though He is always prefent, yet we eafily forget him, becaufe he is not prefent to our Senfes : And I am afraid, becaufe we do not fee the invifible Body and Blood of Chriftj I am afraid we know and then forget how great a Treafure we receive when we approach the Sacrament : I am a- fraid, becaufe we neither fee nor feel our Souls, we oftentimes negledt and almofl: quite forget the great Concern of our Salva- tion, deferring it from time to time, till by God's Judgment Death fiirprifes us, and we are loft for all Eternity. The two laft Texts as they have moft appearance, fo they have the leaft of fuh- flance when they are examin'd. St. Paid fays in his firft of Corinthians eleventh Chap- ter, \ Let a man examine himfelf and fo let him eat of that bread: Our Saviour i-si^^^ in the twenty fixth Chapter of St. Matthew^ * I will not drink henceforth of this fruit of the Vine : Both of them fpeak thus after Confecration ; "f- V. zl * v. 29- upon the Sacrament. 323 Confecration ; both of them call it Bread and JVine-y and therefore, after Confecra- tion, it ftill remains true Bread and Wine, You fee how fairly I propofe the Difficulty, and now I humbly beg your beft Attention to the Anfwer. St. Paul does not fay, ^his is Bread: Our Saviour does not fay, I'his is Wine : St. Paul does not contradi(ft our Saviour; nor does our Saviour contra- did: himfelf : Why then do they call it Bread and Wine ? The Anfwer is obvious ; not becaufe it was Bread and Wine then, but becaufe it was Bread and Wine before. Nothing is more familiar in Scripture than this way of fpeaking. St. yohn in the ninth Chapter of his Go/pel, relating the miracu- lous Cure of the Man, that was born Blind, tells us in the feventh Verfe, He went bis way and wajht and came feeing : And yet afterwards in the feventeenth Verfe he calls him Blind^ and tells us what they fay to the Blind Man again. Why does the Scrip- ture call him Blind after his Sight was re- ftored .? The reafon is, not becaufe he was Blind then, but becaufe he was Blind be- fore. Turn to the feventh Chapter of St. Luke J and in the twenty fecond Verfe you will read thefe Words of our Saviour, T/je blind fee, the lame walk, the deaf hear : He 524 S E R M O N XXIV. He fays they fee, and yet he calls them Blh2d-y he fays they walk, and yet he calls them Lame-, he fays they hear, and yet he calls them Deiif, Why does he call them Blhid-, Lame, and Deaf, when he himfelf bears Witnefs that they fee, ivalJz, and hear? The Anfwer lies before you : He calls them fo, not becaufe they were fo then, but becaufe they were fo before. In the fecond Chapter of St. y(5/^;?, the fubftantlal Change of Water into Wine was much the fame as Tranfubfiantiation, and therefore the Example is fitter for the purpofe. In the ninth Verfe you read, that the Ruler of the Fcaft tafled the Water that nvas made Wine : You cannot but obferve how plainly \\\tScrip- ture fays, it was made Wine, and at the fame time plainly calls it Water. Will any Man deny this Miracle, and fay it was not really and truly Wine, becaufe the Scripture calls . it Water after it was made Wi?2e? No, no; 'tis clear that, when the Miracle was done, the Scripture calls it Water, not becaufe it was Water then, but becaufe it was W^ater before. Read the feventh Chapter of Exo- dus : vou'll find in the tenth Verfe, Aaron cafi down his rod before Pharoah, and it be- { come a Serpent : in the eleventh Verfe, The Magicians of Egvpt al/'b did i?z like manner : and upon the S A c r a m e n t. 3'2 5 and In the twelfth Verie, ^hry caji doniii every men his rod^ but Aaroii s rod Jhi' allow d' up their rods. Paufe here one Moment. The Scripture plainly tells us, that theie Rodsf were all changed into Serpents j and yet, ' after the change, the Scripture calls theml Rods J not becaufe they were Rods then,j but becaufe they were Rods before. If any. of our Adverfaries have a inind to fay^ thefe Rods were not changed into Serpents^ that C/5r//? never changed Water into VVine,- that when he told St. jijZw's Difciples the blind fee, the lame walk, the deaf hear, he- fsnt them back to their Ma fie r with fo many lyes in their Mouths ; if they have a- iiiind to fay, our Saviour never cured the Man born Blind; then they may have the fame pretence to magnify this trifling Ar- gument: But if they are the Men, which I v/ould v/iliingly believe they are, iiihty are candid and lincere, if they fi:bmit their Judgment fairly to the Word of Godj as it is plainly written in their own Tranilation of the Bible j they cannot but ingenuouily confefs, that 'Tranfubjianiiation is not any way repug7iant to plai?v Words of holy Scrips ture \ but that Scripture it feif confutes the beft of all their Aro-uments, v.blch they produce agalnfl: it. I 326 SERMON XXIV. I will not fay 'tis Ignorance, but I am fu re 'tis either that, or want of Ingenuity, which makes Men argue that, becaufe there are fome Metaphors in Scripture, therefore the Words of Confecration are a Metaphor or Figure. No Man denies but that v/e often meet with Metaphors in Scripture-, but then, either the common Fhrafe of fpeaking evidently marks them out, or elfe they are explain'd by what fore-runs or follows the ExprefQon, and fo explain'd, that no judicious Reader doubts, the meaning of them. When, in the lixth of St. yobn, our Saviour fays, / am the bread of life i he adds, he that comes to me Jhall never hunger : When, in the eighth he fays, / am the light of the World '. He adds, he that follows me, Jhall have the light of life : When, in the tenth he fays, / am the door-, he adds, by me if any Man enter, he fiall be faved : When, in the fourteenth he fays, J am the way, he adds, ?io man c ernes to my Father, hut by me : When, in the iifth- teenth he fays, lam the vine; he adds, he that abides in me, bri?igs forth much fruit. So when St. Paul tells the Ephefiajis, fifth Chapter and thirtieth Verfe, We are mem^ bers upon the S a c R A m e n t. 32^" hrs of his bod)\ of his feJJj and of hii bones -, he explicated it in the twenty third Verfe, that this Body, which Chrif is the Head and Saviour of, is the Church ; and when he mentions F/e/Jj and Bohes^ he only carries on the Metaphor by a Myflerious All u Hon to the fecond of Gcnefis^ becaufe as Eve% Body drew its Being from the Side of ihtfirji Adam when he llept in Paradife^, fo alfo the Church derives the Grace, which animates it, from the Side, the Flefi and Bones of the lajl Adam when he flept his mortal Sleep upon the Crofs. The Verfe, which follows, leads diredly to the Place and gives us, Word for Word, the twenty fourth Verfe of the fecond of Gene^ Jis, that we may evidently know the Senfe and Ground of the Comparifon. In the fame manner, no lefs care is ta-^ ken in the firft to the Corinthians, tenth Chapter and fourth Verfe, to explicate thefe Words, That Rock was Chriji. ^t.Paul feems to write with as much Caution as if he had forefeen how much thefe Words would be abufed by thofe, who now com- pare them with the Words of Confecration. Left any Man might think that, when he faid that Rock was Chriji, he took the Word Rock in the literal Senfe, he plainly . Vol. IL U u fays^ 328 SERMON XXIV. fays, he fpeaks of fpiritual Meat s.ndfpin'- tual Drink j he fays in the fame Verie, they drank of that fpiritual rock which followed them, and that rock, ( that is, that fpiri- tual rock ) was Chriji. What could a Man fay more to acquaint the World with the true meaning of his Words, and give us an affurance that it is not Literal, but only Fi- gurative and Metaphorical ? Some People are wiUing to believe that^ becaufe Chrift's Body and Blood are only metaphorically broken and fied for us in the Sacrament, therefore they are not really his Body and Blood : As if, becaufe one Word is figurative in a Sentence, therefore all the refl; muft be fo too,- meerly for keep- ing it company ; or as if we were obliged to believe that, becaufe Chriji' s fittijig at the right hand of his Father is a meer Meta- phor, therefore he did not really afcend to Heaven. When in St. Luke, and in the fir ft of Corinthians we read thefe Words, T^his cup is the New Teftament in my Blood , the Cup is one Metaphor, the Tejlament is another ; but hence it does not follow that the Blood of Chrifl is meerly metaphorical : For, in the common way of fpeaking, when we fay, ''This Glafs is a new Health in WinCy the Glafs is one Metaphor, the Health Upoti the Sacrament. 329 Health is another, and yet the JVine is truly and fubflantially Wine. Having thus expo- fed the Weaknefs of their Arguments, by which they undertake to fliew, that Tran- Jubjiantiation is repug7iaftt to plain Words of holy Scripture ; I fliall now endeavour to make out, that T^ranfubjlantiation may ( if any thing can ) be plainly proved by holy Writ : The Proof of which fliall make the fecond Part of my Difcourfe. SECOND PART. I N the fixth Chapter of St. Jobi, our Saviour promifes, that he will give us his Flefh, that facred Flefli which he defign'd to facrifice upon the Crofs for our Re- demption. In the fifty firft Verfe, he fays, the Bread that I will give is my Fle/h^ 'which I will give for the life of the world : I know very vftW that in the former Verfes, from twenty fix to fifty one he ufes fomc ExpreiTions, which are purely metaphorical : But, whatfoever a few miodern Authors may fay of this Matter, I can never be perfuaded , that this Chapter talks of no- thing elfe but Faith ; and that from fifty to fixty the Eatings which is fo much talkt of, fignifies nothing but Believing. We have appeal'd to Scripture : Let it judge the Cafe betwixt us. U u 2 When 33© S E R M O N XXIV. When in the fifty fecond Verfe, we read how the Jews ftrove amongft themfehes, faying. How can this man give his fejh to eat? we know they underftood him in the literal Senfe, and v/onder'd how it could be true. If he had fpoken o?ily in a figura- tive Senfe -, it had been eafy to have told them fo. In other Matters, of much lefs Importance, 'twas his ufaal Cuitom to ex- pound his Meaning. yoh7i the third Chap- ter and fourth Verfe, Nicodemus faid to him, How can a man be horn again when he is eld? He let him underftand he did not mean it in the literal Senfe, but that he fpoke of Baptifm : Except a man be born of ^ater a?id the Spirit, he caniiot enter into the Kifjgdom of God. Matthew xiii. he propofed to his Difciples the Parable of the Sower : They underfiood it not : He prefently expounded it to them. The Pa- rable of Tares they underftood as little ; but, as foon as they defired him, he declar'd to them the whole My fiery of it. In thefe and other Occafions, when he had fpoken anything obfcurely, he was always willing to interpret it. And there was never more necefiity than when the Jews were fcanda- iiz*d to hear him fay, the Bread that I will > give is my Fkf:. If he only defign'd to give '" them upon /^^ S A C R A M E N T. 33 I tliem Bread and not his Flejh, I will not fay he ought to have explain'd himfelf, be- caiife to punifh their Perverfnefs he might lawfully have left them in their Ignorance ; and, though he were the Light of the Worlds yet he might juftly leave thofe in the Dark, who obftinately fhut their Eyes againft him. But, that our Saviour iliould not only refufe to explicate his Words, but alfo make it his Bufinefs to confirm them in an Errour j that he, who came to inftrud: the World, fhould labour to de- ceive it j that he, who left \h.Q ninety nine Sheep in the Defert, fliould endeavour to drive the loji Sheep farther from the true way home ; let, who will, fay it, a Chrif- tian muft be afham'd to think it. If he were then refolv'd to give us nothing elfe to eat and drink but Bread and Wine^ is it probable that he would fo induftrioufly repeat the eating of his Fleffo and drinking of his Blood '^ Is it pofTible that he fliould tell them in the fifty fifth Verfe, My Flejh is meat indeed, and my Bleod is drink indeed, if really the Meat and Drink were neither Flefi nor Bloods When, in the twenty fourth of Si. Luke, our Adverfaries read, our Lord is rifen indeed; or, in the fourth of St. yohn, this is indeed the Saviour of the ijvorld^ 332 SERMON XXIV. world, they underftand it, and believe it in the literal Senfe : But, when they read thefe Words, my FUJI:! is meat hideed, and my Blood is drink indeed , they believe 'tis nothing eife but facred Br^^^and Wine. Is this Believing Scripture ? No, no, vv^hen Scripture fpeaks as plainly in one Place as in another, and no convincing Reafon can be given why they force the Senfe of this Place more than that, if they believe that and not this, they do not believe the Scripture but themfelves j they do not believe becaufe they read it, but becaufe they like it. When the Dtfciples faw how ferioufly their Majler taught the literal Senfe, they cry'd out, in the lixtieth Verfe, this is a hard faying, 1^:1:0 can hear it '^ They con fi- der'd it foolijUy ( fays St. Auftin ) * they 9s/ underjlood it carjially, and thought our Lord would chop off morfels of his jlep, and give it them : They were not only flartled at the feeming Impoffibiiity, but alfo at the Bar- bar oufnefs of the Defign : And the three following Verfes f]:ew us how our Saviour endeavour'd to let them know, it neither was impoffible, nor barbarous. Does this offend you ? fays he ; do you think I am not able no make good my Words ? Surely you kno^ not who I am, you would not other wife Ppl. I upon //6^ S A C R A M E N T.' 333 otherwife miftrufl my Almighty Power. But ivhat if you pall fee the S071 of man afcend up where he was before ? T'hen I luppofe you'll know that I am God, and from that Miracle conclude that this is eafy to me, and that I have not only Wifdom to contrive, but Power to execute my Pro- mife. Does this offend you ? It is the Spirit that quicbieth, the flefh profiteth nothing: ' Hhe words that I f peak unto you they are Spirit and they are Life. I do not intend to give dead Morfels of my Flefli, which being feparated from my Spirit and Divinity will profit nothing, becaufe they will not give your Souls the life of Grace. You fliall not eat it in the natural Form of human Flefh ; that is indeed a carnal and barbarous way of eating it: But neverthelefs, under the Form, of Bread, you fhall receive the true and real Subjiance of my Flefh ^ and this is that j^/- ritual way of eating which you are not yet acquainted with. This is the My fiery which I expert you fliould believe : This neither is impolfible nor barbarous : This is not contrary to Reafon, though it be above it. But yet, fays he Verfe fixty four, there are fome of you that believe not : And, Verfe fixty five, he tells the reafon why -, becaufe, fays he, no Man can come unto me^ 334 SERMON XXIV. nie, iinlefs it be given to him of my Father^ Proud, filly, Wretches, as we are! We think it is fufFicient to read God's Word -, we think there goes no more than reading to believe it ; we never reflect that no Man can believe the Word of God the Son^ unlefs he firfl receive the powerful Grace of Chriftian Humility from God the Father ; that Grace by which we wilHngly fubmit our Reafon to fuch Myfleries as are above it. The fixty fixth Verfe lays before our Eyes the fad Example of thofe maiiy Difci- pies, who from that time went back and walkt no more with him. They heard the fame Words, v/hich our Adverfaries read 5 they heard the fixty third Verfe, which is fo much magnified; they heard with great Attention and Curiofity^ and if from thofe ExprefTions they had fo clearly underfloody that by his Flejh he only meant a holy Sign or Figure of it, they never would have damn'd themfelves eternally by walking no more with him,. They watchfully obferved his Countenance ; his way of fpeaking > and, as we better iinderfrand a Friend when we difcourfe with him than v/hen we only read his Letters, fo thefe Difciples ha- , ving the Advantage of our Saviour's Prefence and familiar Converfation could not bus underfland tJpon theSACKAMEKT. 335 linderfland him much better than thofe, who only read in Scripture a fmall part of thofe Difcourfes, with which he entertain'd them. They plainly underflood, that, though he fmooth'd the Difficulty by telling them he did not fpeak of carnal eating, yet neverthelefs he ftill fpoke politively, as to the literal Senfe: They had not that great Grace of Chrijiian Humility, without which none can univerfally fubmit their Reafon to divine Authority : They could not come to God the *Sacrajncnto Altaris : That Similitude of Breads which upon the Altar appears to our cbrpbreal Eyes, confiderd iii it felf is not the Body of our Lord. ^' Some People have foch little Souls, ' they cannot raife their Thoughts above their vulgar Notions j they are not much acquainted with thofe Signs, which fignify things prefent ; thofe Signs which are not appointed to fupply the Defeft of real Pre- fence, but only to fupply the want of vif- ble Appearance : And therefore they will not allow that there are any fuch Signs in the World. Say what you will, they mind not VpOn /y?;^ S A C R A M E N T. 353 not what you fay^ but tell you over and over again, that, if the outward Form of the Sacrament be a Sign of his Body, 'tis certain his Body is not really and truly pre- fent. Have but a litde Patience ; and I lliall quickly clear this Point. My Speech and Motion are Signs of Life and Soul in me 5 And inuil I believe a Sophifter, if any were fo. filly as to tell me^ Therefore I am a dea(i Man, becaufe it is the nature of all Sigtis tQ exclude the real Pre/ence of what thev fignify ? The Form of a Serpent in P-araJiJe was in fome manner a Sign of the Evil Spirit that tempted £1;^? 3 and was. not this Evil Spirit really and truly pjefent ? The Form of a Dove appearing at our Saviours 3aptifm i and the Forrris of fiery Tongues appearing on the Day of Pentecojl^ repre- fented the Holy Ghofl-^ and will you fay the Holy. Ghofl was never really prefent, neither one time nor other ? The human Forms, which, i-n the old Teft anient^ the- Angels ufually aflumed, reprefented the Angehy and were thofe Angels never truiy and fubflantially prefent ? Such Inftances j\s thefe, I may prefume, our Adverfarics d.o not well confider: If they did, they never would conclude that the Fathers denied the Myftery of T^r an fubfl ant lotion^ becaufe Z z 2 they 354 SERMON XXV. they call the outivard Form a Type, a Sign, or Fig'ure. * Besides this mighty Difficulty, which I now have clearly fatisfied, there remains one more ; which is, that, according to the Doftrine of the Fathers, the Siibftance of Bread remains after Confecration. Here, I rnufl needs confefs, they charge us home ; And, if they can perform what they pro- mife, we are always ready to come over to them. But having been, fo long, in full and peaceable Pofleffion of a Truth deliver'd to us as an ancient Article of Faith, they can- not reafonably expect, that we fhould quit our hold, before they bring clear Evidence ar^'ainft our Title to it. Necelfity obliges tliem to make this bold Attempt. They know, if once they grant, that all the Tor- rent of Antiquity runs clear and flrong againft them, they never can be able to bear up againft the Stream. They are fen- fible how plainly the Fathers fpeak their Mind in favour of this Myftery ; and there- fore fearch amongft the darkejfl PaiTages of all their Writings, where they are glad to meet with any thing that makes a plaufible Appearance. * The Sum of their Objedlion is this; that St. Chryjojh?