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COLLECTION 

OiCATHOLICK: 

SERMONS, 

Preach'd  before  tliclr  Majesties 

klngy^Af£6'    II.   MART    Qucen-Confort, 
CATHERINE    Queen-Dowager,  {^f. 

VOLUME     the     FIRST. 

By   the   Reverend    FATHERS 


A  Y  R  A  V  5 
B  E  T  H  A  Ai  , 
BlX, 

codrington, 
Ellis, 


Gl  F  FARDi 
GODDEN, 

Levi  son, 

ScARISBPvIKE. 


L    0    N  D    O   N: 

Printed   in  the  Year    MDCCXLL 


THE 

PUBLISHER 


T  O    T  H  E 


READER. 

S  moft  of  the  following  Dif- 
courfcs  were  deliver'd  before  a 
numerous  Auditory,  and  Per- 
fons  of  the  hlgheft  Diftindlion 
in  the  Nation,  fo  they  were  favour'd  with 
the  unlverfal  Approbation  of  all  pious  and 
well-difpofed  People,  upon  account  of  the 
Purenefs  of  their  Morality,  the  Soundnefs 
of  their  Dodlrine,  and  the  moving  Senti- 
ments of  Devotion,  which  they  contain  : 
And  accordingly  they  have  ever  fince  been 
carneftly  fought  after,  and  carefully  bought 
Vol.  I.  a  2  up, 


^he  Publisher  to  the  Reade  r. 

up,  by  Catholicks  in  particular,  though 
pubhfli'd  feparately,  and  never  in  one  Col- 
ledion  till  now.  Which  Confiderations,  not 
to  mention  their  being  almoft  out  of  Print 
and  in  danger  of  being  Loft,  moved  me  to 
undertake  this  Edition,  and  to  offer  the  pre- 
sent Colledion  to  the  Publick,  not  doubting 
but  all  well-difpofed  and  diiinterefted  Perfons 
will  be  willing  to  encourage  fo  ufeful  a 
Work,  and  to  contribute  to  the  Prefervation 
of  thefe  Pieces,  fo  worthy,  upon  many 
Accounts,  of  being  tranfmitted  to  Pofterity. 


C  O  N^ 


i^M^-^ 


CONTENTS 

ro  the  FIRST   VOLUME. 

SERMON  I.  0;2  All-Sain ts-Day. 

MATTH.  V.  12, 

Gaudete,  &  exultate,    quia  merces  veftra  copiofa 
eft  in  coelis. 

Rejoice,  a7td  be  exceeding  glad,  for  great  is  your 
reward  in  heaven.  Page  5 

SERMON    II.    On  the  Firjl  Sunday  of 
Advent. 

LUKE  XXI.  27. 

JEt  tunc  videbunt  Filium  hominis  venicntem  in 

nube  cum  poteftate  magna  &  maj^ate. 

And  then  jloall  they  fee  the  Son  of  man  coming  in  a 
cloud  with  great  power  and  majefiy.        35 

SERMON    II.  *    On  the  Second  Sund^^ 
in  A  D  V  E  N  T. 

MATTH.  xi.  2. 
Joannes  in  vinculis.      John  in  Prifon.       \  67  j 

SERMON    III.    On  the  Third  SiinJay 

in    A  D  VE  N  T. 

JOHN  i.  26. 

Medius  veftrum  iletic  qucra  v<;s  nelcitis. 

7hire 


CONTENTS. 

"^rhcre    hath  Jlood    one   among  you,    whom   you 
knozv  not.  Page  d^ 

SERTMON    m.  t    On  the  r bird  Sunday 

of  A  DV  E  N  T.  > 

J  OH  N  i.  19. 

Tu   qui 3  es  ?       IVho  art  thou  ?        [  95  ] 

SERMON    IV.    Of  the   Nativity   of 
our  Lord. 

LUKE  ii.  14. 

Gloria  In  altirfimis  Deo,  &  in  terra,   pax  homi- 

nibus  bons  voluatatis. 

Cjlory  in  the  highefi  to  God,   and  in  earth,   -peace 
to  men  of  good-will,  g^ 

SERMON    V.     Of    the   Nativity    of 
our  Lord. 

LUKE  ii.  15. 

Paftores  loquebantur  ad  invicem,  tranfeamus  iif- 
que  ad  Bethlehem,  &  videamus  hoc  verbuni 
quod  fa6tum  eft,  quod  Dominus  oftendit  nobis. 

^he  foepherds  [aid  one  to  another,  let  us  now  go  even 
to  Bethlehem,  and  fee  this  word  which  is  made 
(or  this  thing  which  is  come  to  pafs)  which  our 
Lord  hath  made  knozun  to  us.  127 

SERMON  VL  0?2 //'(?  CiRCTj  MCI  SIGN. 
LUKE  ii.  21. 

roftqiiaai   confumm.iii- ilint  dies  oflo,    ut   cir- 

cujncidereru? 


CONTENTS. 

cumcideretur   puer,    vocatuni  eft  nomea  ejus 
JESUS. 

When  eight  days  were  accomplijhedy  for  the  cir- 
cumcifmg  of  the  child,  his  name  was  called 
JESUS.  Page  163 

SERMON   VII.    (yz/j^  Epiphany. 

MATTH.  ii.  I,  2. 
Ecce  Magi   ab    oriente  venerunt  Jerofolymam, 
dicentes :  Ubi  eft,  qui  natus  eft  Rex  Judaso- 
rum  ?  vidimus  enim  ftellam  ejus  in  oriente,  & 
venimus  adorare  eum. 

Beheld,  there  came  wife-men  from  the  eafi  t» 
Hierufalem,  faying,  where  is  he  that  is  bom 
King  of  the  Jews  ?  for  we  have  feen  his  fiar 
in  the  eafi,  and  are  come  to  adore  him.         189 

SERMON    VIII.    Catholick  Loyalty. 

P  RO  V.  viii.  15. 
Per  me  Reges  Regnant.    By  me  Kings  Reign.  227 

S  E  R  M  O  N    IX.     On  S>uinquagejlina 
Sunday. 

LUKE  xviii.  35,  38. 
Caecus  quidam  fedebat  fccus  viim  mendicans.-, 

Et  clamavit,    dicens;    Jefu  Fili  David, 

miferere  mei! 

A  certain  blind  man  fat  by  the  way  fide  begging ; 

-And  he  called  out,  faying.;  Jefus  Son  of 

"David^  have  mercy  on  me!  259 

S  E  R- 


CONTENTS. 

SERMON    X.     Upon  the  Firjl  Wcd-^ 
nefday  in  Lent. 

MATTH.  xii.  41. 
Viri  NinivitEE  furgent  in  judicio  cum  generatione 
ifl:a,  &  condemnabunt  earn  :  quia  poenicentram 
cr^erunt  in  prccdicatione  Jonas. 
I'he  Men  of  Ninive  Jhall  rife  at  the  day  of  Judg- 
visnt  againfi  this  Generation^  and  condemn  it,  \ 
hecaufe  they  repented  at  the  preaching  of  Jonas. 

Page  2^^ 
SERMON   XI.    Of  the  Transfiguration 
of  our  Lord. 
MATTH.  xvii.  I. 
Aflumit  Jefiis  Petrum   &  Jacobuni  &  Joannem 
fratrem  ejus,  &  ducit  illos  in  montem  excelfum 
icorlum  i  &  trans6guratus  eft  ante  eos. 
Jefus  taking  Peter  and  James  and  John  his  hrc- 
iher,  leadeth  ihem  into  a  high  mQiintain  apart  -, 
and  zvas  transfigured  before  them.  321 

SERMON    XII.    Untimely  Repe?ifance. 
JOHN  viii.  46. 
Quis  ex  vobis  arguet  me  de  peccato  ^ 
Who  of  youffmll  accvfe  me  of  fin  ?       351 

SERMON   XIII.    On  the  Pafion  of  oiir 
Loi  'd  and  Saviour  Jesus  Christ. 

ISAIAH  liii.  8. 
Propter  fcelus  populi  mei  perculTi  eum. 

J  have  flruck  him  for  the  fins  of  my  people.      389 

SH.RATA.  Paje  82.  Line  10.  Solitude  r.  SoUicitudc.    p.  253. 
1.  Z2.  J-ndlcnl  r.  Juftkinl. 


S  E  RMO 

Preach'd  before  the 

KING,    QUEEN. 

AND 

QUEEN  DOWAGER; 

In  their  MAJESTIES  Chapel  at  St.  JamesX 
upon  All-Saints-Day,  November  i,  1685. 

By  the  Reverend  FATHER 

Bom.  PHIL.  ELLIS,  Monk  of  the  Holy 
Order  of  St.  B  E  N  E  D  I  C  T,  and  of  the  Euglift) 
Congregation, 


y^s  PubliJJfd  hy  His  Majesty's  Command. 


Printed  in  the  Year  MDCCXLI. 


.^^^ 


S  E  RMO 

Preach'd  before  the 

KING,    QUEEN, 

AND 

^U  E  E  N    D  O  V/A  G  E  R. 

Oil  A  L  L  -  S  A  I  N  T  s  -  D  A  Y,  November  i . 


M  AT  T  H.    V.   12. 

Gaiidete,    &  exultate,    quia  merces   vcHra 
coplofa  efl  in  coelis. 

Rejoice^    and  he  exceeding  ghid^  for  great 
IS  your  reward  in  heaven, 

^^S®T  is  more  than  eight  hundred 

Is  ^^^^^  ^^^^  ^'i.^^Q^  Majefty) 

^^g  fince    the    Church    Militarit, 

SM^M  ^^  Parent  as  well  as  Sifter  of 

the  Church  Triumphant^  con- 


delcending   to  pious  Inftances  of  her  Chil- 
A  2  dren 


4  S  E  R  M  O  N     I. 

dren  tending  to  Perfedion,  appointed  this 
Solemnity  for  our  Encouragement,  and  in 
M-emory  of  they uj}  inade  perfeB.  And  tho' 
a  Feaft  of  this  Denomination  be  not  fo  much 
recommended  for  its  Antiquity,  as  for  the 
Piety,  which  is  always  feafonable,  and  the 
Fitnejs  of  its  Inllitution ;  yet  it  is  no  new 
P/2z/.  150.  thing  to  praife  God  in  his  Saints,  as  the 
J;  Royal  Prophet  exhorts  j  nor  to  jninijier   to 

10.  '  /i^^7;/ while  living  (as  the  Apoflle  advifcs) 
nor  after  their  Departure  to  ered;  Altars  to 
Almighty  God  under  their  Invocation, 
crown'd  with  Garlands,  and  echoing  with 
Hymns  of  Joy,  on  the  Anniverfary  Days 
of  their  Depoiition,  as  was  the  Practice  of 
the  firfl  Ages. 

For  fince  they  poffefs  what  St.  P./?/// with 
fo  much  Earneitnefs  and  Affiduity  of  Prayer 
Epkef.i.    wifli'd  the  Ephejians-y   'The  Jpirft  of  wifdom 
*7-  end  revelation  in  the  knoivledge  of  God,  the 

eyes  of  their  unde?fanding  being  C7ilightnedy 
to  difcern  isjhat  is  the  hope,  to  which  the 
Father  of  Glory  calls  them,  and  how  great 
are  the  riches  of  the  Glory  of  his  inherita?2ce 
in  his  Saints  :  We  who  are  Candidates  of 
that  Wifdom,  who  are  cleanling  and  pre- 
paring our  Eyes  for  that  Revelation,  can  do 
no  lefs  than  congratulate  their  Felicity,  than 
celebrate  their  Vidories,    than  attend  their- 

Triumphs. 


on  ALL-SAINT S-DAT.  5 

Triumphs.  And  fince  we  all  fight  under 
the  fame  Standard,  where  they  conquer'd, 
obferve  the  fime  Order  and  Difciphne,  which 
render'd  them  vidtorious,  join  in  the  fame 
Faith,  (or  at  Icafl  in  a  Preparation  of  Mind 
to  it)  and  in  the  fame  Pradiccs  of  a  holy- 
Life,  ( or  in  a  Tendency  to  them )  which 
produced  their  Reicwd  m  Pleaven  j  So  is  it 
iitting  that  once  a  Year  we  draw  all  our 
Devotions  together,  which  were  difperfed 
thro'  the  Revolution  of  their  feparate  PV/?/- 
"jals^  and  that  the  Church  Militant  join  in 
Body  with  the  Triumphant,  to  contemplate 
that  Glory,  which  we  hope  one  day  will  be 
our  own,  nay,  which  is  already  ours  by  An- 
ticipation, becaufe  it  is  that  of  our  Fellow- 
Members  and  Brethren. 

For  befides  the  bleifed  Hope  that  we 
fhall  arrive  to  the  Felloujljip  of  the  Saints^ 
a  Hope  that  does  not  only  intitle  us  to  a  Pof- 
feflion,  but  even  gives  while  it  promt fes^ 
lincc  they  were  in  a  mortal  Condition  v/hom 
he  calls  not  firaiigers  aiid  foreigners^  but  Ephef.  2. 
citizens  of  the  Saints^  and  the  hoiifold  of  ^'^' 
God:  Belides  this,  I  fay,  there  is  not  any 
one  in  this  mofl  Honourable  and  Religious 
Alfembly,  that  has  not  a  peculiar  Intereil 
in  the  Honour  of  this  Day :  There  is  not 
any  one  of  us  that  does  not  piouHy  confide, 

that 


6  S  E  R  M  O  N     I. 

that  he  has  a  Parent  or  a  Child,  or  a  Rela- 
tion, or  a  Friend,  and  what  is  an  accumu- 
lative Joy  to  a  Chriilian  Heart,   an  Enemy 
and  Pcrfecutor  cnroll'd  in  this    blelTed  So- 
ciety.   And  how  joyful  a  Refledion  is  it  to 
your  Sacred  Majefties,  that  (o  many  of  your 
Royal  Anceftors,    and  mighty  PredecefTors, 
1  Peter  !^.  inherit  a  fie-isej'  fadirig  croiim  of  glory ^   and 
pofiefs  a  Kingdom^  which  they  do  not  tranf- 
mit,  but  willingly  fliare  with  their  Pofte- 
rity,  without  leflening  their  Greatnefs !   A 
Kingdom,  where  the  Enjoyment  is  eternal, 
where  Peace  is   eflcntial,   where   the  Lion 
and  the  Lamb  lie  down  together,   the   red 
and  ivhtte  Rofes   are  twifted  in  the  fame 
Garland,  the  'Edwards  and  the  Henrys  em- 
brace,   and   the   fierce  Briton  rejoices  that 
the  Royal  Blood  of  Scotland  runs  in  Efjglijh 
Veins.    This  bleffed  Expectation    bore  up 
their  Spirits  under  the  weight  of  Cares  and 
Solicitudes,  which  are  infeparable  from  an 
earthly  Crown ;    it  kept  a   rein   upon   the 
Effervefcence  of  Nature  amidft  the  Temp- 
tations that  hover  about  a  Court ;  it  made 
them   poflpone  the  Magnificence  of   their 
State,    to  the  adorning  their    Souls  -,    and 
while  they  defired  what  they  did   not  fee, 
made  them  contemn  what  they  faw,  and 
Phil.  3. 9.  count  all  as  drofs  that  they  ?tjight  gain  Chrifl^ 

Now 


on  ALL-SA I  NTS-DAT. 

Now  they  fee  what  they  believed,  they 
polTefs  what  they  hoped,  they  obtain  what 
they  defired ;  and  thus  jhall  the  man  be 
bkjjed  that  fears  our  Lord '^  efpecially  your 
Sacred  Majefties,  who  inherit  their  Virtues 
no  lefs  than  their  Crowns,  making  it  the 
principal  Subjed;  of  your  Joy,  That  your 
reward  tvill  be  great  in  heaven,  I  beg 
alfo  it  may  be  the  Subject  of  your  Atten- 
tion, after  I  have  implored  the  Afliilance 
of  him  that  is  the  Crown  of  all  the  Saints, 
and  which  I  hope  to  obtain  by  her  Intercef- 
fion  who  is  fo  dignify'd  a  Member  of  that 
blelled  Ailembly,  that  if  the  other  Saints 
are  the  Friends  and  Domerticks,  llie  alone 
is  the  Mother  of  God^  becoming  fo  when 
the  Angel  faluted  her,  Ave  Maria. 

Rejoice,  and  be  exceeding  glad,  for  great  is 
your  reward  in  heaven. 

THERE  never  was  a  Quefllon  farted 
fo  early  in  the  World,  nor  fo  warmly  dif- 
cufs\i^  and,  what  was  moft  unhappy  to 
Mankind,  fo  late  refolved,  as  that  of  the 
Rational  Soul  exifting  in  another  World, 
and  of  a  well  fpcnt  Life  being  attended 
with  a  Reward  in  Heaven.  The  fober  and 
found  Men  of  every  Age  fniglcd  it  out  as 

th« 


8  S  E  R  M  O  N     I. 

the  chiefeft  Objed;  of  their  profoundell;  Spe- 
culation, and  the  Libertine  made  it  the  Sub- 
jed:  of  his  Mirth  and  Raillery  j  with  this 
only  Difference  between  other  Times  and 
thefe  we  live  in,  That  the  moil  Witty,  and 
befl  Parted  Men  of  the  Gentiles^  were  the 
moft  ferious  Enquirers  after  this  Verity, 
arrived  to  a  Glimpfe  of  it  by  the  Light  of 
Nature,  and  wrought  out  an  imperfed;  Idea 
of  it  by  the  Force  of  Reafon :  But  in  our 
Days,  in  the  Noo?i  of  Chriftianity,  and  the 
cleareft  Propofal  of  our  iSW,  it  is  become 
the  Charader  of  a  Wit^  either  wholly  to 
neglecft  this  greatefl:  Concern,  or  to  fludy 
the  Rejhlutioji  meerly  to  revive  the  ^ejlion ; 
and  while  the  Heathen  fubmits  to  the  Doc- 
trine of  Cbriji,  the  Cbrijiian  endeavours  to 
fubjed  it  once  more  to  Difpute  3  verifying 
the  Paradox  of  the  Philofopher,  That  no 
one  can  he  happy  againjl  his  Willy  nor  would 
the  ill  Maji  be  fo  by  his  Good-will. 

Ind-eed  no  Man  can  be  fo  miferable  as 
not  to  defife  to  be  happy,  and  Self-love, 
which  is  the  occafion  of  his  Mifery,  is 
the  Root  of  this  Defire.  But  Men  frame 
to  themfelves  fo  childifi\  fo  ?nean,  or  fo 
fenfual  2l  Beatitude,  that  themfelves  bluHi  to 
own ;  but  while  they  are  not  alhamed  to 
purfue  it,  they  lay  an  Obligation  upon  us, 

ivho 


m  ALL-SA I  NTS-DAT.  9 

fivho  ai'e  the  Difpefifcrs   of  the  Myfterics  of 
God,  to  ihew, 

Tha  r  there  is  no  true  Happinefs  to  be  DUifion. 
found  in  the  World   (which   is   my   Firil       ^' 
Point  J )  unlets  it  be  in  a   firm  Belief,  and 
ferious  Practice  of  Chrijiian  Religion^  which 
is  admirably  comprifed  in  the  Gofpel  of  the 
Day:    This  is   my  Second  Point,   and  the       H- 
only  way  that   leads  to  a  final  Beatitude  in 
Heaven   ( my  lafc  Confideration )  where  it      IIL 
is  beftow'd  as  a  Reward  of  our  Faith  and 
good  Life,  which  (hall  make  my  Conclufion. 

I.  THE  Holy  Ghofi:  inftruaring  King 
Solomon  how  to  delineate  the  Folly  of  Man, 
and  his  Progrefs  in  it,  wlio  calculates  his 
Happinefs  from  worldly  Enjoyments,  reduces 
the  Multitude  of  our  Errors  and  Miflakes 
touching  that  Point,  to  Three  principal 
Heads,  as  our  Blefled  Mafter  and  Doctor 
of  fujiice,  feated  on  a  Mountain  ( to  exprefs 
the  Sublimenefs  of  his  Do6lrine)  compre- 
hends all  the  Methods  leading  to  a  true 
Felicity,    in   Eight  Beatitudes. 