}]^ Thcodoret, and Gelajius exprefsly upon /i6^ S A C R A M E N T. 35_^_ exprefsly affirm, that the Subjiance of Bread remains after Confecration ; and therefore it is not changed into the Body of Chrifi. * This, at firil: Sight, feems plaufible enough, nor is it any wonder if it flartle thofe, who never heard of it before. And yet, if all thefe great Men, by their Sub- Jlance^ meant no more than the true Na- ture of the outward Forms and fenfible Qoa- Hties J there is no danger of their disbeUev- ing T^ranfiibftantiation. We beheve the Subftance is really changed j and thefe Fa- thers were pleafed to fay, the Subjiance is really the fame : But yet, after all the Noife they make with it, the Fathers and we may agree fo far as to be both in the right, if we take the fame Word in diffe- rent Senfes; and they by Subjiance mean one thing, whilfl we mean another. Phi- lofophy, both old and new, diftinguidies be- twixt the inward Subjiance and the out- ward For?ns of all corporeal Beings. Thefe are the ufual and familiar Obje(ft of our Senfes'y that's an Entity fo fubtile and fo metaphyfical, that nothing but our JJnder- fianding can difcern it. 'Tis not, indeed, a Spirit j but it is no more to be difcover'd by our Senfes, than a human Soul is in a '^odf, Extenfion, Figure, Colour, and its other 356 SERMON XXV. other Qualities, are the Apparel which it wears J and thefe afFe6l our Senfes -y But the naked Subjlance of all Bodies is perpetually hidden from them. However, although Pbilofophers make this Diftindion betwixt the inward Subftance and the outward Forms, neverthelefs the Generality of Mankind look no farther than their Senfes. lead them. They judge of Bodies by their Qualities and natural Effeds : By thefc they fenfibly difcern one Subjiaftce from ano-i ther : And this is all they think of, whea they talk of Subfiatice, When any of the Fathers fay, the Subftance or Nature of Bread and Wine remains after Confecration^ they only condefcend fo far as to accomo-? date their way of fpeaking to the vulgar Phrafe : And truly, what they mean, we all believe : We doubt not but all, which is vulgarly underilood by Subftance^ is the the fame : We doubt not but our Senfes tell us Truth ; and that all the outward Forms and Qualities of Bread and Wine re- main unalter'd : The Coimcil of Trent de- * Se/r.ii, clares there is no change in thefe ; * tna- tan. 2. nentibus fpeciebus panis & vinL If there- fore the Fathers ufe fometimes this vulgar Notion of Subftance, what wonder is it if fometimes they tell us, that the Nature or Subftance is the flime ? Wha.t wonder is i,t, if upon the S A c R A m £ N t. 357 if St. Chryfo/ivniy in his Epiftle to Cc far his, tvrite thus ? As before Confecratim we call it Bread, but after, it is ne longer called Bread, but the Body of our Lord, although the Nature of Bread remains in it j and it does not become two Bodies but one Body of Chrijl : So here the divine Nature being jain'd to the human, they both make one Son, and one Perfon. By the Nature of a Body we ufually apprehend no more than the txteriour QuaUties, which we difcover by our Senfes \ and when we find a Change in thefe, we ufually fay the Nature changes, although the Body flill remain the fame. And, by the fame Rule, when the Accidents make ftill the fame Imprellion upon our Senfes, although the Body by a Miracle be changed, we fay the Nature is the fame. Befides, Thefe very Words, which are produced againft us, fliew clearly that St. Chryfojiom diftinguiflies betwixt the A^^- ture of Bread and the Body of Bread. Does not he fay, that although the Nature or Accidents of Bread remain, yet the Body or Subflance of Bread does not remain j becaufc their remains but One Body ; and this One Body, if we believe him, is not the Body of Bread, but the Body of Chriji ? * With as little Reafon they triumph, becaufe Tkeodoret fays in his fecond Dia- logue; 358 SERMON XXV. logue 3 The myjlical Symbols remain in their former Subjiance, Form^ and Figure, and may be Jecn and touch'' d as before : And Gelafms, in his Book De duabus in Chrijio naturis, fays, the Subjlance or Nature of Bread and Wine does not ceafe they re- main in the Propriety of their Nature. * Theodoret does not fpeak of the corpO" real Sub/iance of Bread, by which it differs from a Spirit -^ but exprefsly names the myjlical Symbols, which are the outivard Forms and Accidents of Bread and Wine. And G^/<^//i, ■ urging the fame Argument again ft the Eutychians, ufes the Word Subjlance only once, and the Word Nature twice, to let us fee that by the Sub/lance of the myjlical Symbols, or ( as he calls them ) the Sacraments which we receive, he only means the Nature or the Ejjence of the Jen- fible Accidents. * And now I delire to know what won- der there is in all this? Is it any unheard of News to Men of Letters, that fuch Words as Subjlance, Nature, Effence, are promifcu- oufly made ufe of, even by Philojbphcrs ? And that, by them, they mean to Signify the Notion of any other Predicameiif, or any real Being, as well as that of Subjlance ? St. Aijlin was undoubtedly a great Philofo- fher, and yet he calls every real Bei?2g by the UpOJl //'(f S A C R A M E N T. -- rn the name of Suhjhincc. In his Enarration upon the fixty eighth Pfolm, he fays^ ^od nulla fubjiantia ejl^ nihil omnino eji : That which has no Subjiajice is nothing at all. * If this be true (you'll fay) their Ar- gument againft the Eutychians will be good for nothing. Excufe me. The Eutychians held that there was only One Nature in Chriji, becaufe they were pleafed to fancy, that his human Nature was abforpt in the Divinity and changed into it. To prove the fubftantial Change of human Nature into the Divinity, they argued from the mira- culous Change of Bread into the Body of Chri/i ; which Argument they never would have urged, if they had not knoTvn, that the Catholicks of that Age believed the My- llery of Tj-anfub/lantiation. Tbeodoret and Gelafius anfwer, that the outward Forms of Bread and V/inc remain the fame as for- merly ; from whence it follows evidently, that, not only the Accidents oi human Na- ture, but alfo the very Sub/lance of it flill remains in Chrijl : Becaufe the Accidents of human Nature, feparated from the Sub- Jlance of it, are neither capable of hypcjla- tick Union with God, nor of exercifing the 'vital Operations of a Man. But many lear- ned Men, who read Gelafius and Tbeodoret, want either Skill or Patience to underftand Vo L. II. A a a them. 36o SERMON XXV. them. They find thefe Words, the Sub- Jiance of Bread remains, and are fo much tranfported v/ith the joyful News of any thing, that looks but like an Argument againfl the Old Religion they have underta- ken to reform, they do not well confider what the Word may fignify, but willingly fuppofe the Senfe is juft the fame as they would have it j fet their Hearts at reft, and look no farther. * I have now fufficiently examin'd what the Fathers fay concerning the outward Form of the S>acrament -, what they mean by calling it a T^ype, a Sign, or Figure ; and what they underftand when they call it the Subfiance or Nature of Bread. I now come clofe to the main Point of the ^ef tion : What they have taught and con- ftantly believed, during the firft eight Cen- turies, concerning the inward Sub/lance of the Sacrament; whether they believed it was the Subjla?2ce of Bread and Wine, or the Subjiance of Chrifi's Body and Blood? SECOND PART. Pafchafus Ratbertus a French Monk, Native of Soijon in Picardy, wrote a Book, in the Year 831, de Corpore & Sanguine Domini, at the requeft of one of his Scho- lars^ call'd Placidius, an Abbot, to whom he upon /^^ S A C R A M E N T. 361 he dedicated it. He makes it his Biifinefs to explain and prove three Points : Firft, that the Body and Blood of Chriji are truly and fubflantially prefent; Secondly, that the Subjiances of Bread and Wine remain no longer after Confecration ; Thirdly, that the Body is the very fame which was born of the Virgin, fuffer'd on the Crofs, and rofe from the Sepulchre. He was the more willing to write this Book, becaufe fome People out of Ignorance began to doubt of feveral Truths relating to the Sacrament. This I gather from an Epiftle of Pafchajius to Frudegardj where I find thefe Words, Although fome People are out of Ignorance mijlaken^ neverthelefs as yet 7io body openly contradiSis this DoBrine^ which all the World believes and prof efj^s. Our Adverfaries take a great deal of Pains to perfuade us, that Pafchafius was the firil Broacher of this Do6lrine 3 from him they date the firfl Rife of it, about the Beginning of the ninth Age ; it did not take root nor v/as fully fettled and efta- bliftied, till towards the end of the eleventh. They add ; that this was the moft likely time for the Enemy to fow his Tares, when the Chrifian World was luU'd alleep in Ignorance and Superilition ; that the ge- nerality of People, being quiet and fecure, A a a 2 were 362 SERMON XXV. were ready to receive any thing that came in under a pretence of My fiery in Religion ; but the Men moft eminent for Piety and Learning in th.at time made great refiftance againll it. This is the Account which now is generally given by our iiiodern Writers, and particularly by the Author of a late Difcourfe againft "Tranfiibjiaiitiation. 'Tis eafily faid ; and the contrary is as eafily proved. Read Leo Allatiiis in his third Book of the perpetual Agreement betwixt Eaft and Wefl:, and you will find Nicepbo- rus Patriarch of Conjlantinople faying, that the Bread and Wine are not an Image or a Figure^ but that they are tranfmiitcd into the Body and Blood of Chrifl. Read Haymo Biihop of Halberfiadt in his Treatife De Corpore & Sanguine Domini, ( you may find it in the twelfth Tome of the Spicile- giutn ) his Words are thefe j JVe believe therefore, and faithfully confefs, and hold that the Suh/lance of Bread and Wine, by the Operation of tie divine Virtue, is fubft anti- all; changed into another Subjlance, that is. Body and Blood ^he 'Tafle of Bread and Wine remains, and the Figure j the Nature of the Subjiances being wholly changed into the Body and Blood of Chrijl. Read Tkeodo- rus de Abu car a, m the Bibliotheca Tatrum printed at Lions, you will find that in his twenty upon the Sacrament. '^^'y twenty fecond Ofu/'cide he fays, Tie Holy Gbojl defcends^ and by his Divinity changes the Bread and Wine i?Jto the Body and Blood of Chrift. I omit feveral others, who Hved in the feme Age with Pafcha/ius^ and all witnefs that the Church beHeved the Myfte- vy oi Uranjubjiantiation. 'Tis well known, that the third Part of Bafchafius'^ Doctrine occafion'd fome Difputes about the manner of fpeaking. They allow'd the Body to be iha J'ame in Subftance, but not altogether the fame ; becaufe it is not in the fame Form ; it has no corporal Motion or Ac- tion ; in a Word, it is prefent in fome ref- pe6ls after the manner of a Spirit, imper- ceptible to Senfe, All in the Whole, and All in every Part. This fpiritual Prefence of his Body was much urged againll: Fajchafiiis to prove, the Body is not abjolutely the fame: But neverthelefs, if we do not prefer Darknefs before Light, we cannot but fee, that they, who WTOte againft the third Part, did not write againft the fecond ; and they, who quarrell'd with his way of fpeak- ing, did not deny the yiy^txy oiTranfub- ftajitiation \ as appears by the Teftimonies of his pretended Adverfaries. Ainalarius in the twenty fourth Chapter of his third Book, lays, We believe the fimple Nature oj Bread and Wine mixt ( with Water ) to be changed into 364 SERMON XXV. info a reafonable Nature^ to w/V, the Body I and Blood of Chriji. Rai)a?2iis Archhiihop of Merit Zy in the tenth Chapter of his feventh Book, to 'Theotmarus^ De facris ord'uiibus', Who^ fays he, would ever have believed^ that Bread could have been changed into Flejlo, and Wine into Bloody unlefs our Saviour himfelf had [aid it, 'who created Bread and Wine and all things out of nothing ? Thefe Men were alfo Authors of the fame ninth Age , and after all thefe Tellimonies I leave you to judge whether the ninth Age did not generally believe the Myflery of Tranfubflantiation-y or whether Pafchajius was the firfl that broach'd it in the Weftern Church. I do not infift upon the Authority oi Ber- tram either one way or other : But how- ever I fhall give you a fhort account of him, as much as may fuffice to juftify my letting him alone. The firft Queflion, which he * Page I. propofes in the Beginning, is * whether the Body ofChriJl be done in a Myjiery, or in 'Truth ? that is to fay, according to his own Words, whether it cofitainjhme fecret thing, or whether the bodily fight do outwardly be- hold what foe ver is done F I have not hitherto met with any Author of the ninth Age, that ever faid, our Eye fees all that our Faith believes : But we are to fuppofe that fomc upon the S a c r a m e n t. 365 fome Body faid fo, or elle that Bertrmn was miftaken. He anfvvers, with a great deal of Truth, that -f- it cannot be call" da My- \Pagez^. Jlery wherein there is not hi fig cover' d with J'ome Veil and removed from our bodily Senfes. Outwardly J fays he, the Fortn of Bread is fet out^ but inwardly a thing Jar differing^ X which is not difcernd to he ChrijVs Body % Page 6. by the carnal Senfes. Afterward he com- ^^°'jf°"' pares this Sacrament with that oi Baptifm -, 1687. and finally in the eighteenth page he con- cludes; 'Therefore the thifigs that are fcen^ and things that are believed^ are ?iGt all one. This was indeed a mighty piece of Bufinefs; and one would think that eighteen Pages w^ere little enough to prove, that things vifible and things irivifble are not all one. However the Anfwer is as wife as the ^ef- tion^ and does not contradi(ft the Dod:rine of Tranfubjiantiation. His Comparifon of Baptifm^ though very unequal, is tolerable enough ; and fhews how, in all Sacra- ments, the inward Virtue is dillinguifli'd from the outward Form. But when he be- gins to take a ramble among II our Fathers \\ Page 1%. that were under a Cloud : when he inquires lo ferioufly, '* How Grofnefs of a very thick * pageig. Air could fanBify the People? and tells us how -j- the Cloud gave out the Cl:a7i7iefs "^ ^^Z^ -°' cf Sa}iB if cation^ in refpcB that it contaiiid invifibly 366 SERMON XXV. mv'ifMy the SanBification of the Holy Ghojl : XPazezx ^^^'^^^'^ he makes it an Article of our Faith % to believe firmh\ that in theWildernefs Chriji made the Ma?2?ia and the Water of the Rock to become his own Body ajid Bloody as truly and as effed-ually as now he changes the Bread and Wine : When he goes on, and I Page 7.6. argues, that || even as he could do the one a little before he fuffer'd^ fo likewife he in^as able to do the other a great while before he was born : Finally, when he tell us further- tnore^ that the facramental Bread and Wine *Pageh%, is as much turn'd into the Body and * Blood ^' of the believing People^ as into the Body and Blood of Chriji j and proves it ftoutly, be- caufe where there is but one SanB if cation^ there mufl needs follow the like Myftery : When I confider what fluff this is, and hoV he has put it together 3 I begin to think it is no 2;reat matter, either what he fays, or what he would fay if he could fpeak. Several learned Men have taken pains to excufe him, and to fliew, that all thefe Inftances were only intended to prove the Difference betwixt the outward Form and inward Subftance of the Sacrament. If this were all ; I confefs he might mean well ; but he has exprefs'd himfelf fo very ill, that ( for my part ) I do not think him worth quarrelling for. I am very well con- tented tJpon th S A C R A M E N T. 3 67 tented to leave him as I find him, and to let our Adverfaries make the befl they can of him. If he purfued his Notions too far, and left the Church^, he was the firfl that ever did fo, in this matter : And beiideSj he wander'd by himfelf, for no body in the ninth Age follow'd him. • Let us now confider the eighth Age; and we Ihall fee the Stream of Truth run clearer, as we approach nigher the Foun- tain. St. yohn Damafcen in his Orthodox Faithj third Book and fourteenth Chapter, difcourfes thus : 'The Body truly joirid to the Divinity is that^ ivhich was born of the Virgin; not that the Body ^ he ajj'imd, def^ cends from Heaven j but the Bread it felf and Wine are changed into the Body and Blood of God : Which if you ask^ How it can be do?ie ? ' Tis enough for you to hear, it is done by the Holy Ghojl Nothing, fays he^ is more clear and certain^ than that God's Word is true and efficacious and omnipo- tent After a wonderful manner th^,v are changed into the Body and Blood of Chrifl ^ and are not two, but one and the fame Neither are the Bread and Wine a Figure ofChriji's Body and Blood, but the Body it felf of our Lord, accompanied "ji'ith his Divi- nity : For our Lord himfelf fnd; this is. Vol. II. B b b n^t 368 SERMON XXV. not a Sign of my Body, but my Body j nor a Sign of my Blood, but my Blood. Hitherto ye have heard St. yohn Da* mafcen ; pray, what do ye think of him ? Do ye think that no body in the eighth Age beheved the Myftery QiT'ranJubftantU iiticff^ Well : But he was only one Man. What fay ye then, if I produce three hun- dred and fifty more ?" I mean the three hundred and fifty Bifliops, who fat in the feventh general Council, call'd in the eighty feventh Year of the eighth Age. * The Iconoclaft Hereticks would not allow any relative Worfhip ; and therefore refufed all Worlhip of any Images but the Eucharift. All other Images of Chrift's Humanity, fublifting by themfelves, were ( as they fancied ) falfe Images, and fa- vour'd the He re fy of Nejlorius, who gave his Humanity a proper Subfiflence by it felf: But the outward Form of the Sacra^ ment not being a thing fubfiftent by it felf, but fupported by the invifible Subflance and Perfon of Chrift, was a true Image, and might not only be retain'd, but adored, ^o clear it is, that the Iconoclajls did not deny Tranfubjiantiation; but, becaufe they be- lieved it, therefore they allow'd the Adora- tion of the Eucharijl. They fay, indeed, the VpOn /^^ S A C R A M E N T. 369 the facramental Bread niufl ;/:;/ be figured in the Shape of a humaji Bod)\ for fear of intro- ducing Idolatry, but they only fear'd the; introducing of other Image- worlhip, given to other Pidtures of ouv Sai'iour^ which do not really contain Him. However, they did not fpeak tlieir niind fo plain, but that the C(?//;zr/7 doubted of their Meanino; : And fuppohng that by the Word Image they underftood an empty Sig?2, the Bidiops quarrell'd with the feemiiigContradidijoii of their Terms, calling the Euchari/i, fome- times an Image, fometimes his Body : And argued againfl them, that if it he an empty Jmage^ it cannot he this divine Body. Read the fixth ASiion, and you will find the Judgment of the whole Council deliver'd plainly in thefe Words: None of the '^Trumpets of the Holy Ghojl, the holy Apoftles and our illuftrious Fathers, did ever call our unbloody Sacrifice an I- mage of his Body. Neither did they learji of our Lord, fo to fay and coifefs He did not fay, '^ake and eat the Image of my Body —'The Bread and Wine, before they are fanBifed, are called Types ; but after their Sa?i£l if cation they are properly caWd the Body and Blood of Chrift : They are fo, and are believed to be fo. Thef-; are the Words of three hundred and fifty Bifliops, who B b b 2 all 37Q SERMON XXV. all with one Vioce declare, they firmly be- lieve that, what was Bread before, is after Gonfecration properly Chrifl\ Body, and not only an Image of it : And this is all we underfland by T^ranfubjiantiation. So much for the eisihth Aee. I come now to the three next Ages, the fifth, the fixth and feventh : And becaufe the Refor- ming Party is willing to believe St. Aiifiin favours them, we will begin with St. Aii^. Jiin, I am not ignorant that in his Wri- tings upon the Go/pel of St. John^ he copi- oufly dilates upon the figurative Senfe ; and that in his third Book De DoSirind Chrijii- andy he fays, that the Sacrament is a Figure of our Lord's PafTion, which when we receive, we ought to lay up in our Memory^ that his Flejh was crucified and wounded for us. But on the other fide, I know, that as when St. Aujlin fays, in his ninth Tracft upon St. 'John^ that the Converfion of Wa- ter into Wine was a Figure of the fpiritual Converfion of the Law into the Gofpel, he does not deny the fubfi:antial Change of Water into Wine ; fo when he fays, the Sacrament is a Figure of Chrifi'^ Pafiion, he does not deny T^ranjubftantiation, In the ninth Chapter of his fecond Book Contra Adv. Legis & Prophetarum, he fays, that mth faithjul Hearts and Mouths we receive the upon the Sa c R a m e n t. 371 the Mediator of God and Men Chrifi Jefus^ giving us his Flejh to eat, ajid his Blood to drink J although it feems more horrible to eat Man's Flejh^ than to kill it, or to drink Mans Blood, thanto Jhed it. In this Place, he firfl' diftinguifhes two ways of eating ; oral, and fpiritual; and then aflerts them both. And I could wifli they would take a little Notice of this Place, who fo much pleafe themfelves with popular Declama- tions againft the pretended Barbaroufnefs of this Myjlery. In his Comments upon the thirty third Pfahn, he makes no difficulty of admitting all the real Confequences of this Myftery, which to our Adverfaries fcem abfur'd and impoffible ^ as for Exam- ple; that Chrifi\ Body fliould be at the fame time in two Places, that he fhould hold himfelf in his own hand, giving him- felf to his Difciples, keep himfelf to him- felf, and the like. Firft he moves the Dif- ficulty : Who is carried in his own hands ? In another's hands one may be carried-, no Man is carried in his own. Afterwards he anfwers; Chriji was carried in his ow?i hands ; when commending to them his own Body, he [aid. This is my Body -, for he car- ried that Body in his own hands. I will only mention one more Teftimony of this Fa- ther ; but fo plain a one, that 'tis impoffible any 372 SERMON XXV. any Man in his Wits fliould have utter'd it If he had not beheved the DoBrine of Trait- fubjiantiation. In his Comments upon the ninety eighth Pfahn ; Chriji^ fays he, took Flefi of the FleJJj of Mary ; in this Flefj he 'walkt here with us -, this FleJJo he gave us to eaty that we may befaved : No body eats this Flejh^ but firft adores it. Obferve his Words : He plainly fpeaks of oral eating j he does not mean only believing : If he did, he would not fay, we always adore before we eat; becaufe 'tis evident, we do not adore before we believe. Pray, what is this we adore before we eat ? is it only a piece of Bread, a Wafer, a facred Figure of Chriji's Body ? Surely you will not make St. Aujlin^ and all the Chriftians of his time, Idolaters ? Adore a thing which they believed was not their God ? No, no : They believ'd that, although before the Words of Confecration it was only a Piece of Bread, yet after Confecration it was by God's Omnipotence fubftantially changed into the Body of Chrijl, and fo became their God as well as their Food-, and there- fore the Chriftians of that Age adored the Sacrament before they durft approach to eat it J and St. Auftin was fo zealous for this Adoration y that he fays in the fame Place, // is not only lawful to adore ^ but a Sin not tQ adore. The tipon the Sacrament. 375 The Difpute, that was betwixt Ncfiorius and St. Cyril of Alexandria^ plainly fhews that in thofe times this Myllery was uni- verially believed. Nejiorius fancied there were two Pcrfons in Chrijl^ the one true God^ the other true Man^ and pretended to prove that the Flep of Chrtji and his Divinity are not united in one Perfon. The Scripture plainly told him, that snq eat the Flejh of Chrift ; but, faid he, we do not eat the Divinity ; therefore the Flejh and the Divinity are not united in one Perfon. If St. Cyr// had believed that what we eat with our Mouths is meer Bread, he might eafily have anfwer'd ; that this Argu- ment only proves, the nature of 5/Y^i/ and the divine Nature are not united in one Perfon. But, becaufe he believed that the SacrameJitj which feems meer Bread, is not any longer Breads but the true Subftance of Chriji's Body; therefore he anfwer'd, that although we do not eat the divine Nature^ yet the holy Flep of Ghrift is not common Flejh 'tis the proper Body of the Word^^ which gives Life to all things. This Argu- ment and Anfwer you may read in his Apo-- logy for his Anathema's. The Catholicks and the Nejlorians both agreed in the common Belief, that the Sacrament is not Breads but the Flejh oiChrifl : Other wife Nejiorius had 374 S E R M ON XXV. had been the moft filly Dilputant that ever lived, and St. Cyril had been quite infatua- ted, that did not give another Anfwer. Ne^ Jiorius argued : We do not eat the Divi- nity ; therefore the Flefi is not united to the divine Terfon. St. Cyril anfwer'd ' The Fkjh^ which we eat, gives Life-, therefore 'tis united to, the divine Per/on ^ without which it profiteth nothings accord- ing to our Saviours Words in the fixth Chapter of St. jfohn. GELASIUS Bifhop of Cyzicus, in his Book De duabus in Chrijio Naturis, proves againft the Eutychians, that there are two Natures in Chrijl\ becaufe in the Sacra- ment there are two Natures, to wit, the vifible Nature of the outward Forms, and the invifible ature of Chriji's Subjia?icei And explicating how this is perform'd, he fays, T'he Bread and Wine are cha?jged, by the Operation oj the Hody Ghoji, into the divine Subjlance. The Accidents of Bread and Wine, remain according to Gelafius^ in the Propriety of their Nature \ but yet the "Bread and Wine are changed into the divine Subjiance. Think a little of this j and tell me, what it is, if it be not 'Tranfubjlantia- tion. THEODORET in his firfl Dialogue, taking notice how Jacob in the forty ninth of Vpon the Sacrament. 37_j of Genefis, gave our Saviours Blood the name oiWine, 2iX\di out Saviour \n the Gd?/- pel gave Wine the name of his Blood, lie fays, The reafon is manijejl ; becaufe he would have thofe, who partake of the divine Myfleries, not to mind the Nature of the things which are feen ; but^ by the Change of Names ^ believe the Change, which is made by Grace, In the fecond Dialogue, he fays of the facramental Bread and Wine : They are underjlood to be, what they are made to be ; and are believed to be fuch -, and are adored becaufe they are the fame, which we believe them to be. In the firft Dialogue, he fays, the facramental Bread is changed-, in the fecond, he fays, it is adored. What Change is this, which makes the facramental Bread deferve to be adored"^ Gonfider it a while, and you will find it nothing elfe but Tran- fubjlantiation. I fhould be tedious, if I undertook to lay before you all the Teflimonies of the Fa- thers, who, in thefe three Ages, have writ upon this Subjedt. Thefe, which I have produced already, are beyond Exception : They declare the Faith of the Ages they lived in ; they fay, \\\^. facramental Bread is changed into the Subjlance oi Chrift -, they fay, no body eats it, but firft adores it; they fay, it is a Sin not to adore it : All this Vo L, II. C c c they 376 SERMON XXV. they fay, and this is all we underftand by TranfubJlafitiatiGfi. I come now to the fiifl four Centuries^ and put the Queftion to thofe Fathers^ who had the happinefs to flourifh in the befl and pureil times oi Chrijlianity -, whether the inward Subjiance of the Sacrament be Bread and Wine, or whether it be the Body and Blood of Chrift ? If it be true, that the in^ ward Subjiance of the Sacrament is really the Body or Flejlo olChriJl^ it follows evi- dently that it is no longer 5r^<^^: And, whether it be true, or no, is the Queftion, which the Fathers of the iirfl four Ages are to anfwer. St. Ignatius in his Epiille to the Roma?ts^ fpeaking of this Bread of God, fays, // is the FlejhofJefiisChriJl, St. 'Jujlln Martyr, in his Apology to Aji- tonlnus Pius, fays, JVe arc taught that it is the Body a fid Blood of J ejus Incarnate. St. Ireneus in his fifth Book againft He- re fies. Chapter eleventh, fpeaking of the Bread and Wine, fays, that by the Word of God they are made the Euchari/i, which is the Body and Blood of Chrijl. 6 RIG EN in his (tventh Horn i/y up- on the fixth o£ Numbers, fays, Then in a Figure^ Manna was their Meat ; hut ?ioWy in Reality, the Fkfi ofGody the Word, is our true Meat. OPrATUS,, upon the Sacrament. 377 OPTATUS, in his fixth Book ap^alnfl Parmenian^ gives the Sacrament no other Name : What is the Altar ? ( fays he ) but the Seat of Chriji's Body and Blood? He re- peats it over and over again j and, if all the while he meant only a Figure, 'tis ftrange he fhould never call it by the right Name. St. Ephrem the Deacon, in his Book T>e Naturd Dei curiose non fcrutandd, fays, Our Saviour has given us his Body and Bloody and that this Gift of his exceeds all Admiration, all Expreffion, all Under flajid- ing : Which he would never have faid, if he had thought it had been but a Figure. To all thefe Proofs, and feveral more which I omit, the Author of a late Dia- logue in which the Myileries of Trinity and Tranfubjlantiation are compared, returns this Anfwer : That the Reformers them- felves generally fay, the Eucharifl is the Body of Chrifi ; and yet they all deny the Myftery of Tranfubjiantiation. This is foon faid j and amounts to no more than this : That the Reformers fay as we do, and think otherwife 3 they fay, it is his Body j and they think, it is not. But you muft give me leave to tell you, that although their Words look one way and their Thoughts another; I have no reafon to fufped: this Fallacy of Speech in C c c 2 the 37^ SERMON XXV. the good Fathers of the firft four Centurigs, What they received, in plain terms, from ou'r Saviour and his Apojiles^ they deUver'd with the fame Sincerity and Candour to fucceeding Ages. Hear what St. Hilary of PoiBiers tells you, in his eighth Book De 'Trifiitafe, where taking notice of our Saviours Words in the fixth Chapter of St. Johiy he fays, I'here is fio place left for doubti?ig of the Truth of his Body and Blood-, for noWy by our Lord's Profejion and our Faith, 'tis truly his Body, and truly his Blood. Hear St. Epiphanius in his Ancorat ; where, to oppofe the Allegorical Senfe of Origen in the Creation of Paradife, he al- ledges feveral Places out of Scripture-, which, though they are hard to under- ftand, are univerfally believed in the plain literal Senfe. Amongfl: the reft he produces the Example of the Euchariji, and thus difcourfes upon it : JVe fee it is not equal, nor like the Body of Chrijl ; and yet our Saviour would pronounce. This is my Body ; nor is there any 'one who does not believe thefe Words of his : For he, who does not believe them to b« true, falls ahfolutely from the State of Grace and of Salvation. What think yc of this? Do ye think thefe great Men did underftand the Faith of the Age they lived in ? Do ye think they were not able to in- form upon the Sacrament.' 37^ form the World, concerning the Faith of former Ages, much better than our late Reformers, who came into the World a- bove a thoufand Years after them ? They tell us, the literal Senfe is matter of Faith ; and that they, who do not believe it, are neither in the State of Grace ^ nor of Sal- vation. If it be faid, that any real Prefence of Chriji\ Body, or the Impanation of his Perfony is enough : What need is there of ^Tranjubjlantiation to verify the literal Senfe ^ The Anfwer is obvious and clear. Firft, Our Saviour did not fay, my Body is here, but this is my Body : And al- though any real Prefence is enough to make good the former Affertion, yet nothing lefs than 2ifubjlantial Change can verify the lat' ter. Secondly, although by virtue of an hypojiatick Union, it may be as true to fay, this Bread is Chrifl, as to fay, this Man is God'y yet ftill 'twill be as falfe to fay, I'his . Bread is the Body of Chriji^ as to fay, this Humanity is the Divinity. Befides, it falls ^• out a little unluckily that this Invention, only ferves to pull down the old Tranfub- Jiantiation^ and to fet up a new one j by chzngmg xhQ Subfjlenceo^ Bread, into the divine Subjiftence^ the fecond Perfon of the Blejj'ed Trinity. It 380 SERMON XXV. It cannot be literally verified, that this Bread ( or this thing which was Bread ) is the Flejh of Chrifl j unlefs the Bread be changed into his Flefli ; that is, ceafe to be Bread, and begin to be his Flelli : And this is the fubftantial Change which we call Tranfubjiantiation. There are two forts of Changes : one accidental^ as when cold Water is made warm j another fubftantial^ as when our Saviour changed Water into Wine. An accidental Change may warm the Water ; but only a fubdantial Change can make it Wine. In the fame manner, an accidental Change may make Bread a Sacrament, but nothing lefs than a fubftan- tial Change can make it the Flejlj or Body of Chrift, * The Fathers often compare thefe Changes, but never confound the one with the other. St. Cyril of Hierufalem in his firfl Myftdgogick Catechize^ obferves that, as Bread, by Invocation of the Trinity, is made the Body of Chrifl -, fo Meats offer'd to Devils are made impure by Invocation of them. In his third Catechize, he fays; as Bread, after the Invocation, is the Body of Chrifl, fo the Ointment after Confecra- tion is the Chrifm of Chrift. St. Ambrofe in his fourth Book De Sacramentis, Chap- ter fourth, proves that Chrifl can effed: great Changes upon //'^Sacrament. 381 Changes above Nature, becaufe by his Grace JVe at'e fiew Creatures i?z Him. But yet the Fathers do not fay, thefe Changes are equal to that, by which Bread is made the Body of Chriji. Thefe AfTertions, 'This Meat is impure^ This Ointment is the Chrifm of Chriji J This Man is a 7iew Creature in Chriji J all this is evidently verified in the plain literal Senfe by a meer accidental ChdJige : But when the Fathers fay, this Bread is the Fkjh of Chrifm nothing but a j'ubjiantial Change can verify the plain Senfe of the Letter ; nothing can make it lite- rally true but Tranfiihftantiation. BREAD is one Body, one corporeal Subftance : The Flejh of Chriji is another Body, another corporeal Subftance. Change' that into this -, you change one Body into another, one Subjiance into ano- ther; and then, I pray, what Change is this, if it be not Tranfubjiantiation? 'Tis clear, that when the Fathers of the firfl • four Ages fpeak of the wonderful Change made in the Sacrament ^ they fpeak of the Change of Bread into the FleJIj or Body of Chriji ; they fpeak, not of an accidental Change, but a fujlbantial one, which now the Church calls TrajiJ'ubfiantiation : And therefore I have nothing more to do but cite the Fathers Words, and fo conclude, Sr. 382 SERMON XXV. St. Gaudentius in his fecond 'TraB upon Exodus J fays, He^ the Creator and Lord of Nature, who produces Bread out of the Earth, produces aljb his own proper Body out of Bread, becaufe he can do it, and pro- mifed to do it : And he, who produced Wine out of Water, produces alfo his Blood out of Wine For when he gave the con fee rated Bread and Wine to his Difcipks, he faid\ nis is my Body, This is my Blood. Let us believe him whom we have believed-, truth cannot tell a Lte. St. Chryjofiom in his eighty third Homily upon St. Matthew, has thefe excellent Words ; Let us every where believe God Al- mighty J nor contradiB him, although what he fays feem contrary to our Reafon and our Eyes His Word cannot deceive us -, our Senfe is eafly deceived: That never errs, this often is mijiaken. Since therefore he fays. This is my Body ; let us be perfuaded of it, and believe it Thefe are not the Works of human Power. He who did thefe things at his laji Supper, he it is who now performs them. We only are his Miniflers ; V/i he that SanBifies, he that Tranjhiutes the Bread and Wine into his Body and Blood. So that, as the fame Saint fays in his twenty fifth Homily upon the firll to the Corinthians, That, which is in the Chalice, is upon the S A CR AM E iiTi 383 is Ihdi *which fowd from bis Side^ and that we are partakers oj. St. Ambrofe in his Book De his qui My- Jleriis itiitiantur. Chapter ninth, Perhaps you'll fay, fays he, I fee quite another thing «* How do you ajj'ure me that I receive the Body of Chrift ? And this is that which remains for us to prove. How great ^ fays he, are the Examples which we ufe to fiew, that it is not the thing which Nature fornfd^ but the thing which the BlcJJing has confecrated-, and that the Blejjing has greater Force than Nature-) becaufe, by the Blejjing, even the Nature it felf is changed. Afterwards he inftances in the Change of Rods into Ser^ pents, and of Water into Blood-, and thus ^ purfues his Difcourfe. If, fays he, the Word of Elias was powerful enough to com- mand Fire down from Heaven, fall not the Word of Chrifl be able to change the Nature of the Elements? Tou have read of the whole Creation ; he faid, and they were made -, he cominanded, and they were crea- ted: The Word therefore of Chrift, which could make cut of nothing that which was not ; cannot it change thofe things which are, into what they were not? St. Gregory Nyjjen in his Catechiftical Difcourfe, Chapter thirty feventh, profefTes the fame Faith : I do believe , fays he, Vol. II. D d d ' that 384 SERMON XXV. that by the Word of God^ the fanBified Bread is tranfmuted into the Body of God the Word Not that by Mediation of Nourijhment it becomes the Body of the Word'., but that immediately by the Word it is tranfmuted into his Body, by thefe WordSy ^his /> my Body the Nature of the things, which appear, being Tranfelemejited, that iSj Tranlubflantiated, i?ito it. St. Cyril Patriarch of Hierifale?n, In his fourth Myjiagogick Catechize, difcourfes thus : Do not confuier it as tneer Bread and Wine ; for now it is the Body and Blood of Chrifl according to our Lord's own Words, Although your Senfe fuggeji otherwife, let your Faith confirm you, that you may not judge the thing by the Tafie — — and a Httlc after, he goes on j knowing, fays he, and holdi72g for certain, that the Bread which we fee, is not Bread, although it tafle like Bread ; and the Wine which we fee, is not Wine, although it tafte like Wijie. St. Hie^ rome in his Catalogue, and Theodoret in his fecond Dialogue, are Witneffes that St. Cyril was the Author of this Work. And now I appeal to the Judgment of my Auditory, whether I may not venture to defy any Catholick of this prefent Age, to exprefs in plainer Terms our Faith of T^rajifubjlaiztia-- tion, * HOWEVEP., XJpon the Sacrament. 