For  every  Man,  that  yields  to  the  Bent 
6f  Nature,  feeks  his  Enjoyment  either, 

I.  In  corporal  Pleafure?,  the  Delights  of  the 

Senfes  i 

B  ir. 


10  S  E  R  M  O  N    I. 

II.  Or  in  Honour  and  Greatnefs,  the  De-^ 
lights  of  the  Paffionsj 

III.  Or  in  Wifdom  and  Knowledge,   the 
Delights  of  the  Mind. 

A  Gradation  taken  notice  of  by  St.  yohii^ 
I  Jkhn  2.  tho'  exprefs'd  in  other  terms,   Concupijceiice 
of  the  fefi,    concupij'cence   of  the  eyes^  and 
pride  of  life. 

First.  When  a  Man  is  arrived  to  the 
opening  and  Bloom  of    his  Reafon,    that 
part  of  Life  we  call   Touth^    he  becomes 
more  heady  than   to   be  govern 'd  intirely 
by  the  Reafon  of  another,  yet  remains  more 
weak  and  unfleady  than  to  be  guided  by  his 
own'     Wherefore   Senfe  takes   the   Chair, 
the  Heat  of  Blood  and  Corruption  of  Nature 
put  in  for  his  bofom  Counfellors,  and  by 
their  Advice  he  abandons  himfelf  to  .Liber- 
tinifm  and  Diforder.     His   Language   and 
Behaviour  is  admirably  perfoiiated   in  the 
%.  2.6.  Book  of  Wifdom-,  Let  in  go,  fays  he^  a  fid 
^^  C'li'^y    ^^'^    //'/V/^^    that    are    before   lis,    Et 

iitamur  creatura  tanquam  in  juventute  ce- 
leriter  :  Let  us  live  apace,  and  ufe  the  crea- 
ture before  that  and  our  youth  pafs  aivay.  Let 
us  bathe  our  temples  in  rich  wi?ies,  and  JJjed 
/weet  oy fitments  qu  our  heads,   kt  no  jiower 

of 


on  ALL-SAINTS-DAT:  11 

of  the  field  cf cape  our  hand  \  we  will  crown 

our  fehes  with  rofes  before  they  wither ;  we 

will  leave   marks  of  our    luxury   and   riot 

where-ever  we  go,  Qnoniam   hit-c    eft   pars 

noftra,  &  hsc  eft  fors,   This  is  our  portion, 

and  this  is  our  end-.  Let  us  eat  and  drink,  for  '  ^^°>-- 1?- 

to  morrow  we  Jl:all  die.  ^ 

But  when  by  Acceis  of  Years  that  irre- 
gular Heat  evaporates,  and  the  Spirits  grov/ 
more  cool  and  temperate,  he  fooii  grows 
weary  of  fuch  Pleafures  as  he  finds  by  a 
woful  Experience  to  ruin  the  Health  and 
Conftitution  of  his  Body,  and  fadly  to  de- 
face the  Beauty  of  his  Soul.  Then  he  up- 
braids his  charming  Deceivers,  and  expollu- 
lates  with  the  Objecfirs  of  his  Folly;  Rifan  Ecd.z.z. 
reputavi  err  or  em,  &  gaudio  dixi,  cur  frujlra 
deciperis  f  Laughter  and  7nerriment  I  thought 
a  cheat,  and  I  faid  to  joy.  Why  hajl  thou 
vainly  deceived  ?ne  ?  For  he  plainly  fees, 
that  can  never  be  the  Happinefs  of  a  rea- 
fonable  Creature,  which  is  a  Torment  to  the 
Reafon,  and  a  Remorfe  to  the  Confciencc, 
where  the  Delight  palTes,  and  the  Sting 
remains. 

•  Secondly,  V7ith  fuch   Reflections  thx 

"Prodigal  returning  ijito  himfelf,  takes  leave 

of  his  former   Courfes,     and  enters  upon 

another  more  refined  aqd  elevated,  chanu;ing 

B  2  indeed 


12  SERMON     L. 

indeed  his  Pn/Jion^   but  not  his  Sla^uery.  He 
quits  the  conciipifcence  of  the  feJJj  for  concii-- 
pifccnce  of  the  eyes^  and  pride  of  life ;  the 
proud  and  curious  Perfon  being  only  thcjen- 
fual  Man   reform'd.    He  afpires  to  Honour 
and  Preferment,  courts  Fame  and  Efteem, 
entertains  the  largcll  Retinue  he  can  make, 
and  worlliips  the  Populace,    that  'they  may 
return  his  Adoration  with  Intereft ;  and,  in 
a  word,  labours  to  hide  and  var.nifli  over 
the  Stains  of  a  corrupt   and  infamous  Life, 
with  the  Formalites  and  L2 fire  of  Greatnefs. 
But  no  fooner  is  he  well  acquainted  with  his 
new  Choice,    than  he  difcovers  the  Va?iity 
and  Empti?iefs  of  that  tooj    the  thing  for 
which     he    is    fo    valued    by    others,     fits 
uneafy  upon  his  Shoulders;    Ufe  and  Cuf- 
tom  take  off  the  Senfe  of  Pleafure,  and  his 
Happinefs  corrupts  into  AiJiiBion  of  Spirit, 
He  experiences  that  Honours  too  have  their 
Weight,  that  Dignities  are  Burthens  and  Ser- 
vitude under  a   finer  Name ;  Fulgidi   com- 
■pedes  &  clara  miferia^  Golden  Fetters  and 
a  dazling  Mifery  :  Riches,  but  the  Occaiion 
of  Difquiet  j    Pomp,  the  Objed:  of  Envy ; 
Fame,  but  the  Opinion  of  Men,  and  of  no 
longer  Duration   than   their   other  Fancies, 
Pfalm-js-  Dormierimt  fornman  fuiun  (fays  a  Prince,  as 
Great  and  Powerful,  as  he  v/as  Learned  and 

Holy) 


on  ALL-SAINT S-DAT.  13 

Holy)  (^  fiibil  inveneriint  omiics  yin  di-vi- 
tiarwn  in  ma  n't  bus  fuis;   Thus  the  Kick  and 
the  Great  JJeep  out  their  golden  dreams^  and 
when  thev  awake  find  nothing  in  their  hands. 
Thirdly,    But  perhaps  the  Contempla- 
tion of  Wijdom  may  afford  a  more  folid  Frui- 
tion.   To  diftinguilh   Verity  from   Vanity^ 
Truth  from  Fahliood,  fesm  to  raife  a  Man 
above  the  Level   of  Mankind,  diilinguifhcs 
him  from  the  unthinking  Mukitade,  and 
cuts  off  many  Branches  of  our  Mifsry  which 
fpring   from  Ignorance^    and  want  of  Re- 
flexion.   But  alas,     the  Crop  doth  not  an- 
fwer  the  Tillage:  i^//  addit J'cientia'rn^  addit  ^^^¥'  ^' 
£sf  laboretn ;  He  that  increajes  kno'icledge^  adds 
to  his  hibour,  but  not  to  his  Satisfadtion.    In 
many  things  our  Principles  are  meerly  fup- 
pofed,  our  Maxims  prove  but  Opinions  j  the 
Caufes  and  Natures  of  the  lowelf  and  mofb 
obvious  things  are  fo  far  above  our  reach, 
and   our  Underftanding  fo  clouded  and  cir- 
cumfcribed  within  fo  narrow  Limits,    that 
again  v/ith   the  wifefi:  of  Men  he  deferts  all 
his  Labour^  and  difcovers   even  this  to  be 
the  greateji  Inanity  of  all  \  while  the  Fruit  he 
reaps  from  fo  much  Pains,  amounts  only  to 
a  puffing  up   of  the  tnind  (as   the   Apoftle  1  Cor. 8.1. 
fpeaks )    and   as    St.  Augujiine   ingenioully 
comments   from   his  own  Expei^ience,  Su- 

perbce 


14  S  E  R  M  O  N    I. 

perhce  deje&ioni  ^  inqulefce  lajitudini,  to  a 
haughty  Dejedion  of  Spirit,  and  reftlefs 
Wearinels  of  Heart. 

There  is  no  Man  that  gives  way  to 
the  IncUnations  of  corrupt  Nature,  but  has 
follow'd  one  or  more  of  thefe  Courfes ;  and 
I  appeal  to  his  own  Experience,  if  he  has 
not  fail'd  of  his  Expectation  :  //'  his  eye  has 
been  fatisff'd  with  feeing^  or  his  ear  with 
hearings  or  his  heart  with  dejiring,  I  allow 
him  to  have  found  a  Beatitude  where  no 
wife  Man  would  have  fought  it.  But  while 
I  fee  him  like  the  Dove  flying  from  the  Ark, 
and  not  finding  where  he  can  refl  his  foot ; 
while  I  contemplate  every  Sinner  in  the  State 
of  a  weary  and  weather-beaten  Traveller^ 
that  fits  down  on  the  barren  Sands  in  an  un- 
traced  Defert,  uneafy  in  himfelf,  and  un- 
certain whether  he  be  nearer  his  Journey's 
end  than  when  he  firfh  fet  out ;  I  am  ready 
to  pronounce  with  the  Royal  Prophet,  In 
Pfahnw.  clrcuitu  impH  amhulant  \  The  wicked  walk 
^-  in  a  circle :  They  make  forward  in  vain,  they 

only  change  their  Place  by  fliifting  their 
Plea/iires^  but  they  approach  not  a  Hairs- 
breadth  nearer  the  Centre,  Beatitude. 

You  defire  to  be  happy  3  fo  far  you  are  in 

the  tight,    'tis   what   we  were   created  to. 

St.  Jug.     .Bonum  quaris^  Jed  mn  bene  j  What  you  fefe-k 

is 


on  ALL-SAINT S-D AT.  15 

is  good,  but  it  is  not  where  you  look  after  it ; 
//  is  not  found  in  the  land  of  thofe  that  live  J  oh  28. 
delicioufly,  faid  holy  y^^.  You  fearch  after  ^^' 
Life  in  the  Region  of  Death  and  in  defpite 
of  our  Saviour's  Admonition,  you  are  Hill 
looking  for  Grapes  upon  Thorns^  and  Figs 
upon  Thiflles ;  for  Joy  in  the  Vale  of  Tears  : 
non  invenitur.  You  place  your  End  among 
things  inferior  to  your  felves;  you  enquire 
after  Happinefs  among  things  without, 
while  the  Kingdom  of  God  is  within  you.       Luke  if. 

It  is  my  Second  Point,    That   nothing  ^'^' 
but  Chriftian  ReligioTi,   and  the  Obfervance 
of  its  DoSfrines  and  Precepts ^    can  make  a 
Man  happy. 

II.  It  is  the  peculiar  Advantage,,  the  Ex- 
cellence, and  ( as  I  may  fay )  the  incommu- 
nicable Attribute  of  Chrifl\  Dodtrine,  that 
it  difcovers  a  Man  to  himfelf,  that  it  opens, 
and  fearches  and  heals  thofe  Wounds,  which 
all  other  Religions  either  imperfedily  cure,  as 
the  Old  Law  ;  or  labour  to  conceal,  as  the 
Moral  of  Philofopby  j  or  widen  and  i?ifame^ 
as  the  Pagan  and  Mahometan  Worfiiip. 
None  but  Cbrijiia?iity  propofes  an  End 
worthy  an  intellectual  Being,  and  prefcribes 
Means  to  obtain  it  proportion.'d  to  a  reaib- 
jiable  Agent. 

For 


iO 


l6  S  E  R  M  O  N     I. 

^'  For   ihQ  yewijb  L^w,    (as    the   Apoflle 

liom.  7.  fays )  indeed  ivas  jiifl  and  baly,  yet  brought 
Beb.j.  nothing  to  perfeBion;  \t^  Fromifes  for  the 
19-  moll:  part  mean  and  carnal,  a  La?jd  Jlowing 

with  milk  and  hon)\  a  7Jumerous  ijjue^  and 
length  of  life :  The  Means  fervile  and  co- 
adtive,  terrible  in  the  Promulgation,  amidil 
Thunder  and  LigJ^tning ;  Severe  in  the 
Exaftion,  with  I\d?naces  of  Death,  repeated 
at  every  turn ;  And  inline,  difficult  and 
Jcis  15.  heavy  in  the  Execution,  a  Yoke,  which 
neither  our  Fathers^  fays  St.  Peter ^  nor  we 
were  able  to  bear, 
II-  Th  e  Religion  of  the  Fagans  or  Gentiles, 

ftands  condemn'd  for  no  lels  than.grofs  and 
palpable  Contradidlions  to  the  in-born  Prin- 
ciples of  lleafon.  For  a  fundamental  Error 
in  the  Objedt  of  Divine  Worilnp,  by  con- 
flituting  a  Plurality  of  Gods,  by  paying  Di- 
vine Honours  to  Creatures.  For  the  manner 
too  of  their  Worfliip,  human  and  un- 
grounded Inventions,  and  thefe,  either  un- 
naturally cruel,  as  the  facriiicing  of  Men  ; 
or  fuperftitioaily  foolifli,  as  adoring  Idols ; 
or  fliamefully  unclean,  fuch  as  Cato^  or  any 
grave  Perfon,  would  bluili  to  affiil:  at.  For 
the  End,  either  meerly  Negative^  by  teach- 
ing the  Mortality  and  perifliing  of  the  Soul ; 
or  by  ajjigning  it  an  idle  and  empty  Happi- 

nefs 


on  j1*LL-SAINrS-DAr.  17 

nefs  in  the  Elyfia?i  Walks ^  which  rile^  no 
higher  than  to  a  meer  Privation  of  Pain. 

Eve  R  V  one  knows  the  DoBr'uic  oiMaho-  -^l^* 
met  to  he  ftufF'd  with  'io  many  Abfurdities, 
the  Means  of  its  Propagation  fo  violent  and 
bloody,  and  the  Knd  (a  carnal  Paradife)  fo 
beneath  the  Inclinations  of  an  honell  Mind, 
that  one  may  wonder  how  it  can  be  favour'd 
by  any,  except  that  barbarous  People,  whofe 
Brutality  it  indulged,  and  with  whofe  Arms 
it  travell'd  and  conquer'd.  Believe  me, 
Chriftians,  ajuft  Punifliment  of  God  upon 
thofe  Nations  (a  Punifhment  which  I  pray 
may  never  come  home  to  our  own  Doors ) 
for  the  Abufe  and  Contempt  of  a  more  holy 
Religion. 

And  thefe  Religions  confider'd  in  their 
founder  Parts,  principally  regard  the  exte- 
rior, and  Ceremonies  of  Worfliip  more  than 
the  Subftance ;  they  draw  not  Man  ijito  him- 
felf^  and  therefore  merit  not  the  Denomina- 
tion they  bear ;  they  are  levell'd  to  the  grofs 
Conceptions  of  the  Vulgar ,  but  are  not  Re- 
ligions for  Men  of  good  Sefife  and  Lear?img. 

A  Religion  purely  fpiritual,  would  indeed 
be  more  adapted  to  the  Undcrltanding  of 
fliarp  and  learned  Men,  but  what  would 
become  then  of  the  far  major  Part  of  Man- 
kind, that  is  led  by  fenjihle  to  fpiritual 
C  thijigs  f 


i8  S  E  R  M  O  N    r; 

thinp'^  Now  only  Chrijlian  Religion  Can 
pretend  to  this  double  PerfeBioji^  being  a 
Debtor  both  to  the  Greeks  and  to  the  Barba- 
rians^ both  to  the  wife  and  to  the  imwij'e,  to 
the  Unlearned  as  well  as  to  the  Learned; 
iliewing  in  her  exterior  a  grave  Decency  of 
Rites  and  Ceremonies ;  and  offering  to  the 
interior  a  Doctrine  fo  chaft,  fo  pure,  fo 
perfedt,  that  a  gentle  and  docil  Soul  would 
be  forry  it  ihould  not  be  true,  and  which  a 
Man  of  Reafon  muft  acknowledge  to  be 
the  Gjdy  true  one-. 

For  that  Religion  can  only  bfc  fo,  which 
propofes  to  Man  the  Knowledge  of  hi?nfelf 
as  I  before  alledged  j  for  without  the  Difco- 
very  of  himfelf  and  of  his  Nature,  he  can 
never  know  what  is  his  End^  or  what  are 
the  Means  directing  to  it,  and  by  evident 
Confequence,  can  have  no  true  Idea,  either 
of  God  or  Virtue. 

Now  to  the  Knowledge  of  his  oiiDnNatiire^ 
'tis  requifite  he  difcern  the  Dignity  and  Mi- 
fery  of  it ;  the  Perfedlion  of  which  it  is  ca- 
pable, and  the  Corruption  in  which  it  is  iin- 
merfed.  If  iss^e  do  not  conceive  our  f elves  to  be 
moft  excelletit  and  noble  Creatures^  ( fays  an 
eminent  Writer  )  ic-'t'  are  intolerably  fiupidy 
nnd  if  ive  do  not  perceive  at  the  fame  time^ 
that  ive  are  wretched ^  full  of  Pride,  Fajion^ 

and 


on  ALL^SA  I  NTS-DAT.  tg 

{zndWeak?t('fs,  ive  arc  Jlrangely  blind.  Vet  not 
any  Teacher  befidcs  'J ejus  Chriji  ever  pre- 
tended to  clear  and  lay  open  thofe  two  im- 
portant Verities,  That  by  the  Excellency  of 
our  Nature  wc  are  "Capable  of  enjoying  the 
fovereign  Good,  and  of  reigning  with  God 
in  Heaven  J  but  by  the  Corruption  of  our  Na- 
ture we  are  unworthy  of  him.  'Tis  abfolutc- 
ly  and  equally  nccefliuy  in  order  to  Man's 
Happinefs,  that  he  be  convinced  of  tliefc 
Truths;  for  it  is  equally  dangerous  to  know 
our  deiign'd  End^  without  knowing  our  de- 
ferved  Mifery  ;  acd,  to  know  our  Mifery, 
without  knowing  the  Means  how  to  repair 
our  Ruins,  to  retrieve  our  Innocence,  to 
ward  the  Punifliment,  and  to  re-entitle  us 
to  the  reward  in  heaven. 

But  this  is  above  the  Flight  of  Reafon., 
without  theAfTiftance  o^  Revelation^  that  is, 
Religion.  Philofophy  leaves  us  quite  in  the 
dark,  the  Stoa  and  the  Academy  talk  wildly 
upon  the  Point,  and  prefcribe  Methods  that 
can  never  be  reduced  to  Praftice,  and  would 
not  do  the  work  if  they  could  be  :  And  tho' 
divine  Rlato  difcover'd  the  Happinefs  of  the 
Creature  to  confift  in  becoming  like  the  Crea- 
tor ;  yet  his  Morals  are  as  defective  as  thofe 
erf  his  Neighbours,  and  he  muft  yield  up 
his  mighty  Title  to  Jefus  Chriji  the  Teacher 

tz  of 


20  S  E  R  M  O  N  •  T. 

of  Jujiice,  who  in  the  Gofpel  of  this  Day 
(which  is  the  Beginning  of  that  truly  divine 
Sermon  recorded  by  the  E,vangeUJi  in  this 
and  the  two  following  Chapters )  eflabliilies 
all  the  natural  Principles  of  Truth  and  Good- 
nefs,  fills  up  the  Imperfections  of  the  Judai- 
cal,  darties  out  the  unlawful  Permiffions  of 
the  Heathen  Moral,  delivers  a  perfed:  Idea 
Sap.  lo.  of  the  Sciejjce  of  Saints,  Sci entice  SanSiorum  j 
^^'  and  in  a  word,   draws  an  exad  Map  of  all 

the  Ways  that  lead  to  our  eternal  Beatitude. 
To  fhew  this  my  laft  Point. 

III.  God  often  tells  us  in  his  holy  Word, 
that  he  has  fet  fire  aiid  water,  good  aiid  evil 
before  us,  that  we  may  ftretch  out  our  Hand 
to  v/hich  we  pleafe,  giving  us  fufficient 
Strength  to  purfiie  the  one,  and  to  avoid  the 
other  :  In  the  right  Ufe  of  which  Liberty, 
and  Compliance  with  Divine  Grace,  confifls 
"Ecdef.  12.  f^n^  wifdom ;  for  to  fear  God,  which  chiefly 
regards  the  avoiding  of  Evil,  and  to  keep  his 
Cot?miandments,  which  regards  the  Eledion 
of  Good,  is  the  whole  Duty  of  Man,  Deum 
time,  &c. 