385 * However, 'Tis very llrange (you'll fay ) if this were the Faith of the firil A- ges, that none of the Heathens^ nor fo much as Julian the Apojiat, fhould take Notice of it. This, if we believe a late Au- thor, is to a wife Ma?i injiead of a thou [and T>emonfl rations^ that no Juch DoSirine was then believed. * As for Julian the ApoJlat ; of three Books, which he wrote, we have but one, and that imperfe^fi:. Had he objected it, 'tis certain St. Cyril of Alexandria never would have taken notice of it in his An- fwer : So cautious he is in fpeaking, even of Baptijhi, that he pafTes it over in thefe terms ; I jJoould fay many fjtore Things- If I did not fear the Ears of the Prophane, For commonly they laugh at things they can^ not under jiand, * As for the Heathens^ 'tis fufficient to re fled; what care was taken by the primi- tive Chrijiians to hide the Myfleries of our Religion, and to keep our Books out of the Hands of Infidels. This Privacy of ours made Celfus call our Do6trine Clanctilar : And Origen, in his firft Book againfh him, anfwers, that it is proper^ not only to Chrif- tian DoBrine, but alfo to Philofophy^ to have fome things in if^ which are not commu- nicated to every one. Tertullian^ in his fe- cond Book, Ad Uxorem, Chapter fifth, for this Reafon, would not allow 'Chrifiian Women to marry Pagan Husbands : fVill D d d 2 not 3S6 -^SERMON XXV. not your Husband, fays he, know ivhaf you tajle in Secret, before you eat of any other Meat ? And St. Bafil in his Book concerning I the Holy Gbo/i, Chapter twenty feventh, fays, that I'he Apoflles and Fathers in the Beginy ning of the Church, by Privacy and Silence frej'erved the Dignity of their Myfteries. * But, becaufe my "Author thinks this Demon flration worth a thou [and, I am the more wiUing to anfwer him in his own Words, that though I have untied the Knot, I could with more- eafe have cut it. For fine e "'tis plain and evident from all the Records of the firft eight Centuries, that Tranfub- fiantiation always was believed, it is the ivildeft, and the mojl extravagaiit thing in the 'World to fet up a pretended Demonfira-^ tion of Reafon againfi plain Experience and matter of Fa5l. This is ju/l like Zeno'i De-^ monftration againfi Motion, when Diogenes walkt before his Eyes. A Man may dcmon- jirate till his Head and Heart ake, before he JJ:all ever be able to prove, that which cer^ tainly was, never to have been. All the Kea- fon in the World is too weak to cope withfo tough and obftinate a Difficulty. 1 have now perform'd my Promife. I have in three Sermons proved s Firft, that 'Tranfuhjlantiation is neither contrary to Senfe nor Reafon ; Secondly, that it follows clearly from the plainefh Words in Scrip- ture-y Thirdly, that it has been the perpe- tual Faith of the Catholick Churchy not only XJpon the Sacrament." 387 only fince Pafchafms^ but ever fmce the firft Foundation of Chrifiian Rcligio?i. And now I not only beg of you, but earneftly conjure you by all that ought to be moil: j^.dear to you ; by all your Defires and Ex- pe6tations of eternal Happlnefs, to confider ieriouily and leifurely three Fundamental Principles of Chri/iianify. First, That without Faith 'tis impofjible to fleafe God. They are the Words of St. Faul to the Hebrews ^ Chapter eleventh, Verfe fixteenth. Secondly, That there is but one Body, one Spirit^ — ^— one Lord, one Faith. They are the Words of the fame Apoftle to the Ephefians, Chapter fourth, Verfe fourth and fifth. Thirdly, That we ought to follow the Direction of this one Lord, to find out this one Faith. This Direction is written in the Prophet 'Jerejny^ Chapter lixth, Verfe fif- teenth, T'hus fays the Lord : Stand in the ways and fee j and ask for the old Paths, where is the good Way^ and walk therein ; and you fjall find reji for your Souls. 'Tis natural for Men to pleafe them- felves with thinking how much they are wifer than their Predecefic)rs. Nothing is more agreable to Man's proud Inclinations, than to be always finding Faults, and giving Magifterial Directions for the mending of them : And this is that which makes the very Name of Reformation pleafing and delighful 38S SERMON XXV. delightful. To give it its due; reforming is a pretty Thing, if it were well applied. If every Man would make it his chief Bu- finefs to reform himfelf ; O ! What a hap- py Reformation fhould wt live to fee ! But this Alas, is much the fmallefl part of all our Bufinefs. There is no Vanity, no Plea- fure, in reforming of ourfelves: We only gain a Vidory where we delire it not ; and only triumph over our own Faults. A proud Man would as willingly fit out, as play at fuch fmall Game as this : All his Delight is to reform his Neighbours. And here, I muft confefs, if Men were only a little over-bufy in reforming of their Neighbours Manners^ the Folly of their Pride were in fome meafure tolerable. But when our In- dolence attempts the Reformation of their Faith^ and of that Church to which divine as well as human Laws require Obedience and SubmiJJion ; the fpecious Name and po- pular Pretence will never fandify the Crime. If they, who, in the laft Age, un- dertook the Reformation of our Church, were known to be infallible, fome Grains of blind Obedience might be eafily allow'd. But fmce they may perhaps be grievoufly miftaken, it very much behoves you to conlider it. 'Tis a com.mon Saying; if a Man cheat me once, ^tis his Fault -, hut if he cheat me twice, Uis mine. 'Tis not the iirft time that a confiderable Party in the Catho- lick Church has feparated from the Whole, upon upon the Sacrament. 389 upon thefe plaufible Pretences of Reforma- tion, to corred: Ahujh, Innovations, and Errors, Did not the Arians, thirteen hun- dred Years fince, begin to feparate upon this popular pretence ? Did not they, in the fame manner, amufe xh^i^Profelyfes with plaufible Stories, of Errors', Ififiovations, and Abujh, crept into the Church'^ Did not they make as great a Noife again ft the Confubftantiality of God the Son'^ Com- plain as much of Spiritual Tyramiy? Inveigh as much againft the Council of Nice for making, introducing, and impoling, a new, unheard of. Article of Faith : Quite contrary to the Belief of three preceding Ages, and plainly oppofite to Holy Writ f All this, you know, was falfe : You know that, though the Word was new, the Faith was old and plainly proved by Scripture: And yet thefe popular Noifes, which then the Arians buzz'd into the Peoples Ears, amufed them fo, they never entertain'd the leaft Safpicion of their being cheated. Had our Reformers been the firfl, and you had been deceived, the Fault had then been theirs. But, fmce the fame Trick has been play'd fo often in the Church, if now you are deceived, the Fault is yours. I have laid before your Eyes, this Day, a Profped: of the eight firfl Ages. They ac- cufe the CathoUck Church of making a new Article of Faith : And, by the moft Au- thentick Records of Antiquity, it has been plainly 39© SERMON XXV. plainly proved, that they themfelves are guilty of unmaking an o\di* Article oi Fait by as ancient as Chriji and his Apoftles. Remem- ber the days of old; confider the years of ma?iy generations ^ ask thy father, a?id he will Jhew thee ; thy elders , and they will tell the. Stand in the ways, and fee-, and ask for the old paths, where is the good way, and walk therein : There is no other Way which can condud: you fafely to the Joys of Heaven ; which I wilh you all, In the Name of the Father, Son, and Holy Ghofly Amen. * When this Sermon zvas preached before his Majefty, fever al Paragraphs (which are all marked with a * ) were omitted, for brevity fake ; but are here printed, as they were found in the An- thofs Papers. SERMON O F T H E Blessed Sacrament^, Preached in the Chapel of His Excellency the SPJNISH AMBASSADOR, On CorpusChristiDay, Jime 3, 1 686. By the Reverend FATHER JAMES BLAKE, of the SociExr of JESUS. — — — — — — ■ — — Permiffu Superiorum, Printed in the Yj:ar MDCCXLI. SERMON XXVI. O F T H E BLESSED SACRAMENT, Preach'd in the Chapel of His Excellency The Spanish Ambassador, On Corpus Chrijli Day, June 3, 1686. JOHN vi. s6. Caro mea vere eft cibus, & fanguis meus vere eft potus. My Jlejh is meat indeed, and my blood is drink indeed, HE Omnipotent Hand of God, ever in his Gifts more Uberal to Man than to any of his other Creatures, enrich'd him with his own Likenefs, in that great and nobleft Part of him, his in- telledlive Power j which is fo adlive and capacious, that the very Author of Na- VoL. IL E e e 2 ture. 394 SERMON XXVI. Of the ture, and Caufe of Caufes, becomes the Subjed: of its Apprehenlion, and a propor- tionable Object to its Difcourfe : For, need- ing no other Guide than its own natural Conduct, by evident Demonftration, it mounts fo high, and, Eagle-like, contem- plates fo long with Admiration the radiant Splendor of the divine Sun, that at length, with great Clearnefs, it defcries the indefec- tible Being, and vaft Immenfity of this felf- exiftent Caufe, and unmoved Mover of all Things. This is a great Perfection indeed; but it is not without its Imperfedlions : For it is a limited, a created one, fubjed: to Er- rour, and liable to Mifcake ; efpecially when relying on its own Power, it will out- reafon it felf, in paffing thofe Bounds and Limits of natural Truths, which God hath fet it, and foolifhly pretend to reach with Reafon things that are feated above the Reach of Reafon, high and fupernatural Myfteries ; or, when it perceives the Im-r poffibility of fuch an Attempt, temerari- oufly deny whatever falls not within the Verge of Reafon ; than which nothing can be more unreafonable, nothing more con- trary to Reafon. For if Reafon doth (as certainly it doth) demonftrate God to be infinitely Wife, in- finitely Blessed Sacrament. 395 finitely Powerful, and infinitely True, on the one fide ;. and us, on the other, to be only of a finite and limited Underftanding ; it follows, by evident Confequence, that God knows fome things, which far exceed the natural Capacity of our Underftanding ; other- wife he would not be infinite in Wifdom : As he would not be infinite in Power, or Omnipotent, if he could do nothing that furpafs'd our natural and finite Forces : Nor would his Veracity be of infinite Authority, as Reafon evidences it is, if his Word were to be queftion'd by us, or he could not make it good. God being then elfentially endow'd with an infinite Wifdom, Power, and Autho- rity, whatever he . reveals, be it never fo much mounted above the Sphere of Reafon (for repugnant thereunto it cannot be) there is an Obligation incumbent on us of giving our AfTent and Belief unto it, when, by fuch as God hath fent and deputed to publifh it in his Name, it is made known unto us. For, provided thefe Men prove, with evident Signs of Credibility, fuch as no Man in Prudence can doubt of, their Miflion and Deputation from God unto us (as all that are fent from him for the Converfion of Nations unto his Holy Faith, have done and ftill do ) Reafon will not be able to fur- pifli us with any plaufible Excufe, but ra- ther. 39^ SERMON XXVI. Of the - ther, on the contrary, will condemn us as imprudent, if we deny our AiTent to any Truth, which is thus propofed unto us by the Light of Faith, forafmuch as it appears with far more CredibiUty, than can be found in any Argument of Reafon, or even of Senfe it felf, whicli is oppofite thereunto. On this Reafon is grounded that excel- Jug. de lent Saying of the great St. Aufiin^ Intelli- "jpo/i g^fJi, ijiquis^ ut credmn ; crcde^ inquam^ ut in^ Serm. 27. telUgas : I will underfiand^ thou fay ft ^ that I may believe ; but I fay^ believe^ that thou mayji under ftand : For Reafon may carry before it a fpecious Shew of true Evidence, and yet miftake, and fo lead us from our Faith. Senfe likewife does often err, and miftake one thing for another, thinking it to be, what really it is not. Shall we then from fuch feeble and fallible Princi* pies derive our Faith ? No, no ; Nift credi- Ija. c. 7, deritis non infelligetis^ JJnlefs you will be- y- 9- lieve^ fays the Prophet IJaiah in his feventh Chapter, according to the Septua- gint^ you will not underftand. There is no fecurer Argument of Knov/ledge, than what leans on Faith^ and draws its Origine from its 'Principles^ which are incompara- bly ftronger and higher than any natural Principle of Senfe or Reafon^ and by confe- quence to be preferr'd before both. An Blessed Sacrament. 397 An admirable Advice to this intent is given us by St. Paul, in his Epiftle to the Jd Rom. Romans, xii. 3. Nojz plus fapere quam '^-^^•'^•S' oportet fapere, fed fapere ad fobrietatem ; That we are not to pretend to know more than we ought to hiow, but to know to Jobriety : That is, we ought not to pretend to know thofe things, that exceed the Bounds of our Knowledge, as do many of our divine My- fleries ; but rather, with the fame Apoftle, we ought to extol and admire the depth of God's Wifdom and Knowledge in all his Works, as things far above our Conception. O altitudo divitiarum fapi entice & fa' entice JdRom. Dei I quam incoinprehenfibilia funt judicia ^- ^ ' • '^* ejus, & ifivejiigabiles vi(^ ejus! O the height of the riches of the wifdom a7id hiow-^ ledge of God ! How incomprehefjfible are his judgments, and how unfearchable his ways ! Who is able to find out the infcrutable Ways, and found the fathomlefs Judgments of our great Maker, in all his myflerious Works of our Faith ? Natural Sciences avail us lit- tle to the Knowledge of thefe Truths. And for this Reafon it was, that Chrifi our Re- deemer, who could have chofen for his Difciples, and Preachers of his Gofpel, the learnedeft of Athens, and even the moft knowing Men of the whole V/orid, chofe inflead of them a Company of poor and ig- norant 398 SERMON XXVI. Of the norant Fifliermen, who would not learn to Believe, but believe to Learn ; and confound, with what they learn'd by Belief, the fwelling Wifdom of the World, and the Pride of Nature's Doctors. The imprudent Capharnaites flartled at this Saying of their Mailer, Panis^ quefn ego dabo^ caro ?}2ea eft pro mundi njttd, ver. 52. 'The breads which If: all give, is my fejh for the life of the world; and knew not in what Senfe to take it, whether in a real or meta- phorical one ; but Chrifi willing to free them from this Doubt, and to certify them of the Truth, fubjoin'd, Niji tjiandticaveri- tis carnemfilii hominis, & biSeritis ejus Jan- guinem^ non habebitis vitam in vobis, ver„ 54. Vnlefs you fall eat the fef of the Son of Man ^ and fall drink his blood, you fall not have life in you. Caro enim me a vere efi cibus, & fa?jguis ?neus vere ejl potus, For (behold the caufal) my Fief is truly (that is, really and not metaphorically) Meat-, and my Blood truly ( that is, really and not metaphorically ) Drink. But they incenfed at what he had faid, and deeming it im- pofTible, cry out, faying, ^omodo potef hie nobis carnem fuam dare ad majiducandmn, ver. 53. How can this man give us his fejh to eat, and oblige us to drink his blood ? Durus eft fermo hie, ^ quis pot eft eiim au- dire F Blessed Sacrament. 3^9 dire? ver. 61. 'This faying is hard, mid who can hear and believe it ? And faying this they leave him ; Abieriint retro, ver. 66. It is an indifcreet way of proceeding in rnyflerious Matters of Faith, to confider only the Honv of what is faid, and not the Who it is that faid it ; ^omodo potefl hie. For the Difficulty of the How can this be^ that he Jhould give us his jiejh to eat, that fame which was to be given on the Crofs for the Redemption and Life of the World, would not have made them fluctuate and waver, had they but confider'd alfo the Who, as well the Hie as the ^omodo : ^lomodo po- teft hie, how can he ? Who is this He f I'll tell you who this Man, this He is : It is he, who can make a Camel pafs through the Matt. 19, Eye of a Needle. It is he that, if he fpeak but the Word, as the Devil himfelf ac- knowledged when he tempted him in the Defert, can turn and tranfubftantiate Stones Uatt. 4. into Bread. It is the fame He, that turn'd Water into Wine at the Marriage in Cana John. 2. of Galilee. It is he that came forth of his -^i^tt. 28. Monument by Penetration, the Stone being not yet roU'd away j and that came and ilood in the midft of his Difciples, Claifis januis. All the doors of the room, wherein jgj,„_ 2^, they were, being fmt. It is he that with his '^^^ 26. Omnipotent Word made all things of no- VoL. II. Fff thing: 400 SERMON XXVI. Of the Pfal. 14?. thing : Ipfe dixit ^ & faBa junt-y He /aid, '^' ^' a}id they ivere made. It is he that has a clear and perfect Knowledge of whatever he teaches, and cannot deviate from the Truth : Job:. 3. ^odfcimus loquimiir^ G? quod vidimus tejia^ ^ ' ■ mur ; JVe know what we Jpeak ; and what we fee we teftify. It is he in whom are depo- fited and hidden all the Treafures of Wif- Coiof. 2. dom and Knowledge ; In eofunt omnes the^ ^' faiiri fapie?iticey XS fci entice abfconditi. In a Word, it is he, who is the Wifdom of the Father, that came from Heaven upon Earth to teach us Mortals a fruitful Knowledge of God, and of theMyfteriesof Faith, making 1. Cor. \. us thereby wife. FaBus eji nobis fapientia a 30- Deo ; He is made unto us ( fays the Apoftle ) wifdom from God; becaufe he teaches us our Belief, and our Belief is Wifdom. This is that He, that Man, who fays, that his Flefh is truly Meat j Caro me a vere efi cibus. One who is as powerful as he is wife, and both infinitely. And is his Word then hard, and cannot you hear him? No more with this ^omodo poteji hie f This How can he ? For an how in matter of Faith is as pernicious and dangerous, ( witnefs the Apoftacy of thefe Capharnaites ) as is a why in matter of Precept, the one being as inju- rious to the Authority of Speaking, as the other is to that of Commanding. When Blessed Sacrament. 401 When the Mother of God received the happy EmbafTy of her Son's Incarnation from the Archangel St. Gabriel^ Ecce con- cipies inutero^ (^ paries JUiiim, Luke i. 31. -^''^'^ '• Behold thou jhalt conceive in thy Womb, a?id ' bear a Son ; The How and Difficulty of fo great and Grange a faying rofe in her Mind, /",,•. 34. ^omodo Jiet iftud, knowing that it could not be done by natural means, ^oniam vi- rum non cogJiofco, ver. 34. But this ^.o~ modo, this How, did foon vanifli away, when the Archangel told her the JVho, by whom it was to be done ; Spiritus SanBus Va-. 35. fuperveniet in te, et virtus Altijjimi obum- brahit tihi -, the Holy Ghoji fiall come upon thee, and the virtue of the moji High JJjall overjhadow thee. Enough, if it be to be done by the Virtue of the mofi: High, by a fuperr-, natural Power ; the Difficulty of the ^omo- do, the How, is at an end, and the moH: Holy Virgin, in humble obedience unto the Words of St. Gabriel, refifts no longer, but gives her Confent, Ecce ancilla Domini f.at y^^. g mi hi fecundum ver bum tuum, ver. 38. Be- hold the handmaid of the Lord, be it done to me according to thy Word. Great things in- deed are thefe, but the Lord who is power- ful, and whofe Name is holy, has done them to me; ^i a fecit mihi 7nagna qui po- y^,. ,^^ tens eft^ (^ fandiiwi 7iomen ejus, ver. 49. No F f f 2 longer 402 SERMON XXVI. Of the longer then with this Word ^lomodo, with this Ho%v J tho' the Myftery be above my Reach, fupernatural and divine, I believe it for the holy Word of him, who hath faid it, and is able to make it good. No wonder then that thefe Capharnaites left our Saviour, for it would have been an inconfequent way of Proceeding in them to have admitted the Incarnation of Chrift, and to have rejeded the Real Prefence of his Body and Blood in this Myftery, fincc Difficulties in order to Belief are alike in both : For Chrifl; in his Humanity is as much ( if not more ) above the Capacity of of human Underftanding, as Chrifl is in the Sacrament J and therefore whofoever flicks to believe the Sacrament to be Chrift, becaufe it is under the Forms of Bread and Wine, eaten and drank by Men, gives me juft caufe to think, that he alfo ftum- bles at the very Ground-work, and firft Principle of Chriftianity, and fticks to be- lieve that Chrift was God, becaufe he was in the Shape of Man, and crucified. St. Peter therefore, who was prefent at this Difpute of the Jews, being always ad- mirable in his Belief, was not at all fhock'd at the Difficulty of Chrift's Words, becaufe, firft, they were Words of eternal Life, Ver.e^. and confequently of Truth, verba njitce aternce Blessed Sacrament. 