Now  this  an)oidi?2g  of  Evil  is  chiefly  pla- 
ced in  reilraining  our  Afl'edions,  and  wean- 
ing them  from  the  Love  of  temporal  things ; 
and  becaufe  (as  St,  Paul  obferves)  thofe  that 

will 


»3 


J  7ifn,  6. 
9- 


o?t  ALL-SAINrS-DAT.  2i 

W//  be  richy  fall  into  temptation^  and  the 
fnare  of  the  devil -y  Therefore  Beati  pauper  en  ^ 
Bleffed  are  the  poor.  Yet  becaufe  a  Man 
may  turn  his  Poverty  into  a  Subjedl  of  Va- 
nity, and  as  Plato  fmartly  reply'd  to  the 
Cynique,  may  trample  upon  Riches  and 
Grcatnefs  with  greater  Pride  than  another 
retains  them,  Therefore,  Beati  pauperes  fpi~  I. 
ritu  J  Blcfj'ed  are  the  poor^  not  fimply,  but 
fuch  as  are  poor  in  fpirit.  For  when  God 
has  beftow'd  upon  you  a  plentiful  Fortune, 
the  Law  of  Chf'ifl  does  not  oblige  you  to  re- 
nounce that  as  Evil,  which  is  the  Gift  of 
God,  and  a  Bleffing ;  but  to  limit  your  De- 
fires,  and  to  confider  your  felf  as  his  Ste- 
ward, thro*  whofe  Hands  he  conveys  his 
Bleffings  unto  your  indigent  Neighbour. 
This  you  muft  do,  if  you  would  avoid  Evil. 
But  the  EleBion  of  Good  flops  not  here;  Cha~ 
ritas  Chrifli  urget  nos^  The  love  of  Chrifl 
carries  us  on  to  be  earnefl  and  zealous  for 
the  Performance  of  every  Duty ;  came  ft  in 
our  own  Practice,  and  zealous  to  encourage 
others  in  the  Ways  of  Heaven  ;  Therefore  n* 
Beati  qui  efuriunt,  Bleffed  are  they  that  hunger 
and  thirft  after  juflice^  and  when  they  ar- 
rive to  the  Term  of  their  Labours,  they  fjjall 
be  fatisffd.  But  the  mean  time  they  muft 
not  lole  Courage,  if  they  meet  with  anyOp- 

polition 


22  S  E  R  MO  N     I. 


2  Tim.  2 
5- 


Rom 


pofition  in  the  way;  for  he  fiall  not  h 
croivn^d  that  does  not  fight  lawfully.  The 
hati)  of  Arms  to  the  Soldiers  of  Chrift, 
is  chiefly  paffive  Valour.  Prayers  and  Tears 
are  the  only  Weapons  of  a  Chriftian^  ( fays 
the  Fathers)  and  thofe  that  otherwife  re- 
fift  ( cries  the  Apoflle )  fball  receive  to  them- 

UI.  felves  damnation.  Therefore  Beati  qui  per- 
fecutionem  patiuntur^  Bleffed  are  they  that 
fuffer  perfecution  for  jiiftice  fake.  And 
that  no  one  may  think  this  a  hard  LefTon, 
the  Encouragement  is  fo  bright,  that  any 
wife  Man  as  well  as  St.  fames.,  would  count 
it  all  joy  to  fall  into  divers  te?nptations ; 
for  the  reward  is  fo  great  in  lyeaven.^  that 
nothing  lefs  than  the  Kingdom  of  Heaven 
it  felf  fhall  be  the  Reward  :  for  theirs  is 
the  Kingdom  of  Heaven. 

JV.  Such   is  a  Chriftian  in  the  Field y   but 

he  is  alfo  the  Member  of  Civil  Society^  and 
the  beft  conflituted  Government  in  the 
World  ;  which  teaches  him  fuch  Calmnefs 
in  his  Motion,  fuch  Modefty  in  hi,s  Beha- 
viour, fuch  Sincerity  in  his  Dealings,  fuch 
a  Command  of  his  Paffions,  as  fet  a  Beauty 
on  our  Religion.,  which  never  any  other  fo. 
much  as  pretended  to,  as  Canonize  Civility ^ 
and  make  Good-hreediiig  a  Chriftian  Virtue, 
worthy  a  Beatitude,  for  Blef/ed  are  the  meek^ 

dcferviiig 


on  ALLSAINTS-DAT.  23 

dererving  a   reward^  for  they  jhall  inherit 

the  land^  no  queftion  that  which  the  Pfal-  p^^i  ^^^ 

mill:  mentions,  the  land  of  the  living.  13. 

But  if  you  fit  down  contented  with  your 
own   Performances,    you   will  fall  fhort  of 
the  Reward 3  Becaufe  Mandavit  u?iictiique  -^"¥'^7- 
de  proximo    fuo  j  God  has  commanded  every 
one  to  be  concern  d  for  his  Neighbour.    And 
it  is  not  fufficient  to  take  notice  of  his  cor- 
foral  Wants,  if  you  pafs  by  hkfpiritual  un- 
regarded. Therefore,  Beati  qui  lugent ;  Blef-       V, 
fed  are  thofe  that  mourn^  that  lay  to  heart, 
and  take  home  to  themfei  /'^s  the  ExcefTes 
and  Corruptions  of  their  fellow  Members. 
For  if  the  King  and  Prophet  had  reafon  to 
lay  claim  to  a  Share   in   the  Merits  of  all 
good  Men,  /  am  a  partaker  with  all  thofe  that  ■?>/■ '  ^  §. 
fear  thee ^  and  keep  thy  commandments -,  have    ^* 
not  we  as  much  reafoa  to  apprehend  we 
fhall   be   accountable   for   all    the  Sins   of 
Mankind   that  we  can  obviate,  or  for  not 
bewailing  them,  if  we  cannot  ?    And  tho* 
the  Effedt  correfpond  not  to  our  Endeavours, 
yet  our  reward  J hall  be  great  in  heaven  i  Ipfi. 
confolabuntur^  Such  Jhall  be  comforted. 

But    fome  Offences  are  diredred   againft      yl 
^ur  felveSj  which  we  mull  be   as  ready  to 
pardon,  as  to  correc^t  thofe  which  are  com- 
mitted againft  others ;  This  being  the  he- 

roick; 


24  S  E  R  M  O  N     I. 

foick,  and  ( as  I  may  fay )  the  fpecifick  Vir-* 
tue  of  a  Chrijiian,  infpiring  a  Generofity 
not  only  to  pafs  by  an  Injury,  not  only  to 
fcorn  a  Revenge,  (a  thing  fo  fweet  to  Na- 
ture, and  fo  honourable  to  falfe  Reputation  ) 
but  even  to  bear  above  the  Refentment  j  and 
if  I  may  apply  the  Apoftle's  Phrafe,  To  in- 
fert  tht  olive-branch  into  the  ivild  olive ^  and 
graft  KindnelTes  upon  the  Stock  of  Injuries 
and  Ingratitude :  for  Blejfed  are  the  merci" 
ful^  for  they  jhall  obtain  mercy.  And  tho* 
the  Word  oi  gAg«/iCov£5  properly  fignifies  thofe 
that  give  Alms^  St.  Augujiijie  teaches  us  there 
is  no  Ahns-deed  like  that  of  forgiving  an 
Injury. 
yil.  Yet  this  Charity  limited  to  owv  private 

Concerns,  is  not  eafily  diflinguifli'd  from 
Self-love 'y  and  to  forgive  that  ive  may  be 
forgiven  J  carries  fo  much  of  Interell  along 
with  it,  that  a  Man  who  is  not  tender  and 
compaflionate  to  his  Brother,  is  at  the  fame 
time  barbarous  and  inhumane  to  himfclf. 
Love  therefore,  is  of  a  more  diffufive  qua- 
lity, and  mufl  extend  to  all  thofe  Feuds  and 
Differences  which  are  daily  breaking  out  be- 
tween fuch  as  have  no  other  relation  to  our 
felves,  than  the  common  Bands  of  humane 
Society.  And  upon  this  account  Blefed  are 
the  Peace-makers y  Beati  pacifci  y  a  Bene- 

di(5tion 


m  ALI^SAINTS-DAT,  55 

dicflion  that  reaches  from  the  Cottager  to  the 
Monarch  that  fits  upon  the  Throne,  takes 
in  all  Mankind  that  lends  a  Hand  towards 
eftablirtiing  the  Empire  of  Peace^  but  flieds 
it  felf  more  plentifully  on  the  Head^  that 
facred  Head,  by  whofe  moil  wife  Conduct, 
and  unweary'd  Induftry,  we  reft  this  Day 
in  the  Beauty  of  Peace,  while  he  fits  above 
a  living  Rcprelentation  of  the  only  God 
we  worihip,  ivhofe  Place  is  made  in  Peace,  ^f'^^"^  75' 
And  if  fuch  as  contribute  the  moft  to  the  ^' 
Welfare  of  Mankind,  deferve  a  higher  Re- 
ward, we  that  are  in  a  lov/er  Station,  cannot 
envy  them  a  more  elevated  Benedid:ion ; 
"^oniam  Filii  Dei  "jocahimtur,  Theyjhall  be 
ftyled  the  Sons  of  God,  becaufe  they  carry  on 
the  great  Work  which  the  Son  of  God  be- 
gan in  the  World,  reaching  from  end  to  end  S^p.  8.  xJ 
powerfully,  and  difpofjig  of  all  things  fweetly, 
as  the  Wife-man  predicated;  and  by  propa- 
gating a  BleJJed  Union  in  this  nether  Hie- 
rufalem,  antedate  the  Joys  of  that  which  is 
above,  which  is  our  Mother,  and  where  all 
her  Children    have  but  one  Heart,   and  one  ' 

Soul'y  neither  divided  by  Intereil:,  nor  dif- 
quieted  by  PaiTion,  nor  ftain'd  by  Imper- 
fection; but  perfedly  relbmbling  that 
of  their  Blefied  Maftcr,  defcribed  by  the 
Apoftle,  Holy,    unbkmifcd,    innocent,  made  ^^^-  7- 

D  higher 


^6  S  E  R  M  O  N    I. 

higher  than  the  Heavefis^  (which  is  only 
the  Place  of  their  Beatitude )  the  Beatitude 
Vlll.  it  leif  confifling  in  this,  Blejfed  are  the 
clean  of  hearty  becaiije  they  Jhall  fee  God,  I 
referved  this  to  the  laft,  it  being  the  very 
Top  of  the  myjiical  Ladder,  where  our 
Lord  appears  leaning-,  for  upon  fuch  his 
Spirit  rejis,  and  by  fuch  Purity  they  reft 
eternally  in  him. 

And  now  before  I  was  aware  I  have 
clear'd  the  laft  Point  that  I  defignd  to  dif- 
courfe  to  you,  the  ejfential  Glory  of  the 
Saints.  Clear'd  it,  did  I  fay  ?  'Twas  an  im- 
proper word :  Had  I  the  Tongue  of  Men 
and  Angels,  I  could  never  exprefs  what 
J  Cor.z.  the  Heart  of  Man  cannot  conceive ;  and  you 
*^'  know   the   Heart    can    conceive    infinitely 

beyond   what    the    Tongue   can     exprefs. 
The   great  y^pojlle  in  his  Rapture   to   the 
I'hird  Heaven,  I  atn  apt  to  think,  among 
zCcr.  12.  thofe  ^rr^;2.r/  -verba,  thofe  unfpeakable  words 
4-  he  heard,  had   fome  account  of  this  blefted 

State  5  but  he  gives  us  no  other  Profpedt 
\\:or.\i.  than  thro^  a  Glafs,  and  i?i  a  Riddle,  that 
'"■  'we  knoiv  now  only  in  part-,  the  reft  is  wrapt 

up  in  the  Obfcurity  of  Faith,  is  left  to  the 
Expediations  of  Hope,  and  an  ImpoiTiblity 
oi  Expreffion,  Non  licet  homini  loqui. 

But 


on  A L L-SA INT S-DA T.  ^ 

But  while    my  Gofpel    acquaints  yoa 
that    you  fhall  fee    God^    what    need  you 
more  to    raife  your  Imaginations,    to   in- 
flame your  Hearts,  to  quicken  and  infpirit 
your  Defires  ?  Or  if  the  Word  feeing  cannot 
put  into  you  a  lively  Idea  of  that  Glory, 
add     to  it    the     Explication    in    another 
Text,  This   is  eternal  life ^  to  KNOIV  thee,  johm-. 
the  true  God,    and  whom  thou  has  fcnt,  f^f'^  ^' 
Chrifi.  To    have  our  Undcrftandings  fill'd 
with   a  clear  Knowledge  of  the  moft  per-* 
fecft  Being,  of  the  fovereign  Truth,  of  the 
original    Caufe   of  things,  and  in   that  of 
all  other  Caufes,  Effedis,  and  Productions, 
as  well  natural  as  fupernatural,  makes  the 
Man  of   Reafon,    the  Lover  of   Truth,  to 
fally  out   of  himfelf,    to   flrive    to   break 
his  Chains,  and  languilli  to  be  with   Chrifi, 
and    wifh  with    the  Royal   Prophet,   that 
He  had  the  wings  of  a  Dove,  that  he  might 
ijie,    and  be  at    refl,    in  Contemplation  of  (j[  "  ^^' 
that    felf-evident   Truth,  fupream  Reafon, 
VERITT,    (as  I   fay)   the  chief  Attri. 
bute  of  God. 

But  you  are  not  to  imagine  that  die 
Beatitude  of  thq  Saints  is  placed  in  a  per- 
petual gazing  upon  the  Divine  Beauties, 
or   in  a  lleril  Speculation,  of  Truth  y  from 

D  2  the 


28  S  E  Pv  M  ONI. 

the  Mind  it  flows  into  the  Heart,  from  the 
the  Underftanding  into  the  Will,  pene- 
trating all  the  interior  of  the  Soul,  tranf^ 
forming  her  in  a  certain  manner  into  God^ 
begetting  Ecftafies  without  Emotion,  Lan- 
guifliings  without  Defe6t,  Enjoyments  with- 
out Satiety,  Love  without  Meafure,  and 
Fruition  without  End. 

O  you  Joys  of  Heaven,  how  do  you 
f wallow  up  our  Thoughts,  and  fill  us  at 
once  with  Pleafure  and  Amazement !  And 
yet  we  mufl  cry  out  as  the  (>ueen  of  Sheba 
did  when  flie  beheld  a  faint  Reprefenta- 
tion  of  you  in  the  Court  of  King  Solomon, 
that  Half  your  Delights  have  not  been  told 
lis.  BlelTed  are  they  that  fand  in  thy  Com-ts, 
and  miJiifter  tQ  thy  King  Day  and  Night; 
Day  without  Night  I  fliould  have  faid, 
rfalm  S9.  where  every  Moment  is  an  Age,  Et  milk 
'!•  an?ti  tanquam  dies,    and  a  thoufand   Years 

cannot  fill  up  a  Day:  Love  is  the  Meafure. 
of  this  Duration,  and  the  Eternity  of  God 
the  Meafure  of  Love, 

Blessed  God  !  Thy  Nature  is  Goodfiefs^ 
and  therefore  thy  Work  mufl  be  Mercy -^ 
that  thou  art  fo  free  of  thy  Creatures,  I  do 
not  wonder  j  thou  beflowefl  them  on  Man, 
thy  better  Creation  ;   but  why  art  thou  fo 

liberal 


Oil  ALL-SAINTS-DAT.  29 

liberal  of  thy  S.elf?  Why  hafl  thou  prepared 
fuch  a  Happincfs  in  Heaven  for  thofe  that 
are  feeking  a  Paradife  .upon  Earth  ?  That 
are  contented  to  barter  their  Eternal  weight 
cf  Glory  for  a  gaudy  Trifle,  for  a  fliining 
piece  of  Earth,  for  the  gratifying  a  Lull, 
or  an  Ambition,  for  a  inecm,  or  a  fordid, 
or  at  the  befl,  but  a  momentary  Pleajhrc  ? 
Cur  pofuijii  pretium  in  ttianii  ftidti  ?  Why 
haft  thou  laid  fuch  an  ineftimable  Trea- 
fiire  in-  the  Hands  of  ungrateful  and  in- 
fenfible  Men,  that  neither  know  the  Value, 
nor  value  the  Ufe. 

No,   Chriftians,  we  have   no   rcafon    to 
expoftulate   with   our   God ;    for    tho'    by 
condefcending  to  our  Infirmity,   he  has  un- 
derfet  the  Joys  of  his  Kingdom,    yet  there 
are  Conditions   propofed,  and   without  the 
Performance  of  which,  there  is  no  Heaven 
for  us:  ^li  n)icerit  fojji debit  heec -,  He  that  ^-fpoc.  =/. 
overcomes  ( {ays  he )  Jkall  poffefs  thefe  thi?tgs.   "' 
And  do  we   fondly  promife   our  felves  the 
Triumph,    before  the  Viftory,  or  a  Viftory 
before   we    have  ftruck  a  Stroke  ?    Indeed 
Chriji  bids  us  be  confident ,  for  he  has  overcofue  TA''-'  16. 
the  'world',    but  does  not  he  give  us  warn-   ^''" 
ing,    that  whofoever  obferves  not  the  fame 
Pifcipline,    takes  not  up  his  Crofs^  and  fol-  ^■■•r<tt.  10. 

Ici^s  ^^ 


3c 


SERMON     I.     - 

lows  himy  is  not  worthy  of  him  ?   But  is  not 
Heh.  4.  9.  y^fis  Chrift   the  Author  of  eternal   Salva- 
tion ?    Yes   ( replies  the    Apoille )    to  them 
f^'"'  ^  ■     that  obey  him.    But  does   not  the  jujl    man 
Gat.  5.  6.  live  by  Faith  ?   Yes,  if  it   work  by  Charity  : 
For  he   that  trufls  to  the  Strength    of  his 
Faith,  without  the  Support  of  a  good  Life, 
is  as  blameable  as  the  Apoilles,  when  they 
rejoiced  at  their   Power  of  ejecting  Devils. 
.  Tho'  our  Faith  be  of  fuch   Prevalency   as 
to  remove  mountains,    ilill  by  Good-works 

2  Peter  I .  ,  . 

10.  we  are  to  make  our  calling  and  elcS'lion  Jiire^ 

Phil.  2.  ^^\\  ^ye  j^j-g  ^o  work  out  our  falvation  with 
fear  and  tremblings  and  only  rejoice  that 
our  reward  is  great  in  heaven,  a  Reward 
not  beftow'd  on  thofe,  who  Jla?2d  all 
day  idle  in  the  market-place,  but  to  thofe 
that  labour  in  the  vineyard  ;  a  Reward  that 
iliall  be  diilributed  in  number,  weight,  and 
meafure  in  Proportion,  and  beyond  all  Pro- 
portion to  our  fmalleft  Performances,  but 
Ihall  be  more  plentifully  befcow'd  on  thofe, 
who,  like  your  Sacred  Majeilies,  bear  the 
burthen  of  the  heat,  and  of  the  day ;  which 
we  wifli  for  the  Good  of  your  People,  you 
may  long  fupport,  and  hear,  not  till  after 
a  long  and  profperous  Reign,  that  com- 
fortable Invitation  of  your  Original,   Te  are 

they^ 


9^2  ALL-SAINrS-DAT. 


31 


'they,  which  have  continued  with  me  in  ?ny  ^'*^^'  ^^' 
temptations,  and  I  appoint  unto  yon  a  King- 
donij  as  my  Father  hath  appointed  unto  me ; 
that  you  may  eat  and  drink  at  my  table  in 
my  kijigdom^  and  fit  on  thrones^  judging 
the  Tribes  of  yonv  own  Ifrael,  In  the  Name 
of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Ghoft.     Atnen, 


F    I    N    1    S, 


SERMON 

Preach'd  before  their 

MAJESTIES, 

I  N 

St     J   A    M    E    S\ 

O  N 

AD  VE  NT-SUNDAY, 

November    28,    1686. 

By  the  Reverend   FATHER 

THOMAS     CODRINGTON, 

Preacher  in  Ordinary  to  His  MAJESTY. 