403 aterncB babes, ver. 69. Thou haft the words of eternal life: And, fecondly, they were Words proceeding from the Son of God j Nos credidimus, ^ cognovimus, quia tu es Ver. -,o. Chriftus Filius Dei, ver. 70^ And we be- lieve, and have known, that thou art Chrifi the Son of God. And thus for his firm Adhe- fion unto Chrift in his Belief of this Sacra- ment, he produced that double Argument of Chrift's Veracity or Truth in /peaking, and Power in working; both divine, and both belonging to him, as he is the Son of God. And captivating thus all Underflandings, according to St. Paul, 2 Corinthians x. 6. to the Obedience of Chrift, and his holy Faith, the fecret Myfteries of God ought not, fays St. Aujlin very difcreetly, to create in us a Spirit of Contradi'ftion, to the im- pugning them, but rather of Admiration, rendring us attentive to their Importance £>. j.^^t. and Benefit : Secretian Dei intentos debet *"''^^- ^7- r J r i" Joan. jacere, non adverjos. And the Importance of this Holy Sacra- ment of the Body and Blood of Chrift, un- der the accidental Species of Bread and Wine, inftituted by Chrift for the fpiritual Nouriftiment of the Soul, is no lefs than an everlajii?ig Life unto the worthy Receiver of it. And this (liall be the Subjed: of the two Parts of my following Difcourfe ; the firft whereof 404 SERMON XXVI. Of the whereof fliall be, of the Benefit we receive by it; the fecond, of the Preparation which is neceflary for it. Bat that Grace may give an Efficacy to my Words, let us defire the Mother of the Fountain of Grace to obtain it for us, invoking her with the Words of the Archangel, Ave Maria, ^c. Caro mea vere eft cibus, &c^ THIS then is the divine Myilery of the moft Holy Sacrament, whofe feftival Cele- bration doth greatly folemnize the prefent Day, pioufly dedicated by the Church, in the Inftitution of this Feaft, as a general Thankfgiving, and the Expreffion of grate- ful Minds to our common Lord and Redee- mer, for fuch an unfpeakable and fo divine a Benefit, by which is reprefented, in a con- tinual Memorial, the Victory and Triumph of his Paffion and Death. I Part Christ our Redeemer having deliver'd, in the Verfe immediately foregoing my Text, this as important, as joyful a Propofi- tion, ^i mandiicat meain carnem^ & bibit Ver. 55. meum fanguinem^ habet vifam ceternam^ ver. x^^. He that eateth "niy fiefi^ and drinketh my blood hath life everlafting\ proves it with this true and following Reafon, Caro enim mea vere^ &c. For fny fejh is truly meaty 5cc. The proper effect of Meat and Drink is to Blessed Sacrament. 405 to preferve Life 3 and confequently it may truly be faid to give Life to the Eaters and Drinkers of it : Since therefore the Flefh and Blood of Chrift are truly Meat and Drink, this divine Banquet w^ill give Life to thofe that worthily eat and drink at it, and a Life that is evcrlafting, forafmuch as this Body and this Blood are everlafting: Wherefore he immediately fubjoins, ^i fj2anducat meam carnem, et bibit meum fan- guinem^ in me fnanet, & ego in eo^ ver. 57. y^^^ He that eateth my flefi^ and drinketh my bloody abideth in me, and I in him. And is it poffible that he, who abides in Chriji^ fhould not abide for ever ? Since he abides in him, who abides for ever in the eternal Father. Hence plainly appears, that the Food he gives us to eat in this Holy Sacra- ment, cannot be any temporal Food of Bread and Wine, lince this is perifhable, and cannot therefore produce in its Effect, what it has not in it felf, viz. An everlaft- ino; Exiftence, and a Duration of Life with- out End. And indeed, that Chrifi fhould feed us with a Food that caufes in us Effedis far ex- celling thofe of other Meats, an endlefs Life, a Life eternal, feems but agreeable to Reafon : for provident Nature hath coupled together thefe two things, Generation, and Subm.iniftration 4o6 SERMON XXVI. Of the Subminiftration of Aliments, as Clement cf ciaf!. A- Alexandria well obferved. ^icquid gene- p' Joy. ravit, ei quod gcneratur, protinus alimen- c- 6. turn prczhere conJe7itaneu7n ejl 'y "Tis but rea- fon, fays he, that what fo ever ingenders, /' otdd give an immediate Sufienance to that mkich is ingendred. Our eternal Father hath ingendred us by a new Regeneration, Joht I. ^on ex JhngiiinibuSy neque ex voluntate car- ^* '3- nis^ neque ex voluntate viri, fed ex Deo nati fumus^ John i. ver. 13. Not of bloody nor of the will offcfi, nor of the will of man, but we are born of God. Our Generation there- fore and Birth is celeftial and divine; wherefore he gives unto us his dearly begot- ten Son, an Aliment proportionable to the Being he gave us, a Meat like unto it, Ce- leftial and Divine ; becaufe fuch as the Ge- neration is, fuch ought alfo to be the Ali- ment and Meat. Will it therefore be enough to give us the terreftrial Manna ? Will the Milk and Honey of the Land of Promife be fufficient for our new Being? Will the Q^.ails given to the y^wj fuffice us? Af- furedly no, they will not ; for they are all but the Meat of Servants, and we, we are the Sons of God, Ex Deo nati fumus : And unto the Sons of God is given another Man- na far more admirable, another fort of Milk and Honey far more fweet and deli- cious. Blessed Sacrament. 407 cious, and a Flefli more precious by infinite degrees than Qnails 3 becaufe it is the Flefli of God, that really and truly feeds the Sons of God, Caro mea vere eji cibus. My Fledi, fays our bounteous Lord, is a Meat truly agreeable unto fuch a Generation ; fuch Sons are highly favour'd, who are fed with the Flefli and Blood of iheir own Father. Fa- rentes (as St. Chryfoftom very well obferves) ChryCoft, Jape aliis Jilios tradunt alendos ; ego autem ^T' ^} * ( inquit Dominus ) non ita, fed, carnibus ?neis ^ntioth. aloy me ipfum vcbts appono : Parents fend their Children'^abroad to be nurfed and fed by the Milk of others ; but I, fays the Lord, deal not fo with mine : for I feed them with my own Flefh j Carnibus meis alo^ the Meat I fet before them is no other than my own felf, Me ipjmn vobis appono. Behold, this is the Dinner, which he faith he has prepared for his Children j Ecce prandium meum paravi. Matth. xxii. 4. And who ,^ , can come unto this celelrial Banquet, where 22. -y. 4, our Lord is both Paftor- and Failure, but will prefently cry out with the Prophet, Tfalm xxii. i. Domimis regit me^ ^ nihil , mihi deeritj in loco pafcua; ibi me collocavit ^ I'.'i. Our Lord ( as St. Jerom turns it ) is mv Pa- flor^ aiid nothing i^)ill be wanting unto me ; in a place of Paftiire he hath placed me ; where he will refrefli and i^^A my Soul Vol. IL O g g wiih 4oB SERMON XXVI. Of tk with a Bread defcending from Heaven, hav- ing in it all Sweetnefs and Delight, with an admirable and divine Aliment, a Meat on which we live to feed, and feed to live eternally. What Almighty God created to be a neceflary Aliment, Man has turn'd into de- licious Superfluities. Life, 'tis true, cannot be preferved without Nourifliment, and this ought to be the only end of taking it ; but now a-days it is fought after rather to regale and pamper, than to preferve Life. What hath not Gluttony invented to fatisfy its Longings ? What Fifli in the Water, Bird in the Air, Beaft in the Field is not become a Prey unto Man's ravenous Appe- tite ? What time is fpent in Preparations ? How much of Life in Banquets .? The Order of things is changed, and Reafon poftponed to Appetite. We fhould not eat but to nou- rifh Life, and it feems that we endeavour to live for no other reafon than to eat. We place our Happinefs in Dainties, our Plea- lure in Feaftings, and our Heart on Difhes ; being content with nothing but what is coflly, toothfom, and delicious. God there- fore, to gain the Hearts of Men, endea- vours to condefcend to their Liclination, and gives them in the Sovereign Sacrament of the Altar, a Difli, an Entertainment of the Blessed Sacrament. 409 the greatert: Regale, the Bread of Angels, and the Wine of Heaven j that fo the Lo- vers of Delicacies might pleafe their Talle ; his Defign being both that they might live to eat this divine Meat, Ipfe vivet propter me, He fiall live by ??ie, ver. ^y, and that ^'^'•- 57- they might eat fo as never to die ; ^i man- ducat hunc partem^ vivet in ceternum, ver. 58. He that eateth this Bread fiall live for ever. To which purpofe St. Ambrofe fays in his fifth Book De Sacram. cap. 4. Non ^^f"^'-- ^'>■^■ ijle panis eji, qui vadit in corpus, fed ille cl-am.cap. panis vitce ceternce, qui animce fubftantiat?! 4- Julcit 'y Other Meats (fays the S^Lint) Jufiain Liife for fome time, and often by their Excefs put a Period to it ; but this cuts off all Peri^ ods, making it Everlajling. He then, who is defirous to live for an Eternity, let him eat at the Table of this eternizing Meat, if he be prepared for it in fuch a manner as he ought, ^li manducat, &c. vivet in ceternum. Caro ?}iea vere eft cibus &c. Did you never obferve the Diver fity of Holy Writ, in recounting the Life and Death of thofe firft Fathers, who lived in the Law of Nature ? It numbers the Years of each one, and then adds, that the Per- fon died, et mortuus eft. Adatn lived nine hundred and thirty Years, and died. Seth lived nine hundred and twelve Years, and G g g 2 died. 4IO SERMON XXVI. Of the' died. Eiios lived nine hundred and five, and died. And when the Life of Sem is re- lated, it does not fay that he died, no mor-^ tuus eft is added to his Life. That it fhould not relate the Death of Eizoch and Elias, I underfland very well, becaufe it tells us, that God tranflated them to a more happy Abode 3 but no fuch thing is faid of Sem : Why then does not the Holy Scripture make mention of his Death, as well as of that of his Progenitors ? It was, becaufe he did not die, according to St. Paul in his Jj He!> Epi^^e to the Hebrews^ vii. 3. Neque 7. initium dierum^ neque jinem njitce habens \ Having neither begin?iing of days, nor end of life. All was in him a Shadow of Im- mortality, iince it was without Beginning and Ending. St. ferom^ in his cxxvi. Epi- flle, teaches, that this 6"^^ was M"(?/c/;/z^- dech: If it be fo, I underftand the My- ftery. Melchizedech offer'd a Sacrifice of Bread and Wine, which was the livelieft Refemblance of this Sacrament.. Melchize- Cen. u '^^^^'^ ^^^ Salem proferens panetn & liinum 18. (erat Sacerdos Dei Altifjimi) bene dixit ei -^ Melchizedech King of Salem brought forth Bread and Wine (for he was the Priejl of the mojl High God) and he blefjed him ; i. e. Abraham, Let not then Holy Writ men- tion his Death, becaufe this Bread and Wine BlessedSacrament. 411 Wine doth eternize Life : Let his Progeni- tors die ; but let Melchizedech live : for the Type of this Bread of Heaven, and Wine of Glory, renders him Immortal. See here, dear Catholick, wh^t God has done for thee, hovf enticing he is, and how he endeavours to vf'm thy Inclination. Dravvr near then, come; for in this cele- ftial Table is put both Life and Nourifh- ment ; v^^e have here an enlivening Flefli for our Meat, and the only begotten Word for the fuftaining our eternal Life. Well then does St. Aujlin exclaim, 0 Sac r amen- tum pietafis! O viHCulum charitatis! qui juens to contend with Chriji for it. How excel- lently well St. Ambrofe exprefTeeh it in his twelfth Sermon upon Ffalm cxvilL Venit^ ^ jrj. /^.y^. intravit in eum S at anas ^ (^ ccepit die ere, ^ '"■'■■ 'z- ?wn efi tuus, 'Jefu, fed meus j denique quce '^[ ^ '^ ^' fnea funt cogitat, qua mea Junt in t 51 ore fuoluit : a te partem accepity a me pecimiam. Satan came and entred into him^ and h-'gan to fay^ He is not thine , O 'Jejus, but mine -, finally , his whole Thoughts are taken up in my Concerns, his Heart thinks on not Ling elfe ; thou gavejl him the Bread of Heaven, but I have given him Money. Which is as much 0S to fay, you, OLord, are Mafter of h5ai who receives you in the Sacrament, but he muft then receive you with fuch a Difpoli- tion as he ought : For he that ftill remains ^ Slave to his own Affe^ his twelfth Book of the Praifes of the Blef- 'Law. n. fed Virgin has it ) ^od eft in Ecckfa mili- ^i^J^ ^^ tante per prcefentiam corporalem in Sacra- ^• mento Altar is; Which is in the militant Churchy through the corporal Pre fence of Chrijl in the Sacrament of the Altar. To reap then the Benefit of this Myftery, it is neceifary that we overcome ; viz. that we overcome ourfelves, that we fubdue our Appetites to Reafon, and our Rcafon to God: 42J SERMON XXVI. Of the • God : Vincenti daho edere de ligno i^ttce. If you will come worthily to eat of this Tree of Life, fo as to live everlaftingly, down with Ambition, humble your Pride, away with Self-efleem, mortify the Defires of V..in Glory, banifli Anger and Impatience from your Heart : Let not there reign within your Breaft any Faintnefs of Spirit, any Tepidity in Devotion : In a Word, vanquirti your whole felf ^ be no more your own, but Chrift's; abide in him, fince by the Communion of this great Sacrament, thou art one with him. But that this may be done, 'tis necefTary, that whatever you are in your felf, fhould die in you, and that only live in you which is God j and this is to fnch a degree, as that you may be AdGalat. able to fay with truth, Vivo ego, jam non 2. 20. (gQ . «u/ 430 SERMON XXVII. Objedls of no lefs Horror than Compaffioi'i, Tvhofe exterior Mien and Afpetft was fo hideous and deform'd, whofe Difeafes fo contagious, that by the very Law they were banifh'd from Camp andC/V)', and fequeilred from the common Society of Men: YeC Chrijlj ever rich in bis Mercy, fuperabound- ing in his Goodnefs, and who fo often made P) ofeffion he came into the World to heal the Sick and Infirm, not the Strong and Sound ; nothing at all deterr'd with fa loathfom and frightful a Spedacle, with a lovini^Countenace advanceth towards them; and though they, as being confcious of their fad Condition, out of a profound Re-*^ verence and Refped:, ftood at a diftance^ Uh J J. Stetertint a longe : yet their ardent and re- iterated Prayer, Jefu, mafier, have mercy on us, reach'd without delay the Throne of Grace j their Petition was gracioufly ad- mitted, a certain and fpeedy Cure was pro- mifed with this only conditional Referve, that they fnould return back and fhew themfelves unto the Priefts : With which Order whilft they willingly comply, his Goodnefs and Charity, in the very way, prevents their hafty Steps and Defires ; for as they went, fays the holy Text, they found ibemjehes cleanfed and cured: TLt facium eft dum irent, mundati funt^ Luke xvii. 14. ^ Tha.X On Spiritual LEPRosr; 431 That which literally and Uu\y Cbrijt perform'd in curing a corporal Leprofy, was only a Type and Figiwe of what daily happeneth in the cure of a LepFo/y of ano- ther nature^ by fo much the greater and more dangerous, by how much the part it affeds, is more noble and fpiritual. Who doth not conceive how that noxious and peftilent Dillemper pafled from the Jew to • the Ckrifiian? How many to be found of all Ranks and Conditions, not ten, but thou- fands, whofe Souls are rendred more diflor- ted, ugly and deformed by the foul Leprofy of Sin, than ever Lf/'^r was in the horrid Shape and Figure of his Body ? God grant I may have no reafon to addrefs my felf to feveral prefent here in thofe Words the Prophet Jeremy ufed to the Daughters of Jerufalem ; Egrejus eft a JiUa Sio?i omnis J^rnn. decor ejus : From the Daughter of Sion all Yv 6 her beauty is departed. From the Children of the Church, from the Temples of the Holy Ghoft, from the Spoufes of Chrijl is fled that Beauty and Splendor, fo much admired and cherifliod by Angels. Dicite, The. 4. Jilii Sion inclyti & amiBi auro puro -, tell s^me, you illuftriousSonsof *S/c>7, you Candi- dates of Immortality, you who one day without Spot or Blemifli hope to mount ia Triumph into the heavenly Jerufalem, how Vol. IL K k k comes ■U. 2, 432 SERMON XXVIt. comes that Nuptial Garment^ that fpotlefs ^tole of Innocency received from the Font of Baptifm, fo grofly to be fulHed, and fa Jer.nre. impioufly to be defiled ? ^lomodo ohfcura- 4- ti{7n eft aunnn^ mutaius eji color optimiis ? Hovv comes that/>wrf GoA/ of Charity, that fweet and befl: colour of Virtue to be fo ftrangely changed ? The time was when, with the Spoil fe in the Canticles, you were ivhiter than the driven S?20w, more ruddy Tbrc. 4. than the Ruh)\ more poliflied than the Saphir ; the time was when you had not a Word which was not innocent, a Thoueht that was not chafte, an Adion that was not Angelical. But thefe Ornaments are gone, thefe Flowers blafted and decay'd. De?ii- Thre. 4. grata ejl fupcr carbones fades eorum. And on the contrary, your Face is become blacker than a Coal^ and your felves more abominable than the things you have loved. Ofe.i.C). Ahalienatl funt in confufioiiem^ ^ faBi funt abominabiles^ ficut ea qua dilexerunf. There needs no Apology for fuch an unexpecfled Change. It is this general and epidemical Difeafe of Sin and Wkkednefs, which as a Leprofy hath over-run the great Body of Chriflia?iity, deftroy'd the Luitre, and defa- ced the beautiful Features of our Soul, v/ith the Vice and Scurf of a corrupted Life. Give O;/ Sp I RITUAL Leprosy. 433 Give me leave then to vent my jull Anger and Pailion to-day againft an Efijil though invilible, yet commonly flital, by lliewing you in my firji Parr, what a ilrange Change a Spiritual Lcprofy worketh la a Soul^ how infedious it is in itfelf, and how contagious to others; In my Second^ left this Evil fliould reach the Heart and Vitals, my Intent fliall be to propofe fo cfHcacious a Remedy^ that as the ten Lepers did, fo I hope every one prefent, as they depart from this facred Place, may, b,y the Virtue and Mercy of Chrijl^ find themfelves throughly cieanfed and cured. But how fliall \^\^piire Heart be created ? Who fliall renew this right Spirit within us? It is you, O holy Creator ^ whofe Afliftance and flelp the Church fo often implores, Veni Creator Spiritus ; Come then O Holy- Spirit, lava quod ejl for didum^ walli what Is foul ; riga quod eft aridu?n, water what is dry ; Jd?ia quod eft Jducium^ heal what is wounded. Tlijefe Favours we no way better can obtain, than by the Intercefiion of the ever pure and immaculate Virgin^ by faying, Ave Maria. The FIRST PART. IT is a common Axiom in Philofophy, that nothing appears in clearer Colours, K k k 2 than 434 SERMON XXVII. than when it is fet off by its contrary, and that the Light never receives greater Luftre than by the oppofite Shade : Contrariajuxta fe pofita 7nagis elucefcunt. To the end then we may have a true and right Profpecftive of the horrid Form of a Soul, disfigured by Sin, I will place the ilime before you in a more pleafant Profpofl of its native Worth and Dignity. Man, according to his own Nature, is of a noble Race, ftamped at his Creation, according to the Likenefs of hisMalcerj and though moulded of Clay and Earth, yet by the divine Breath re- ceived an Immortal Subjiajice^ a Spiritual Bei?Jgj a life-giving Soul ; which being the beft part, and not much inferior to the Angels, raifed him above the groffer Region of Senfe and Matter, and inverted him with the Sovereignty of this lower World. Grace yet ftill improved his Fortune : For his Nature, by a llrange Union of Love, being efpoufed to the 'Divinity, he afcends to a higher Rank : He is adopted the Son of God, defign'd Heir of the Kingdom of Heaven ; and by confequencc, being of fo noble a Condition and Race, ought never to degenerate from the Worth of his Extrac- tion. Acknowledge then, O Chrijiian Soul^ your Dignity, confider who is your Head, pf vv'hat Myjlical Body you are a Member : ' Call On Spiritual Leprosy. 