^j-  PuMiJh'd  by  ibeir  M-AjEST  iE%  Command. 
Printed  in  the  Year  MDCCXLI. 


rammmamaaim 


SERMON 


Preach'd  before  their 

MAJESTIES 

On  the  Firft  Sunday    o^  ADVENT, 
Be  ill  o;  November  28,    1686. 


LUKE    XXI.  27. 

Et  tunc  videbunt  Filium'  hominis  veni- 
entem  in  nube  cum  poteflate  magna  & 
majeftate. 

And  then  they  JJ:all  fee  the  Son  of  man 
coming  i?i  a  cloud  with  great  power  a?id 
7najefty. 

H  E  CathoUck  Church  ( Sacred 
Majefties )  preparing  Us  for  the 
Anniverfary  Solemnity  of  the 
Human  Birth  of  Chriji -,  ac- 
quaints Us,  in  this  Morning's 
Gofpel,  with  the  Manner  of  his  fecond  Ap- 

E  2,  pearance 


36  S  E  R  M  O  N    II.    On  the 

pearance  to  the  World ;  which  fliall  be  in 
Judgment  :  That  entering  into  our  felves 
at  the  frightful  Remembrance  of  that  dread- 
ful Day^  we  now  may  have  recourfe  to 
our  dearefl  Saviour  in  quality  of  our  Re- 
firmer,  as  Then  we  mufl  appear  befoi;e 
him  in  quality  of  our  'Judge.  The  Thoughts 
of  that  Appearance  made  fuch  a  deep  Im- 
preflion  upon  the  great  St.  Jerome  Soul, 
that  neither  Day  nor  Night  could  work  it 
out;  And  if  we  will  believe  himfelf,  that 
tells  us  fo ;  His  Ears  were  hourly  alarm'-d 
with  that  terrible  Summons  of  the  final 
Trumpet,  Kife  ye  D-ead^  and  come  to  Jiidg- 
ment  I 

The  Terror  of  that  dreadful  T)ay  pro- 
claims it  felf  fufficiently  in  the  very  Prepa- 
ration for  it,  Erunt  Jigna  in  Sole  &  in  Lima, 
&c.  Signs  fliall  appear  in  the  Sun  and  Moon ; 
ilparth-quakes  on  the  Land;  Innundatioiis 
from  the  Sea;  the  Elements  in  a  Conflidtj 
the  Powers,  of  Heaven,  fliaken  and  dif- 
turb'd  :  The  Surface  of  the  Earth  in  a  ge- 
iieral  Conflagration;  and  poor  Man  trem- 
bling in  the  mean  while,  all  that  poor  mo- 
ment he  hath  yet  to  live,  at  the  dreadful 
Confequences  ready  to  befal  him  and  the 
whole  World;  Arefcentibus  hominihus  prcs 
timorc  quc^  fupcr-'ocnieitt  univerjb  orbi. 

Such 


Firji  Sunday  <?/  A  D  V  E  N  T.  37 

Such  frightful  Preparations  miift  certainly 
be  attended  with  as  frig-htfal  Proceedinfrs;  A 
Draught  of  which,  I  fhall  reprefent  to  your 
ferious Thoughts:  Forming  in  little,  a  Scheme 
of  that  great  Court  of  Judicature,  and  the 
Tranfadtions  of  that  dreadful  Day.  This  fhall 
be  the  Subjecft  of  your  prefent  Entertainment; 
which,  contrary  to  the  accuflom'd  method 
of  Partition,  I  intend  to  purfue  in  a  con- 
tinued Difcourfe  ;  after  we  have  implored 
the  Divine  Affiftance  by  the  Interceffion  of 
the  Blefled  Virgin.    Ave  Maria,  ^c. 

Et  tunc  vidcbunt  Filium  hominis  veni- 
entem  in  nube  cum  poteflate  magna  & 
majeflate. 

And  then  they  JJjall  fee  the  Son  of'  man 
coming  in  a  cloud  %vith  great  power  and 
majejly, 

T  O  judge  rightly  of  the  Greatnefs  and 
Majefty,  wherein  our  Saviour  will  appear 
at  his  fecond  coming\  We  muft  put  in  op- 
pofition  to  it  the  Lowlinefs  and  Humility, 
wherein  he  appear'd  at  his  firJl.  St.  Faid 
defcribing  the  Manner  of  his  Incai-nation, 
expreffes  in  thefe  Words,  To  what  a  Depth 
of  Abjediion  that  God  of  Hofts  abas'd  him- 
felf:   'Exi?ia?iivit Jemetipjiun,  He  (in  a  man-  /^z,//. , 

ner) 


38  SERMON    II.    On  the 

ner )  reduced  himfelf  to  nothing.  And  he 
that  rightly  refled:s  upon  his  Life,  and  Death, 
will  have  juft  reafon  to  give  credit  to  the 
Apojile?,  Words.  But  Then  he  bore  the  per- 
fon  of  an  Advocate,  Now  he  afTumes  the 
Perfon  of  a  Judge  j  Then  he  put  on  the  very- 
Nature  of  the  Delinquent,  Now  indeed  he 
wears  it  to  confound  him  -,  Then  he  came  to 
preach  and  prad:ife  the  humble  Duties  of  a 
Chriflian  Life,  Now  he  comes  to  exadl  a  ri- 
gorous Account  of  the  Performance  3  Then 
he  appear'd  at  a  time,  that  ( fpeaking  in  his 
Luh  22.  <^wn  Expreffion  )  was  not  his,  H^ec  eji  hoi'-a- 
53-  'vefira,  faid  he  to  his  Enemies,  and  in  them 

to  all  Sinners,  This  (  meaning  the  time  of 
this  prefent  Life  )  This  is  your  hour,  and  the 
power  of  darknefs :  But  the  Day  of  Judg- 
ment is  his  Hour  and  Day,  and  therefore 
properly  call'd  the  Day  of  the  Lord,  T)ies 
Domini,  Infine,  He  came  then  into  the 
Worjd,  and  they  knew  him  not-,  he  came  a-^ 
mongft  his  friends,  and  they  received  him  not : 
Now  therefore  he  comes  with  a  deiign  both 
to  be  known,  and  fear'd ;  and  happy  is  he 
who  now  accompanies  him !  Happy  is  he, 
whom  now  he  acknowledges  for  a  Friend ! 
Thus  then  the  King  o£  Glory,  Jefis 
Chriji,  environ'd  with  the  whole  Hoft  of 
Heaven,   acknowledged  and   adored  by  all 

Creatures 


Firjl  Sunday   of  ADVENT.  39 

Creatures  for  their  Sovereign  Lord,  with  Joy- 
to  his  Friends  and  Terror  to  his  Enemies, 
appears  and  feats  himfelf  in  Majelly, 
to  commence  the  General  Judgment  of  the 
whole  World.  A  Judgment  as  necefiary  to 
be  perform'd,  as  Providence  and  Juftice  are 
Attributes  necelTarily  belonging  to  the  Na- 
ture of  a  God.  For  if  we  think  him  God, 
who  is  our  Judge,  and  this  fame  God  the 
Governor  of  the  World  ;  we  cannot  furely 
imagine  that  he  knows  not,  nor  fees  the 
Pracftices  therein  :  And  fince  his  Providence 
hath  an  Eye  upon  Us  here  below ;  we  can- 
not believe  him  either  fo  ill  intention'd,  as 
to  pleafe  himfelf  with  the  Ills  he  fees ;  or 
again,  fo  negligent,  as  not  to  punilli  them. 
Yet  daily  Experience  acquaints  us  with  the 
prefent  State  of  this  World ;  we  fee  the 
Wicked  often  profper,  and  flourifli  in  it : 
The  Juft,  on  the  contrary,  afflicted,  and 
kept  under.  At  the  fight  of  which  the 
Royal  Prophet  at  Firft  was  ftartled,  until  his 
Faith  had  led  him  to  confider  their  laft  Ends 
Do?iec  intelligam  in  ?iov if/mis  eorum  3  O  ^M^'^  /-• 
then  he  refted  fatisfy'd  with  the  Juflice  of  20!  ^^' 
his  Creator,  being  well  afllir'd  that  the 
temporal  Happinefs  of  fuch  was  but  a 
Dream,  Vclut  fomnhim  fur  gent  i  urn -y  And 
that  they   perifli'd  eternally    in  the  Fife  to 

come. 


40  S  E  R  M  O  N    II.    On  the 

come^  Perierti'nt  propter  iniquitatem  Juam, 
Thus  appears  the  Neceility  of  a  Generai 
Judgment  to  make  known  this  Juilice  and 
Providence  of  God:  And  to  let  the  World 
be  a  Spectator  of  the  juft  Rewards  of  Men, 
as  it  was  once  a  Witnefs  of  their  Works. 

Besides,  when  the  Sinner  is  judged  at 
the  Moment  of  his  Death,  he  is  then 
judged  in  part  only;  the  Soul  indeed  is  i^n- 
tenced,  and  after  punifli'd,  whilfl  the  Body 
fleeps  fecurely  in  the  Grave.  That  the  Judg- 
ment therefore  of  the  Almighty  may  be 
compleat  and  perfect,  it  is  neceifary  that  the 
Body  be  judged  too  :  That,  as  with  the 
Soul  it  had  a  fhare  in  Sin,  fo  it  may  alfo 
have  a  fliare  in  Punifhment,  Tottis  homo  debet 
judicari,  quia  totus  hojno  peccavit^  faith 
'Tertidlian  -,  The  whole  Ma??,  ought  to  be 
judged,    becaufe  the  whole  Ma?i  hath  fjiiied^ 