435 Call to mind, that from all Eternity you were prcdcftiiiated to be a hol)\ piire^ and an clcBed People, a royal Prieflbood without ■Spot or Elemlili ; to whom Chrijl, that he might diftinguifh you from all other bafer and viler Sed:s, hath given a new Being in xki^Font QiBaptifm, hath waflied you wich his facred Blood, infpired into you not a Breath of Life, as in your Creation, but his ever holy and 'vhifyijig Spirit. O that it were in my power to defcribe unto you, as it were in paffing, the Beauty of an inno- cent and jufl Soul, embellifhed with the Ornaments of fanciifying Grace. All things in Heaven and Earth fall fliort thereof; the facred Scripture feems to labour in fine' rig out rich Comparifons, noble Titles whereby to give a right Idea of fo amiable an Objedt ; fuch a Soul is called in one place, the temple of the livi?jg God, in another, the S>anBiiary of the Holy Ghoji, in a third place, the Seat ofWifdom, elfe where the throne of the facred Trinity, Now again ihe is compared to a Spoufe, fet forth on the day of her Nuptials, with all the State and Pomp imaginable ; then to a ^een adorn'd with the royal Robes of Gold, with a Scepter of Immortality in her Hand, and a Crown of Glory on her Head; till at length by Participation of the divi?ie Attri^ butss^ 436 S E R M O N XXVII. hufeSj file is even ftiled a little God. Ego Tfiilm.%1. dixi^ dij eftis vos & Jilii excelfi onmcs. But her chief Glory is from within, according to. that, Omnis decor filiie 7'egis ah intus ; invi- fible, it is true, to the Eyes of Mortals, but yet nothing is fo taking and charming to thofe of immortal and pure Spirits. The JJnderfio/nding^ like a Sun, is always fhining with the bright Rays offupernatural Truths, the Memory looking back with Gratitude upon paft Favours and Benefits, the Will^ as a Phcenix, confuming in chaile and holy Defires. As in Hcavefi^ fo nothing here finds admittance, but what is pure and clean. Irregular Motions and Appetites are either quiet or filent j or if they tend to Mutinies or Rebellion, they are prefently check'd, and forced to remain in a due Subordination to Reafon^ and to follow the train of princely Virtues. In a Word, no- thins; comes fo home to a true and full Defcription of her, as what Ezekiel gxwts us, under the Pcrfon of the King of Tyrus^ c. xxviii. Tu fignaculiwi fimihtiidinis ^ ple?jiis fapientia & decore, in ddiciis Paradifijuijii^ omnis lapis pretiofus opcrimcntiim tuum. You, my dear Chriflian Brother, though never fo flighted by Men, though never fo poor, and of a low Extraction, as long as your Soul bears the CharaBer of God's holy Grace, Oh Spiritual LEPROsr. 4^7 drace, you are a lively Copy of that great and uncreated Original^ you are perfedl in Bemitv, and abfolute in Wijdom ; you walk in the Ways and Delights of Paradife : Every Virtue as a precious Stone is your Or- nament; and therefore no wonder, that the Confijlory of the Sacred Trinity hath made a folemn Promife, ad eimi venief7ius, 0? joau. 25, manfi07iem apud eiim facinnus. We will come to fuch a Heart, to dwell there by Grace^ command by our Law^ and reign by our Glory. Happy, and thrice happy State, if it were but conftant and perma- nent. But behold a fudden Change, a furprl- fmg Metamorphoiis, when this charming Beauty, and Splendor of the Soul, begins to degenerate into a Spiritual Lepro/y : It is na Romantick Fable, but a Catholick and an eternal Truth, that of all Evi/s^ Sin is the greatefl: ; though I know nothing that is more eafily committed, and nothing lefs taken into Confideration : And herein con- fifls our Weaknefs and Mifery, that we can never be brought to conceive a fufficient Horror of it. We grow weary and impati- ent v/ith fo many Repetitions, and fo much inculcating from the Pulpit^ and in Schools^ that Sin is the only Evil to be avoided and feared > and whilft this daily LcfTon is rung in 43^ SERMON XXVII. in our Ears, we are apt in the mean timd to flatter our felves, that the Monjler is not fo foul as he is painted. From Words then, let us proceed to Proofs. What more beautiful than the Soul oi a jufl Man, of which I have fpoken ? God invitech every one to contemplate the har- monious Symmetry and Proportion of it: taHt. 4. E^cce pulchra, es arnica mea, & macula non eft in te, ecce tu piilcra es. And yet what more deform'd, what m.ore disfigured than the fame, when once it is infedled with the mal?g?7ant Leprojy of Vice and Wickednefs ? A dark Night ol Ignoraiice overfliadows the Vnderftanding^ the a(flive Powers become languifliing, and unprofitable ; the Will is debauched, and makes her felf an Idolatrefs to every Creature. That once fo beautiful Fabrick becomes a perfed: refemblance of the firji confufed Chaos of the World, for as much as beino; void of the li2;ht of Virtue, there remains a meer Abyfs of Dif- order : All its Didamens and Adions relifh of nothing but Earth, Senfe, Carnality and Pleafure 3 the irregular Pajions of the Appetite are without Command, Words without Bridle or Reftraint, Life without Rule or Reafon. What a Horror and Confu- fion mufl it be to a Chriftian to confider ttiat he, who not long before was the temple On Spiritual Leprosy. 439 Te?nple of Sandilty, the Darling of divine Providence, is now become the Slave Q^th^ Devil, a Vejel of Inflimy, a Retreat for impure Spirits, an Objed: of God's Hatred and Deteftation. The Effects which follow this Change can never be thought on with- out a flood of Tears. The Capital oi Grace that v/as lent us, in confideration of which God juftly expected from us a reafonable Intereit of Good- works ; the Peace of Con- fcience, both the moral and fpiritual Life, which confifted in the PolTeliion of Virtue and Sandity, are deftroy'd ; nay, the very natural Effence of Man, which is chiefly placed in the Character of Reafon, is in ibme meafure defaced, and nothing to be difcerncd, which in all refpects is not impi- ouily prophaned. Thofe illullrious Titles of the adopted So?is of God, and Heirs of Pa^ radife, thofe noble Pretenlions to the King- dom oi Heaven are utterly abolifli'd and can- cell'd. The Heavens fee this Change, and not without Horror-, the Saints and tbev are aflonifhed, the Afigels and they weep, Angeli pads amore flebant ,-^\\A\k. the deceived -^A^- ^- 33- Sinner ridct & moriti/r, laughs and dies. O unadvifed, foolifh, and miftaken JVorld, how unjufl are thy Proceedings ! After fo many Aifeverations concerning theUgli- nefs and Malice of Sin drawn from the irrc- VoL.II, L 11 frairable 4^0 SERMON XXVn. fragable Teftimony of holy IVrit, I do not know how it comes to pafs, that whatfoevef is fpoken, in this kind, feems to be caft to the Wind j and becaufe we find but few who refrain themfelves from offending God grievouily, we are apt to imagine, that be who with Zeal and Vigour pleads againft the Vices of the Age^ and endeavours to lay open their Deformity, is either impofed up- on himfelf, or would impofe upon others. But my Comfort is, that I fpeak to thofc who are moved by Reafon and Truth, not by Railery and Conceits ; he who on the contrary imagines this Subjed: to be only 2 common T'opick of the Preacher, an EJjay of Wit and Difcourfe, is fitter for the Mofques of Arabia J or the Temples of the Gen-* tiles J and for thofe that firmly beHeve Sin to be a greater Evil than I can explain, or you underfiand, and yet ( not (o much out of Frailty of Nature, or Vehemency of Tempta^ tion, but out of a barbarous Levity, a flranger kind of Genius^ meerly for Oftentation fake, for a Nothing) do not only commit, but per- fevere in the fame, what Conception to frame of them, I know not. You who all day /^-^^ upon Iniqtii')\ and drink it in as Water, to you I fpeak, who not flaying till you be templed by the Devil, do by an anticipated and improved Af<7//r^ prevent his Suggeflions make On Spiritual Leprosy. 44T make DetraBions pafs for Pafiimes^ Revejige for Generofity^ and all forts of Impiety for Galla7itn\ anfvver me to the Queftion pro- * pofed long fmce by St. Chry/b/lom in his xviii. Horn, ^omodo te hiimana anima pradifum cjfe intelligam ? How J J: a II I know that you are endow' d with a rational Soul? The Na- ture of every thing is to be gather'd from li^ Method 2inA Majiner o{ 2i6i\n^^ not from its exterior Form or Figure. What Life is that you lead from Morning till Night? You eat, drink, walk and follow whatfo- ever your fenfual Appetite leads you to. And doth not your Horfe or your Dog do as much as this amounts to ? Ho?no cum in honore efj'et non ijitellexit^ comparatus e/i jumentis injipienti/ms, & fimilis faSfus e/i illis : Man being in Ixinour did jiot under- fiand him/elf', he is compared to fenflefs brutes^ and become like unto them. What time do you allot to the lifting up your Mind to God ? When do you think of what is pafl: in order to repent, of what is prefent to amend, or to to difpofe more cautioully of the future ? You grant, that every grievous Offence robs you of Grace, and of an eternal weight of Glory fubfequent to it ; that it threatens you with a tempo^ ral Punilhment in this Life, and an ever- lalling one in the next : And yet what L 1 1 2 Difference Pfalm 4S. 442 SERMON XXVII. difference do you make betwixt a Crime of fo fatal Coiifeqnence, and an Aftion that is altogether indifferent ? Do you not fport your felves alike with both, and remain as iinconcern'd after the one as the other ? Dear Chriftian Brother, if your Condition where fuch, that after every Sin you com- mitted, you were to lofe an Arm, a Leg or an Eye, you would think of it twice before you would engage your felf in fo rafli an Attempt J and yet Faith teaches us, that by fuch an Offence you lofe incomparably more, to wit, God and your own Soul^ and in the mean time you are nothing moved thereat. Was there ever Madnefs like to this, to believe as we do, and ad: and live fo contrary to what we believe ? The true Reafon of this irrational Proceeding is, that the one is a fenlible Lofs, and by con- fequence we prefently feel the Effect of it j the other relates to things wholly fpiritual^ which commonly in this Life we httle value or comprehend. Confonant to which are the Words of St. Faul^ i Corinth, ii. 14. Ani- malis autem homo non percipit ea, qu^e funt fpiritus Dei : A Man that is plunged in Delights, that is drown'd in his Pleafures that is charmed with the dazHng and falfe Liiftre of prefent Objeds, doth not eafily comprehend thofe things, which belong to the On Spiritual Leprosy. 443 the Spirit of God. Bat when the Eyes of our Body are clofed, and thofe of our Soul are open'd, we fliall then underiland, that the divine Oracles deiiver'd by him, who is Truth it felf, concerning «S/;z, ufed no Hyperbole or Exaggeration ; no fooner fliall we be fubtra(5led from the Jurifdicflion of Time, and entred into the Region of Ktei-- nity^ but the firfl thing we iliall fl:and amazed at will be this j how it was polTible that we fhould follow and adore, as fo many Deities^ thofe hideous Idols and Men- Jiers of Sin and Wickednefs. In a Moment will occur unto our Memory thofe Words fuggefted by Enfebius Gallic anus : Ubi eft is concupij cent ice ? iibi ejlis illecebrce ? ergone ad horam moment aneas C^fiigitivas injecijiis dele5iationes^ iit aternas pofiea infer ret is an- guftias ? Where are you now^ 0 wicked De- fires ? Whither are you go?ie you fond Delights and vain Allurements? Have you fed my de- luded Appetite for an Hour with fading and imaginary PleaJ'ures^ that afterwards you might afiiSi me with an Eternity of Tor- ments? ThisConiideration it was, that made fo deep an Impreffion on the Hearts of the Saints, and caufed that Wiih in St. Anfelm^ who often profefled he would rather de- fcend into the Flames of Hell in the State pf Innocency^ than purchafe the greateft and moft 444 SERMON XXVII. moft lafting Pleafures at the dear Rate of committing a mortal Sin. This it was, that made Blanch^ Queen of France, fo often h vita reiterate her Prayer, that her Son Lewis C T J ^ might rather fall dead at her Feet, than ever be fo unhappy as to offend God grie- voully : Which pious Expreffion of hers wrought {o powerfully upon the Soul of this young Prince, that he ever after was more renown'd for the Splendor of his Virtues, than for that of the Throne he fate on. This Motto it was, which has lain fo deeply en- graven'd in the Minds of all thofe who ever made profelfion of Sandity : Tanquam Eccle/.ii. a facie colubri fuge peccatum -, Fly from Sin as from the face of a ferpent. They underftood right this important Truth, that the Malice of Sin is not only infed:ious in it felf, but likewife contagious to others. This Spiritual Leprofy is not con* tent only to feed upon the Veins it pofTefTeth, but feeks a larger Sphere wherein to fpread its Venom. If the Difeafe it felf be dan- gerous, the Approach unto it is no lefs. In the fifth of Numbers^ we read how Mofes received exprefs Orders from God, that every Leper was to be caft out of the Camp, left they fliould infed: others. Precipe fliis Jjraely &c. There was nothing more flricftly obferved than this in the Old L^tWy becaufc by On Spiritual Leprosy. 445 by long Experience they found, that not only the Touch and the Company, but the very Sight thereof was ominous, difafterous, and catching ; and therefore as we read to-day in the Gofpel, Steterunt a longe, the ten Lepers Jlood at a dijlance. O that we ufed but half that Induftry and Labour in the Neiv Law, in preferving our Souls from the infedious Company of the Wicked, feeing that the Mind is more prone to fuck in Poifon than the Body. Parents and Mafters of Families, it is here that in a more particular manner I ad- drefs my felf unto you, and conjure you by whatfoever is facred and venerable amongft ChriHians, that you fpare no Pains or In- duftry in watching over thofe, whom God hath committed to your Charge, and that you employ your Authority efficacioufiy in keeping them from the Converfation of thofe, who by their bad Example and loofe Life, may work upon their tender Years ; feeing, as the Apoftle faith, you are one Day to render a fevere Account for their Souls. As the Devil has no Way more fure and infalli- ble to pervert Mens Underilanding, than to procure, that bad Principles and erroneous DiBamens be inftilled into them, whilil they are young and capable of receiving any Im- preffion , fo he hath no furer Way to em- poifon 446 SERMON XXVII. polfon the Will^ than to engage it betimes in the Snares of evil Company, and fo fet before it the bad Example of others, before it knows the Difference betwixt Good and Evil. Example is the Pole towards which, like the Needle in the Cofnpafs, their Hearts and Affediions turn themfelves continually ; it is the Rule to which they Jqiiare their Life and Aiiioas : They willingly tread in the Paths of thofe w^ho go before them, and t4ieir Nature being fociable and flexible, they willingly affeift to fay and do with the Company ; the Stream and Crowd of many carries them away with Violence -, and the Example of others, paiiing with them for a LaWy holds an abfolute Sovereignty over their Hearts. Bat above all, the Example of great Men maketh the greatelt Impref- lion: They feem to be placed in theFzVw^z- ment oi Honour ^ like fo many Stars, to influ- ence the popular World, and produce there- in either good or bad Effed:s, according to their different Afped:s. Place what you will upon the ^//^r oi Honour, let it be Gold or Wood, a Man or a Beaft, Vice or Virtue, it will be both adored and imitated. Of how 2;reat Confequencc then mull it be to remove the tender Years of Innocency from that Company, from that Example which infedts more than a LeproJVy and poifoneth On Spiritual Leprosy. 447 po'ifoneth more than the moft venomous Serpent. That which chiefly preJerves the Flower of Youth in the height of Grace and interior Beauty, is a certain pious Fear, a virtuous Badifuhiefs, which, as great Ter- tullian affirms, fiandeth Hke a Life-guard or faithful Centinel, to keep off whatfoever carries the leaft refemblance oi Evil : Omne maliitn natura timorc ^ pudoreperfudit ; And yet thefe lovely Flowers, how foon come they to be blafted by the contagious Breath of a diiTolute Libertine ? How many innocent and fpotlefs Youths have protefted with the Patriarclj yofeph, ^i07nodo pofflan hoc mahmt facer e? Plow is it Cn?. "o. poffible that I, who have been brought up in "• 9- the Fear of God, fo well inflrucTted by my Parents and Teachers, fliould ever commit this Evil? I will rather lofe the Sweetnefs of this Life, than the Puritv of mv Soul ; till at length, being unfortunately engaged and entangled in the Company of others, that natural BluJJj begins by little and little to vanilh, the Alarum of Confcience to be quiet and filent, theFear of God retires, and Sin appears no more fuch a Bugbear as be- fore, and fo at length he falleth into all Ir- regularities, and is ajhamcd ( as St. Augujlin relateth of him felf before his Converfion ) not to be altogetheryZvjwt'A'/i ; Fiidct non e[]'e im- Vol. Lf. Mm ip pu dent em 44^ SERMON XXVII. piickfttem. But I will touch no more upon a Subjcfl, which daily Experience teacheth us to be true, and which fo many lament, but know not how to put a flop to it, or what Remedy to apply. I return again to thofe, who find them- felves unhappily infeftcd with this Diflem- per, which is fo cxcellively horrid and de- forni'd. Miferere animce tut^ placens Dto^ ■faith theWifenian, Ecclcf. xxx. 2^. Ha-ve Ccmpajjion of your own Soul^ by endeavour- ing to pleafe God, to whom you are fo dear, in whofe Sight you are fo precious. What do we not do for the Prefervation of a Temporal, and as I m.ay call it, a dying Life F Gold and Pearl are reduced into Medicines to pre- fcrve and maintain it ; the remotefl Corners of the World are fearched into for Reme- pi'i/. aV (]^=s to repair it. We read, that L^W^ the ele- mTic'Jo. venth, Kingof i^r^?;;^^', allowed his Phyfician ^^- fix hundred Crovv^ns a Day during the time he could keep him alive. We are all flrange- \y bent upon the Cure of this miferable pe- rifliing Body ; but where is he to be found whofe Cares are ferioufly employ'd about the thoughts of a Life that is Eternal, and a- bout the Welfare of his Soul which is Im- //2z.f. I ;. mortal ? Jiiftus, fiith that holy Prophet, ^- *• per it J ^ noncfi qui recogitct cordc. Thejuft Man periflieth, and who taketh notice of it. If On Spiritual Leprosy. 449 If a Friend die, the hardeil Hearts melt into Tears ; and if our Souls die to divine Grace by Sin, who keeps the Funeral'^ Who either changeth his Countenance or his Garments ? Mifcrere animce tuctplaccn^ Deo. Ah my dear Chriftian Brother, be fo julf to your felf, as to take more care hereafter of that, which ought to be fo dear unto you. The Danger, though it be great, yet I hope it is not incurable. Oar Saviour, methinks, puts that charitable Qufftioii to us to-day, which he did to a poor Leper upon another Occafion ; Vis fanusjieri? My Friend, Imve -z^^, ^. you a mind to be cured "^ Who is fo carelefs of 5. "--• 6. his own Good, and fo much an Enemy to himfelf, as not to return the fame Anfwcr that the Leper did ; Volo : O Lord, J am willing, it is my only Defire and V/illi : "Jefu Pr exceptor J mifercre me I ; ye/u Majler, have mercy on me^ and vouchfafe to cure me. The Manner of which Cure fliali be the Subjed: of my Second Paj-t^ and tb.e Subjed of your Majefties Royal Patience and Attention. rte SECOND PART. ALTHOUGH Leprojy be a DiRem- per, which, as long as it only remains in the Superficies or exterior Parts, is judged curable , yet when it hath once funk in, M m m 2 and 450 SERMON XXVII. and eaten into the Body, it is look'd upon as altogether pafl Remedy, all human Suc- cour is ufelefs, and nothing left to the poor afflided Patient, but Sadnefs and Defpair. Much after the fame manner, the fpiritual laeprofy of Sin^ as long as by fingle and feldom perpetrated A(5ls, and thofe occa- fion'd meerly by human Frailty, want of timely Advertence and the Vehemence of Temptation, refides as it were in the Sur- face of the Soul, it gives us hopes of an eafy and perfe(ft Cure. But when once by ' flrong and inveterate Habits it hath eaten in like a Cancer^ and fpreading it felf through all the Powers, has kept it now for many Years in a miferable and languifliing Condi- tion j then the unhappy Patient, fetting before his Eyes the horrid and frightful Lajidskip of his former finful Life, pafleth from the height of Prefumption, to the other extream of Defpair, crying out with wicked Cain^ Gen. i. 7l/v iniquity is greater them I can hope for pardon ; he begins to clofe with the Opinion oi Aver roes the Phi- lofopher, that fworn Enemy of Chriflianity, Lex Chrijiiiinoriim^ Lex Impojjihiliiim ; that the Law of Chriltians is a Law of things which are impoflible. " Ay Sir, faith one, *' to what End do you propofe to me a •* Remedy^ whofe Wounds are mortal^ *' whofe On Spiritual Leprosy. 451 ^^ whofe Sins are numbcrlefs, and to whom *' all fort of Debauchery is become a fecond *' Nature. What Hopes is there that I ** Ihonld ever come to be conflar.t in God's '^ Service, who for a Moment cannot ab- *' ftain from thofe Crimes that provoke his " yuftice. It is in vain to go about to make *' me patient, who at every fliadow of an ** Injury am apt to break into the greatell " Excefs of Paffion. 'Tis in vain to per- " fuade me to a conflant Method of Hvino; *' well, who for (o long a time have been a '' Slave to my brutifli Inclinations and un- ** clean Defu'es. Rather give me leave, like *■ the wearied Elias^ to defpair of being able to go any further ; permit me then " to fpend my Days in a quiet and uninter- *' rupted Purfuit, under the Shades of my '' Pleafures and Paflimes. We poor Sinners " being loaded and faftned with the Chains " of a hundred bad Habits and vicious Cu- ^^ ftoms, can never hope to enter into the " Liberty of the. Sons of God." So it is, Jmpitis cum in profundum "cenerit-^ cofitemnit omnia : The impious man, when he is come „ into the bottom oj wtckedne/Sj contemneth all things ; as thofe did in Ezekicl xxxiii. Our iniquities are above us, ice pine away in the midjl of them J how then Jhall we live ? Thjs ft 452 SERMON XXVII. This is the lamentable and dire Effedt of the Leprofy of Sin, to wit, a defperate Refolution of entring into an Abyfs of the moft deteftable Enormities, thereby to ftifle the Remorfe and Trouble of Confcience, concluding with that wicked purpofe of the People of Ifrael, not long after their going into Captivity into Babylon : We are now grown defperate, and therefore we will here- after follow our own inventions, and every one of us fulfil the wickednefs of his heart. But hold a little, rafh and pufillanimous Sinners, whofe Hearts are thus mif-led with Diffidence and Defpair, as if you were left Luc. 24. without Remedy. %/V turhati eftis, & cogi tat i ones afcendunt in cor da veftra ? Why are you troubled, and fuffer fuch Thoughts as thefe to enter into your Mind ? If we were only to look upon our own corrupt Nature, inveterate Habits, and vicious In- clinations, I might perhaps be the firft to tempt you to Defpair. We are all loft if we rely only upon human Remedies. Ra- ther confider the Example of the ten Lepers belonging to this Day 5 to whom had they Recourfe? In whom did they place their Confidence ? Was it not in the Mercy and Luc.c.\-.Goodncfs 0I Chrifll Jefu Prceceptor, mife- rere noftri : ffus Mafler, have fnercy oji ■us. You readily acknowledge, that you lay under On Spiritual Leprosy. 453 under a Dillemper fo much the more def- pcrate^ by how much the Evil is more Jpi^ ritual: I will not flatter you; I believe what you fay ; but give me leave to anfwer you in thofe comfortable Words of St. Au- gitjim, Senn. xv. de Tempore. O homo, qui- cunque tllam peccatoriim multitudinem atten- diSj air & omnipoteniiam ^ bonitatem ccsle-- Jlis Medici non attendis ? 0 Man^ whofoever you are^ who only enter into the Conjideration of the tnultitude of your Sins, why do you not cofi/ider likewife the Omnipotejice and Bounty of the heavenly Phyfician? Take then firfh an exadt View of his Nature, then of his Power and his Promifes, and laftly of his Tendernefs in giving us a Remedy, and fee what reafon you have to defpair. As for his Nature, it is Good?iefs it felf, and his continual Work is either to prevent our Miferies by his Favours, or to take them away by his Mercy. Never was Self-love fo paffionate in the purfuit of its own Intereft, as he is in feeking of our eternal Good ; he is ever conquering us with In'^Love, alluring us- with his Benefits^ and accounts himfelf well dealt with, if we do but thankfully receive them. To punifli, is a Work eftran- ged from his Nature, nor doth he ever un- iheath the Sword of his Juftice until our crying Sins have forced him to do it. In all his 454 SERMON XXVII. Ills Works he Is admirable ; but thofc of his Mercy and Good nefs far exceed the reft- Mifer'icofdia ejus Jliper omnia opera ejus. He who to punifli never fweat one Drop, to pardon us flied many a Tear, fweat Blood in abundance, led a Life in continual La- bour, and died at length upon a Crofs in exceffive Pain and Anguilh. What more can I fay ; he is a Father, a Father of Mer- cies, and God of all Comfort: Pater Mife- ricordiarum^ & Deus totius Conjhlatiojiis. He .ir.iCor. is not ftlnted fo, as to have but one Bleffing ^' '* to beftow, as Ifaac was j but hath incom- parably more to dlfpenfe, than we have Wants to fupply. In a Word, he Is a Father whole unlimired Goodnefs ought not to be meafured by our mean and narrow hearted Condition. Nunquid oculi carnei tibi funt Johc. 10. (i'^ith holy "Job) aut ficut videt bomo, & tu videbis ? Lord, are thy eyes like the eyes of jiefo, or is your manner of feeing like that , of man? Man lofes his Patience even at the frfl Injury j his Eye no fooner perceives the Fault but his Heart Is bent upon Revenge. One Affront is fufEcient to inflame our Faf- fon. One fmall Oifcnce Is able to blot out the Memory of many former Good-turns, whilft a bad one fliall be engraved as it were in Steel, and remain upon perpetual Re- cord. If we be wronged by any one, and that Oft Spiritual Leprosy. "^ 455 that perchance byMiftake or Ignorance, we have not the patience to fee him in our Prefence j we change Colour upon hearing his very Name ; but to entertain him again with thofe Sentiments of Friendfhip and Charity, which we had before, is a LefTon that our corrupt Nature does not under- hand. Sed nimquid oculi cariiei tibi fimt, job. c, aut Jicut 'videt homo C? tu videbis? Is the '°- Heart of God fo narrow ? Is his Goodnefs fo bounded ? Or, is his Mercy and Patience of fo fhort an extent ? Not fo, faith the Prophet David., Patieip C^ mijen'cors, fiia- p/al. 102, vis & lo?iganimis & multce tnifericordice. He hath a high and noble Nature, a large com- panionate bleeding Heart, a long-enduring Patience, he is ever making the. f^rfl ad- vance to meet us, to apply fovereign Re- medies to our fellered Wounds and Sores, and not only to cleanfe us from the Ordure and Filth of a wicked Life, but by the vir- tue of his holy Grace to render us again worthy of his Prefence and Favour. Yet this is not all; we have the afTu- rancc of his Word and Proteftation in every Page of Holy Writ, that v/hofoever fhall depart from his wicked Ways, and turn unto him, he will receive him : At what EzeLc.^- day foever an impious man Jhall turn unto me from his impiety., his wickednefs fcall not Vol. II. N n n hurt ^ 456 SERMON XXVII. hurt himy faith our Lord by his Prophet c. 32. Ezekiel : And again by T/^/W;, Leave off to do perverfiy^ and then do you come^ and find C. 2. fault ivitb ?ne^ if you can. For if your fms ivere as red as fcarlet^ they Jloall be made as ivhite as fnow. All this Almighty God promlfethj and he cannot but be as good as his Word j for all his Attributes ftand as io many Sureties to fee it performed j his V/if- dom will not let him err ; his Gcodnefs can- TiOt deceive us.,- and his Omnipotence cannot Heh. c. I. fail in the Performance. Fi delis efl Deus in ^ ^3- iis que? repromift; he is faithful and fure in whatfoe.ver he promifeth. Seipfum nega- re non poteft ; he can as foon ceafe to be, as to deny himfelf. And yet for a further Evidence of his Fidelity, he is not content with a bare Promife, but he adds his Oath^ E ek c ^^'^^ ^S^y ^^^^^ Do7ninus^ nolo mortem pecca- 33. tor is ^ fed magis^ ut convert atur & vivat. He takes a folemn Oath upon his own Life and Being, that as he is a living God, he doth not defire the Death and Dsftrudion of a Sinner, but that he may be converted and live. Go then and deny, that your Cure is paft Remedy, and that the Chains of his Love and Charity arc not ^ble to draw you to him. To me, you will reply, is all this promifed, who am confcious of no Good, hut of Crimes without Number 3 who have made On Spiritual Leprosv. 457 made a fport of {o many Infpirations and Calls from Heaven, who being grown old in Wickednefs, am come now to the lafl Ad: of my Life? To you, lanfwer, all this is promifed, and that with a thoufand Blef- lings, with a Reward proportionable, nay even though you came at the lafc Hour, becaufe his Words are Words of Truth and Life : Lnpietas impii non nocebit ei in qua- EzeL c. ciinque die co?iverJus fuerit. 33.1/. i?- But that there m.ay not remain fo much as a Shadow of the lead Doubt or Diffidence, behold the flrange way this heavenly Phyji- cian takes to cure our Infirmity, Ad fanan- diim grandem cegrotum^ faith St. Augtijiin, de~ J'cendit Omnipotens Medicus^ humiliavit fe ad mortalem carnem taiiqiiam ad IcBum agrofa?j~ tis : Almighty God, the Great and Omni- potent Phyfician of our Souls, is fo paffio- nately charitable, that he undertakes the Cure himfelf ; he vifiieth in Perfon the Pa~ tient, affording him his Corporal Prefencc in our afTumed Nature ; he doth not only prefcribe the Medicine, but will (land like- wife to the Coft of the Cure, and that af- ter a ftrange manner, by taking upon him xour Infirmities^ our Miferies and Grief -^y Vere languor es nojlros tidit, & dolores noftros F./a. ,-. 53. ip/e portavit. "We read of Confiantine the "^^ '^• Great, to the end he mi";ht be cured from a Leprofy, with which for a long time he had been infected, by the advice of his Phy- ficians, commanded a Bath of the innocent N n n 2 Blood 45S S E R M ON XXVIL Blood of Children to be made, for which he was feverely checked; and he himfclf acknowledged the Remedy to be wicked and deftable. What Love then muft that be of Cbriji our Saviour, who to expel from us all vicious and malignant Humours, to free us from this Spiritual Leprofy, made for us a holy Bath of his Sacred Blood. £/- J /;z fitf-i^ ^ft Sa?2guis Medici, & jaBiim eft Me- Gra. c. dicamentum infirmi : The Blood of the Phyji- ^5- cia?i was poured forth, and became a fove^ reigji Re?}]edy to the Batient-, and all this for no other end than that our Cure misiht be more eafy, fpeedy, and noble. ^, Wherefore, faith St. 7o/!;;z, Filioli. ft I John c. . . ' , 11 I 3.. quts -pec caver It, advocatum habemus apiid Patrem, Jefu?n Chriftum^ My Children, if any one hath been fo weak as to have con- tra<5led never fo great Offences, let him not defpair : Befides a Father which he hath in Heaven, and a Father of all Mercies, he hath moreover an Intcrcefor, a Mediator, an Advocate, who will prefent and follow his Petition ; and this Advocate is a ysfiis, a Saviour, who having fpent his Life for you, will not be fparing of his Words in your be- half, and for what he pleads he will effedl it J for the Love and Refpeft his Father bears him is fuch he can deny him nothing : Ex~ ^^^f ^ auditus eft pro fua Revcrentia. For he who gave us his only beloved Son, with him gave us, and will grant us all things. Leave then, O Sinner, Defpair to the damned; he On Spiritual Leprosy. 459 he who happily intends to change his Life, his paft Offences, hath no greater Oppofiti- on to the Mercy of Chriji^ than a Cobweb to a blaft of wind. S^id eji peccatU7n, ( cry- eth out St. Chryfojlom ) ad Dei inifericordi' am ^ Aranea qucv ^ccnto jiante nufquam cojn- Uom. /« faret. I wiih every one would return Home ^f^^- 5- with this comfortable Thought, yet ilill with this neceffary Caution, that although the Riches of God's Goodnefs and Mercy (for fo St. P^/z/ftiles them dhitias bonitatis^ invefiigabiles divitias) can never be exhau- fted^ yet if we intend to find a proportio- Ephef.c.%. nable effeft, we mufl: apply this Price, ap- ply thefe Merits to our Souls by a faithful and diligent Co-operation. We muft not fool our felves with that irrational Perfuafi- on, that Chrift hath done all, and challeng- eth no further a Concurrence. His Merits, it is true, are fufficient to procure a full Pardon of our Sins, if we repent ; he gives us Grace abundantly to gain Heaven if wc co-operate with it ; he offers a Price for our Ranfom, if we will take the pains to lay it down for our Delivery : Omnem languen- tem & injirmum fhiat Ccsleftis Medicus, ( Aug. ) invitiwi non fanat. This heavenly Phyfician did not live in fuch Labour, and die in fuch Torments, to thruft any one in- to Heaven againft his Will ? Our Saviour was refolved to cure the Lepers to-day in the Gofpel, but with this Condition, Ite, qflendite vos facerdotibus : Go and fhew your 460 S E Pv M O N XXVII. your felves unto the Prieils. God's Provi- dence will have Man direcfted, commanded by Man, judged by Man, and abfolved by Man. But fome are like Naaman the Leper, they would have the Prophet fay the Word, apply his Hand and Cure ; but to fend him to the River yorda?t, what Force more in 4. Reg. c. tl^ig River than another ; Nunquid non mclio- ^' res flint jiuvii Damafci omnibus aquis Ifrael ut laver in eis & mimder : Are not the Ri- vers o/'Damafcus better than all the Waters 0/' Ifrael, that I may be wafied and clean fed in them^^ But hear the Anfwer of his Ser- vants ; Si rem grandem dixijfet tibi Prophe- ta^ certe facer e debueras : If he had com- manded you any great things you ought to have done it ; but feeing it is fo fmall^ why do you not perform it? My dear Chrillian Brother, if I had perfuaded you any hard matter, fome long Fad or Penance, you ought to have done it j but my only Exortation is, Oji'endite vos Sacerdotibus. Go cafl; your felf at the Feet of a PrieiL, at the Feet of a crucified Jefus, with Tears of a true Repen- tance, with a Refolution of living a more Pious and Chriftian Life, and I quellion not but that every one, as they return Home from this facred Place, by the Virtue and Merits of Chrid, will find themfelves, with the ten Lepers, clean fed and cured, Et faStum eft dum irent mundati funt. Which God of his infinite Goodnefs grant us. In Nomine Patris^ &c. '-Ml'k A A SERMON Preach' d before the KING and QUEEN, I N Their MAJESTIES Chapel at St.y^M£5's, on the Twentieth Sunday after PENTECOST^ OBober 25, 16S5. By tlxe Reverend FATHER JOHN P E R S A L L, Of the Society of JESUS, Profeffor of Divinity. Js Publipd by His Majesty's Command. Printed in the Year MDCCXLI^ SERMON XXVIII. Preach'd before their MAJESTIES, On the Twentieth Sunday after Pen t e cosTj OBober 25, 1685. JOHN iv. 48. Erat quidam regulus, cujus iilius hifir- mabatur. T^here was a certain nobleman^ wljofe fou was fick, H E holy Church, in this Day's Gofpel, invites us all to the Bed- fide of a rich, noble^ young, but dying Prince, who lies groaning at Death's-door, and, notwithftanding his Plenty of other things, is become a Beggar for a little Breath, which all the Power of tlie World Vol. II. O o o is 464 SERMON XXVIII. is not able to afford him. I wifh, that the Followers of Senfuality, who make Pleafure their God, live as if they were never to die, imagine Time to ftand, and laugh at Difcourfes of another World as Fables only for the Entertainment and Paftime of this : I wifh, I fay, they would turn their Thoughts hither a little while, and behold the difmal Theatre, whereon every one of them muft one Day infallibly ad the fame Part, which now this noble Youth repre- fents before them ; trembling betwixt two great Eternities, of Happinefs above, and Mifery below, and uncertain which of the two is to be their Lot. Now, tho' we go no further, certainly the Pangs of a dying Prince, and Death triumphing over Wealth, Nobility, and Youth, is an Emblem, clear enough, of the Vanity and Uncertainty of worldly Happinefs, and might well deferve to be the Subjed; of our prefent Coniidcra- tion. But becaufe I hear the great St. Ati^ Serf». 44. gtijlin ( lpeaki?7g of our Saviour s rejlor'mg Domini. ^^-'^ V/idoivs Sofi to Life) advife us, that it was our LORD'S Intention, that, by what he aded vifibly towards the Body, we fhould underftand his invifible Operations on the Soul, applying all his exterior and corporal Performances^ to an in interior and fpiritual Senfe ; Of a SOUL in SIN. 4^5 Senfe : Dominus nofter JESUS CHRISTUS ea^ qu(Z faciebat corporaliter : Jpiy-itualitcr 'vole bat inteUigi : It (hall therefore be my prelent Endeavour, FWft^ by the Sickners of this Youth, to lay before your Eyes the Sicknefs of a. Soul in Sin; and, Secondly^ from the Circumftances of his Cure, we'll gather the Means for the curing of our Souls. But becaufe I am too confcious of my own Weaknefs, to hope for any Fruit from my Words, unlefs the Holy Ghoft vouchfafe jto put them in my Mouth', and fpeak them again to the Hearts of my Hearers, I mufl have recourfe to the Blejjed Virgiiiy whofe powerful Interceilion is an Aquasdudl qr Channel (as the devout '&t.Ber?iard af- fures us) through which celeflial Gifts are convey 'd unto us. Wherefore let us hum- bly invoke the fame, fainting her with the Angel, Ave Maria, C^c, Erat qu'idam Regiilus^ 6cc. I T being then my Intent by the vilible Sicknefs of the Body to difcover the inviii- ble Sicknefs of the Soul, let us enter a Httle into the Chamber of this dying Prince, which probably you will find adorn'd with the richeft Tapeftry, beautified with choice Ciibinets, and fet out with other Moveables O O O 2 of 466 SERMON XXVIII. pf the higheft Price: The Curtains, Val- lence, and Canopy of the Bed, all propor- tionable to the Nobility and Greatnefs of their Mafter ; but approach a little towards that ftately Bed, draw open thofe royal Curtains, and fee what lies within : A gafp- ing Life, an half-living Death, a breathing Carcafe ! His finking Eyes already feek their Grave: his pale and wan Countenance puts us in mind of his Winding-dieet : The feeble and unadive Condition of his Body declares, that he is Death's clofe Prifoner : The pant- ing of his Heart is a fad warning, that the fatal Stroke is ready to be given, which inuft break afunder the Gordian Tie betwixt Soul and Body. And is this he, on whom fo much Gallantry does attend ? Is it to him, thofe Hangings, Cabinets, and embroider'd Curtains do belong ? This certainly is the Fable inverted, and not a Pearl on aDunghil, but a Dunghil in the m/idfi: of Pearls. These were the vifible EfFedls and Con- fequences of this Prince's corporal Sicknefs : Let us now try, how far they will lead us towards the Difcovery of the inviiible Effedls of a fpiritual Difeafe. Jf you view the Chamber or Bed, wherein a dying Soul lies gafping, what for the moft part more glo- rious ? It is one perhaps of thefe trimm'd- up Of a SOUL in SIN. 467 up Beauties of the World, which feem to out-lhine the Sun*s brighteft Beams. Gold, Silver, Pearls, and whatfoevcr the blind World calls precious, is all too little to fet them out. But turn hither the Eyes of )^our Underflanding, draw open thofe gay Cur- tains by a ferious Confideration, and look on that Soul, which lies within them. O quale Monfirum ! What a Monjler I Had we Eyes of Angels, it would appear far more hideous to us, than the expiring Carcafe, which we juft now beheld. The Poifon of his Difeafe had dry'd and wither'd up his Body, confumed all his Spirits, and the Soul being now ready to depart, all the Train of beauteous Features 'had already taken their Leave. But the Poifon of Sin is yet far ranker, and its Effedls upon a poor infeded Soul far more deplorable. It confumes to nothing all her Subftance, all the Stock of Grace whereby flie flourifh'd. The Son of Juftice, her only Life, is ready to withdraw his divine Rays, and confequently all the Flowers of Virtue mull needs dry up and wither ; fo that flie, who before had Beauty enough to enamour the very Fountain of Beauty, is now become the Source of a Poilbn, rank enough to infett the whole World. She is a meer Sink of Loathfomnefs 468 SERMON XXVIII. and Corruption. What is fhe elfe, but a putrifying Carcafe, feeding the Worms of a bad Confcience, and engendering innume- rable venomous Infecfls, I mean, the curfed Brood of vicious Habits ? She breathes forth fuch a Stench, that were our corporeal Senfes capable of being wrought on by fpi- ritual Objeds, it would not be polfible for us to live within the Sphere of its Adtivity. For the truth of all this, I appeal to thofe Saints, to whom Almighty God has given a more peculiar Light, for the difcovering the Horror and Uglinefs of Sin. St. Chryjbfiom calls Sin the only Evil, aflerting, That we cught to abhor nothing but Si?i^ no not even Hell itfelf. And the Reafon hereof will appear clearly, if we coniider the Nature oi an human Soul. She is created to the perfed: Image of her Creator, and partici- pates in an high Degree of his divine Ef- fence, Droin<^Farticula Aurce : Hence jQie has in her a ftrong and forcible Appetite of being united to her God, and confequently cannot be at reft, whilfl ilie is feparated from him ; but in this Night of Sin, the Fogs, arifmg from a corrupted Will, do fo obfcure the Underflanding, that, tho' the Soul perceives an unquiet Appetite within her felf of fome great Good, yet what that Good Of a SOU L In S I N. 4^9 Good is, or where to find it, {he knows not, and falls on that which comes next, fenfual Pleafurcs, Riches, Honours, miftak- ing the Rivulets for the Fountains, but ftill ends with a Refllefnefs and DilTatisfadion. So Solomon J after he had glutted himfelf with all the Pleafures fo great a Knowledge could invent, and fo great a Power could procure, ^icqiiid defideraverimt ociili mei^ non negavi eis^ quin omni voluptate frueren^ tur J he experienced in all Vanitatem, a certain Emptinefs, AffiBionem fpirifus, an Afflidion of Mind j becaufe nothing is good, Or according to the innate Appetite of the Soul, but GOD^ on the other fide, no- thing is ill, or contrary to this innate Appe- tite, but Sin. And hence it was that thofe Pauh^ Anthonies^ Hilarie^^ who lived on raw Herbs, lay on the hard Ground, fpent their Days in Prayer and Mortification, and were deprived of all the Delights of Senfe, never complain'd of Mifery, becaufe having God, and being united to him, they feem'd to want nothing J whereas Solomon, tho' abounding with Riches, being without God, feem'd to have nothing. So true it is, that there is nothing fatisfa6tory to the rational Soul, but God ; and nothing hurtful or grievous to it, but Sin. The holy Arch- bifliop 470 SERMON XXVIII. blfliop of Canterbury^ St. Anfelm^ protefts. That he would mther leap into the eternal Flames of Hell purus a peccato^ frtt from Sin, than peccati labe pcllutiis ccebrmn regna tcnere^ deliled with Sin to poffefs Heaven. St. Augujlin has many things to the fame purpofe J but none more emphatically de- fcribes this Plague than St. Peter Cbjfologus, "Tis the nature of Sin ^ fays he, to breathe forth a certain venomous Vapour in the Souly 'which fo dims the two Lights of Faith a?id Reafon^ that it leaves her wholly in Dark- nefs : So that being led by PaJJion^ Jhe throws her/ elf from one Precipice to another^ till Jhe comes at length to the 'very brink of Hell ^ and yet fees not all this while ^ whither fie has fallen y or how near jhe is to her eternal Ruin. Befdes this^ her Fever ajjii£ls her with an infatiable I'hirjl of all thofe things which in- creafe her Difeafe , andj on the contrary fide ^ Fontibus dulciilimis amara falfedo, it fo fpoils and vitiates her 'Tajie^ that thofe foun- tains of Graces and fpiritual Comfort s, the Sacraments, Sermons, fpiritual Books, a}2d the like, which to a Soul in Health are mojl favoury and delicious ^ to her are as bitter as Gall, To this purpofe St. Chryfclogus. By which fufficiently appears the deplorable Condition ' of a Soul in Sin, had we a Senfe or Under- ilanding '<)/ a SOUL in SIN, 471 (landing capable of conceiving it. But as the Sicknefs of the Body is never the lefs dangerous, becaufe the Patient perceives not the Malignity of his Difeafe ; fo the Condition of a fick Soul is never the lefs miferable, becaufe in this Lethargy of FleHi and Blood (he difcerns not her own Mifery. And now, if nothing elfe will ferve the turn, let at leaft the Danger of an everlaft- ing Death move us to look after a Cure,, and that earneftly and efficacioufly, as the thing deferves. When a: wife and skilful Phyfici- an tells his Patient, that he is in danger of Death, it makes him prefently feek a Re- medy, attend to the Phyfician's Prefcripti- ons, and put all diligently in execution. But what is the Death of the Body compared with the Death of the Soul ? That is only Temporal ; this Eternal : That implies a Separation of the Body from a rational Soul ; this, the Separation of the Soul from the Fountain of all Happinefs, Almighty God : That leaves the Body, bereaved indeed of Senfe, yet without Pain j this buries the Soul in Hell, there to fuffer, and for ever, fuch TormentSj that all the Pains and Tor- ments of this Life are nothinp- to them When I fometimes confider with my felf, that it may be, it is not impofllble, that I Vol. II. P p p ihould 47 2 SERMON XXVIII. fhoiild one Day groan under the heavy Buf->> den of eternal Damnation, tho' I go no far- ther, refledting only on a meer Poffibility of fo great a Mifery, it makes my whole Body tremble : My Hair ftands an end, mv Heart pants, and my Bones are almoft disjointed with Fear. But forafmuch as con- cerns a Probability thereof, and fuch a Pro- bability too, that the contrary is improba- ble, who is there that is not dead already, or quite void of Senfe, who can live with fuch a Thought, under fuch an Apprehen- iion ? And yet certain it is, that thpfe, who follow their fenfual Inclinations, and fearce ever ferioufly think of their Souls, are in a Probability, and in a very great Probability of being damn'd. Damn'd ! Oh what a De- luge of Mifery is included in that little Word, Damn d I Let thefe Confiderations, beloved Chriflians, fink iuto our Souls ^ let a juft Horrour of Sin feize upon our Hearts : And fo difpofed, let us pafs to the Second Part, and learn to Cure our Souls, by weighing the Circumftances, and confide- ring the Particulars of this young Prince's miraculous Cure. Part II. The Father of our lick Youth no fooner heard of our Saviour's coming that way, but he prefently went unto him, The firft thing Of a SOUL in SIN. 473 thing then, we are to do, is to have re- courfe to the Phyfician. u4/?iit ad eum^ fays the Text, He departed unto him j the Word Abiit here fignifying not only a Going to, but a Going from. Many are wiUing enough to go to the heavenly Phyiician, on Condition that they may not go from the World. They will, I fay, go to him, but not fol- low his Advice, in parting with their Riches, Honour, Pleafure, the Source and Origine of their peccant Humour, and con- fequently the Caufe of their Diflemper. The fecond thing is to prefent him with our Petitions : Rt rogabat eum : And he ask'd him. Some come to him, but, like the proud Pharifee^ ask him nothing, juftifying themfelves, and fcorning to acknowledge their Wants, or any need they have of a Phyfician. ^id rogaverit Deum^ quare in 'verbis ejus^ & nihil ifivenies : Examine a little (fays St. Augiiftin) the Pharifee'i Words, and fee what he ask'd of God, and you Jhallfind, that he ask'd nothiiig. This is not the way: But, on the contrary, we muft with Humility own our Mifery and Sick- nefs, if ever we expe(5t a Cure. We muft rogare, beg with an- humble Confidence, tit defcendat, that he will come down to us j at leaft, that he will be pleafed to caft down P p p 2 - an 474 SERMON XXVIII. an Eye of Mercy upon our fad and helplefs Condition j and then we ought not to doubt of a Remedy from that Hand, which is fp far from rcpeUing us when we ask, that its Omnipotent Bounty is always beckening tqt us, and encouraging us to ask. The third thing which we ought to do, is of very great Moment, and that, for want whereof, many have been eternally loft ; and it is, not only to go, nor only to ask, but to do both in time. 'Tis a dange- rous thing to delay the Cure of Souls. Alas I How many are there, who at this Inftant fruitlefsly deplore in eternal Torments that ever they put off fo important a Concern ?. We muft then in this imitate the Father of our fick Youth, who was careful in the Beginning. Incipiebat mori j His Sofi began to die J and he was follicitous that our Savi- our might come, before be had quite given up the Ghoft. DeJ'cende priufqudm moria- tur Filius mens : Come down ( fays he ) be^ fore my Son dies. I am not ignorant, that divers Interpreters, and fome holy Fathers alfo, accufe thefe Words of want of Faith, as if an Omnipotence could not as eafily have rcftored him Dead to Life, as Sick to Health j yet they muft all grant, that 'tis ^n excellent Prayer for a dying Soul, Do- mtne^ Of a SOUL hi SIN, A75 viinCy defcendc, priufquain moriatur Anitna mea ; Lord^ imichfafe to come^ before my Soul dies. Consider all the Cures, which our Sa- viour wrought, and you will ftill find the appearance of moft Difficulty, where the Difealc had made the greateft Progrefs. Lazarus was dead, and now four Days in his Grave, and how much is to be done to raife him ? Firft, Our Saviour muft come in Perfon, tho' his Difciples difTuadc him from expoling himfelf to fo much Danger. The jfcwSy faid they, did but jujl now en- deavour to Jione thee^ and unit thou a^rain venture thy felf among ft them ? He goes not- withflanding this, and being come to the Monument, firft commands the Grave- ftonc to be removed, then he afflicfts him- felf, turhavlt femetipfum^ and even weeps, lacrimatus efi JE SUS : Then he prays to his eternal Father j and at lafl, voce magnd clamavit, he cries out with a loud Voice, Lazarey vent for as ; Lazarus ^ come forth. What was all this for ? Would not a Laza- rus vivitj Lazarus lives, have done the Bufmefs, tho' our BlefTed Saviour had been as far diftant from Lazarus, as he was now from our fick Prince ? It were a Blafphemy to affirm the contrary. But Lazarus, dear Chriflians, 476 SERMON XXVIII. Chriftians, was the Type of an inveterate and hardened Sinner j and our Bleffed Savi- our on this Occafion was not (o careful to let us fee the Uncontrollablenefs of his Om- nipotence, as he was to iliew us, how much it goes to his Heart, that a Sinner fhould delay his Converlion, till he becomes buri- ed in ill Habits, and is kept under Ground by the weighty Grave-ftone of his own Obiiinacy ; and withal, how difficult it is, that fuch an one fhould be again reflored to the Life of Grace. The Widow's Son was not yet buried, but only carry'd out to Burial : Efferebatur Jilius iinicus matris fute. And confequently our Saviour raifes him with a far lefs ap- pearance of Difficulty : He comes, but nei- ther affiiils himlelf, nor weeps j he only touches the Bier, and commands the dead Youth to rife j Adolefcem^ tibi dico, Siir- . ge : And his commands were prefently obey'd j for the dead Youth arofe, Re/edit^ qui erat morinus. The Daughter of the Prince of the Syna- gogue was but newly dead, neither buried, nor carry'd out to Burial. Our Saviour comes, and without fpeaking to her, took her by the Hmd, and raifed her^ Teiiuit manum ejus^ C? J'urrexit puella. But Of a SOUL i?i SIN. 477 But our young Prince was not fo much as dead, but only iticipiebat mori^ he began to die, and fo deferved the eafieft Cur& of all ; for our Saviour neither comes in Perfon, nor commands his Difcafe ; but only tells his Father, Filiiis tuns vivit^ Thy Son is Weill and at that very Hour reliquit eum Febris, his Fever left him. By all which our Saviour would teach us, how willing he is to hear a Sinner's Petition, when it is pre- fented to him in time j and how unwillingly he hearkens to thofe, who put oft all to the laft Point. Daily Experience teaches us this LefTon, there fcarce being a Country, which does not afford us moft terrible Hiftories of thofe, who, delaying from time to time the Amendment of their Lives, have felt the heavy Hand of God's Judgment, being taken at unawares out of this Life, and in a Moment they leall: fufpe(5ted, fwallow'd up, and buried in Hell ; Momenta defcendunt in infernum. It is true, we have a good God, a mer- ciful God, a patient God, who expects Day after Day the Converfion of a Sinner; but we mull know, that a certain Period is pitch'd upon, and decreed from all Eternity, that will wholly ftop the Current of Mercy, and open a way to Jullice: For though, as long 478 SERMON XXVIil. long as any Sinner lives in this Life witli the ufe of Reafon, Ahnighty God never denies him his fufficicnt Grace ; yet after fuch a determinate Period, he either takes him out of this Life, or permits him to fall into fuch Blindnefs and Hardnefs of Hearty that he will never recover, tho' he always may : Sic enim ( fays St. Aiigujlin ) exccecat^ fic ohdurat Deus, deferendo^ Gf non adjwcando, quod occulto judicio facer e pote ft, iniquononpoteft : Geddocsjh blind and harden a Sifiner, by for faking him, a?id withdraw- ing his Help from him^ as that his fudg- ment indeed is fecret and hidden, hut never unjiift. For, Hoc eoriim "oolmitatein meriiiffc refpondeo : I anfwer (fays the fame Saint) to thofe who complain hereof. That this is n^hat they themfelves {viz, by their own perverfe Will) have deferved. Poor Samuel, with Eyes and Heart lifted up to Heaven, pray'd for Saul ; but it was too late : IVhy do you ask t?ie for hifn (fays Almighty God) when abjeci cum, I have caf him off? Re- member the two firll Chapters of the Pro- phet Amos, whei-e our Lord fpeaks thus to feven different Countries, viz. Damafcus, Gaza, Tyre, Edo?n, Ammon, Moab, and at laft even to his eledt People Juda and Ifracl : Super tribus fcelerihus -, for three heinous Of a SOUL in SIN. 479 heinous Crimes, Patience: Bat fhper qua- tuor non convert am ^ to the fourth 110 Mercy. Who knows, but this very Moment may be thelaft Period and Admonition, the laft Grace v/hich Ahnighty God hath decreed for fome one or more of us here prefen^, in fuch manner, that, if it be neglected, we fhall perifli irrecoverably for all Eternity ? Super qiiatiior non convertam. No, the Pe- riod is come, Mittam ignem^ and nothing now remains, excepting only the dreadful Torments of an unquenchable Fire. O let us then, every one of us, enter in- to our own Souls, and make an exadl Scru- tiny into their prefent State and Condition , Let us examine whether terrene and fen- fual Pleafures have not caft them into the peftilent Fever of a violent Pafiion, fo that incipiunt mori^ they began to die j to die, I fay, to God and Heaven. If fo, let us forthwith have recourfe to the Phyfician ; jibeamus ad eiim j let us go from all other Entertainments and Concerns unto him : Rogemus^ let us throw our felves at the fa- cred Feet of our crucified Lord, acknow- ledge our Mifery, and beg his Allillance : Domine^ defcende, priufquam moriatur ani- ^a mea\ O Lord, 'vouchjhfc to come down to me^ before my Soul be d&ad. O my Lord, Vol. JI. Q^ q q my 480 SERMON XXVIII. niy God, who didft efteem Sin to be fcJ great an Evil, that thou thought'ft it worth . ' thv Labour to come down from Heaven to Earth, to agonize and die upon a Crofs^ that thou might'Il free us from it. For what didfu thou open five divine Fountains of thy facred Blood, fave only to cleanfe us from fo foul a Stain ? Ah ! Shew us now, that non eft abbreviata Manns Do?nini, that thy Mercy hath as great a reach as ever. Pardon us what is pari:, aflwage the Vio- lence of our prefent Paffion with one Drop of thy moft precious Blood, and prefervc us from all Sin for the future. Defcende^ look down into our Souls, and behold, how we all endeavour to cancel our Offen- ces by an A&. of perfect Contrition, being forry from the bottom of our Hearts for having ever difpleafed fo good a God, and this meerly for the Love of thy infinitely amiable Perfon : And for the fame Motive we purpofe to luffer whatever can be fuf- fer'd, rather than hereafter to offend thee in the leaft. Methinks, beloved Chriflians, methinks I am fenfible, that the Bowels of divine Mercy are already moved towards us ; and I doubt not, but every Soul that is fcrioufly converted, feels a Pledge of Al- mighty God's Mercy, by perceiving withia her Of a SOUL in SIN, hcrfelf a more perftcfl Union with him, who is her Life, and by hearing from him after a pecuHar manner, Anima tua vivify Thy Soul lives, thy Soul is recover'd from her Diftemper. Which Happinefs, through the Intercejion of the Virgin Mother, God of his infinite Mercy grant us all. Amen. 481 End of the S e c o n d Vo l u m e.