This  Judge  then  is  feated,  and  the  Books 
of  Confcience  open'd  ;  yudicium  [edit,  & 
Ubri  apcrti  jimt.  Chriftians,  Let  Us  fancy 
our  felves  now  prefent  in  this  great  Court 
of  Judicature,  and  all  thofe  Objedis  of 
Terror  in  profpedt  here  before  our  Eyes. 
This  Fancy  only  minds  us  of  a  Part,  which 
we  mufl  every  one  of  us  perform  hereafter 
as  Parties  concern'd  at  that  Bar.  Amongft 
the  many  Motives  a  poor  Sinner  hath  to 

dread 


Flrjl  SuNDAV  c/  ADVENT.  4-1 

dread  the  Confequences  of  that  terrible  Day, 
Two    particularly   offer   thenifelves  to  my 
Refledlioii  >  the  Exatflnefs  of  the  Judgment, 
and  the  Exijdnefs  of  the  Juflice.    A  Judg- 
ment in   Delinquents   Caufes,    is  efteem'd 
without  exception,    moft    exadl,    when    it 
proceedcth  regularly  on  the  Depoiitions  of 
rfie  Accufcrs  and  the  Clearncfs  of  the  Facets. 
Our  Accufers  at   this  Tribunal,  are  our  own 
Sinful  Adlions,  fpeaking  by  the  Mouths  of 
our  Confcience  ;  and  unfortunate  indeed  is 
that  Prifoner,  who  takes  for  his  Companions 
to  the  Bar,  thofc  very  WitnelTes  that  will 
appear  againft  him.      Such   to   every  Man 
are  his   own  Works,    Opera  enim   illorum 
'(equuntur  illos\    For  their  works  do  follow  ^poc- i^- 
them  J  faith  St.  John  in  his  Revelations.  Thefe  *^* 
our  bofom  Friends  will   fland   up  in  Evi- 
dence againft  us,  their  Numbers  increafing 
according  to  the  Numbers  of  our  Sins  com- 
mitted J    Nor  is  this  all,   for  the  Devils  alfo 
will  help  on  vigoroufly  to  ftrengthen  againft 
us,  and  make  the  Indicftment  good.     On  his 
Right-hand,  (  faith  St.  An/elm,  in  the  Scene  D^Mif 
he  reprefents  to  us  of  the  State  of  a  poor  ^'^' 
Sinner  before  his  Judge. )  On  his  Right-hand 
will  his  Sins  be  placed  that  Jhall  accuje  him  : 
On  his  Left-hand  multitudes  of  Devils:  Below 
him  the  horrid  Chaos  of  Hell -y  Above  him  an 
Vol.  I.  F  a?7gr\^ 


li  SERMON    II.     Ofi  the 

angry  and  provoked  Judge :  Without  him  the 
World  all  on  Fire  3  Within  him  a  Confci- 
ence  alfo  all  in  Flames  :  Ah  wretched  Stn- 
ner  I  T^hus  prej's'd  on  every  fide,  'whither  wilt 
thoufiy?  It  is  impojfible  to  hide  thy  Jelj\ 
and  intolerable  to  appear. 

Having  thus  againft  us  fuch  iftrong  Ac- 
cufers,  in  vain  we  may  hope  to  darken  the 
Clearnefs  of  the  Fa(fts,  or  conceal  our  Faults 
from  the  Knovv^ledge  of  our  Judge.  St.  Paul 
^iTures  us  of  the  contrary  in  his  fecond  to 
the  Corinthia7is,  Omnes  nos  ( faith  he )  mani- 
fefiari  oportet  ante  tribunal  Chrijli.  We 
ail  are  to  appear  indeed  -,  but  that's  not  all ; 
We  all  are  to  he  manifejled  before  the  tri^ 
hitnal  of  Chrifl ;  That  is,  all  expofed  and 
made  known  to  the  Eye  of  the  whole  World ; 
our  whole  inward  Man  fet  out  to  view,  even 
to  the  very  fecret  Corners  of  our  Hearts  and 
Confciences:  Omnes  nos  manifeftari  oportet 
ante  tribunal  Chrifti  !  Good  God !  What 
Grange  Difcoveries  will  be  made  that  Day 
of  things  now  buried  in  Ignorance  and 
Silence !  How  grolly  then  will  fome  cold 
Chriftians  find  themfelves  miftaken,  who 
fo  often  in  their  Life-time  did  ilrive  to  lull 
their  murmuring  Confciences  afleep,  with^ 
\  Vjejf,  5,  'Pax,  Fax  &  Securitas,  Feace,  Feace  and 
'^'  Security!    Imagining   fondly  their  carelefs 

way 


Firft  Sunday   0/ AD  VENT.  43 

way  of  living,  a  fufficient  Difpofition  to  a 
happy  Death ;  imagining  a  Life  ( becaiifc 
it  is  accompany'd  with  the  Profeilion  of  a 
Catholick  )  yet  pafhng  away  in  a  fupine  For- 
getfuhiefs  of  their  Chriftian  Duties,  drowfy 
and  lleepy  to  the  Thoughts  of  Heaven, 
loft  in  a  Fruitlefs  wafting  away  of  Time, 
drown'd  in  Vanities,  bury'd  in  the  unne- 
ceftary  Cares  of  this  World,  with  a  cold. 
Lord  have  viercy  upon  ?ne^  now  and  theji 
in  the  Confeffion-Seat :  Imagining,  I  fay,  a 
Life  thus  led  fo  fecure  a  Preparation  for 
another  World,  as  if  there  were  no  more 
required  for  gaining  Heaven  !  Sed  cum  dixe- 
rinty  Pax  ^  Securitas  j  But  whilft  they 
whifper  to.  their  crying  Confciences  (con- 
tinues the  Apofile  in  the  fame  Chapter ) 
whilft  they  whifper  to  their  Confciences, 
Peace  and  Security^  Repentinus  eis  fuper- 
veniet  interitus,  TJnexpeBedly  they  will  fee 
thejnf elves  eternally  loft.  Then  they  fhall 
rightly  underftand  the  Greatnefs  of  thofe 
Failings,  which  were  the  Occaiion  of  their 
Perdition,  and  which  never thelefs  in  their 
Life-time  they  fet  fo  little  by :  Whilft  i'o 
many  other  wretched  Souls  loft  alfo  perad- 
venture  by  their  bad  Example,  will  rife  at 
the  fame  time  in  Judgment  againft  them, 
and  will  ask  for  their  Salvation  at  their  Hands. 
F  2  Cur  feci 


44  SERMON    IT.     0?i  the 

Curfed   Example !     Thou    alone,    to  hpy/. 

many  haft  thou  been  the  Occafion  of  their 

Pfalmi^.    eternal   Ruin?    Ab  alienis  parce  fev^co  tuol 

^^'  From  other  mens  fms^  Jpare  good  Lord^  thy 

fervant ! 

But  to  acquaint  our  felves  throughly  with 
the  Numbers  of  thofe  Failings,  which  fliail 
then  be  manifefted  at  the  Tribunal  of  Chridi: 
We  may  judge  of  the  account  we  are  to 
render,  by  the  Number  of  the  Favours  we 
have  received.  Let  us  then  run  over  in  our 
Thoughts  the  Infinity  of  thofe  BlciTings, 
with  which  our  Souls  are  richly  ftored,  and 
which  Heaven  from  the  moment  of  our 
Creation,  doth  daily  fliower  upon  us  in  this 
Life,  both  in  the  order  of  Nature  and  of 
Grace  j  ^id  habes^  quod  non  acccpijii? 
JVhat  haft  thou^  O  Man,  which  thou  hajl  not 
received  ?  Firft  in  the  order  of  Nature,  thy 
Being  to  diftinguifli  thee  from  Nothing;  thy 
Life,  to  diftinguifli  thee  from  Stocks  and 
Stones;  thy  Reafon,  to  diftinguifli  thee  from 
brute  Animals  :  A  Body  to  lodge  thy  Soul 
in,  well  proportion'd,  and  organiz'd,  even 
to  the  wonder  of  Nature  it  felf  >  this  fame 
Soul  nobly  attended  with  three  Powers, 
conftantly  waiting  on  her  Motions :  An  Un- 
derflanding,  to  apprehend  and  confider  the 
Works   of   this   great   God  of  Nature  :  A 

Memory, 


Cor. 


Firfi  Sunday  of  A  D  V  E  NT.  45 

Meniory,  to  remember  and  refiedt  upon 
them  :  A  Will,  to  honour,  love  and 
thank  him  for  them;  all  thefe  the  EfFedls 
of  his  Creation,  that  framed  thee  into  Some- 
thing out  of  Nothing,  and  every  Moment 
conferves  thee  by  his  general  Providence^ 
Icfl  from  that  Something  thou  return  to 
Nothing,     ^id  babes ^  quod  non  accepifii  ^ 

Thus  far  the  Goods  of  Nature;  let  us 
now  afcend  higher  to  thofe  of  Grace :  Firjl^ 
Thy  firft  State  of  Original  Juflice,  whicli 
we  all  indeed  forfeited  in  our  firft  Parents 
Sin ;  then  thy  miraculous  Reftoration  at  the 
Price  of  the  Death  of"  thy  Redeemer ;  the 
Honour  done  thy  Nature  in  the  Perfon  of 
thy  Saviour,  to  fee  it  placed  above  the  An- 
gels; the  Favour  of  being  now  a  Member 
of  his  Church:  The  Light  of  Faith,  to  affift 
thee  in  the  Knowledge  and  Love  of  him; 
the  Help  of  fandifying  Grace,  to  give  a 
value  to  thy  Anions,  and  to  render  them 
worthy  of  eternal  Glory.  Oh  Chriflian  I 
What  Advantages  are  thefe  !  Nay,  there 
is  not  the  leaft  motion  of  exciting  Grace, 
that  ever  reaches  our  Souls ;  The  leaft  good 
Thought,  or  Lifpiration  that  carries  us  to 
Good,  that  we  receive  not  from  Chrift  as 
his  Gift,  and  the  Fruit  of  his  bitter  Palfion 
and  Death,     Oh,  ^id  hgjocs^  quod  ?io?i  ac- 

cefijlif 


46  SERMON    II.     On  the 

cepijli  ?  What  a  Favour,  think  ye,  is  done 
to  you,  and  you,  as  many  as  you  are  ( whofe 
Names  are  written  in  the  Book  of  Life) 
to  be  redeem'd,  when  the  Angels  them- 
felves  were  quite  forfaken ;  to  be  baptiz'd, 
whilft  the  Infidel  is  forfaken ;  to  continue 
firm  and  faithful  to  his  Church,  whilft  the 
Mif-believcr  is  forfaken  ;  To  return  fo  often^ 
to  Grace  by  PeJiitajice^  whilft  the  Impeni- 
tent is  forfaken :  And  finally,  to  perfeverc 
in  this  Grace  to  the  End,  when  even  an 
Apoftle  of  Chrift  himfelf  was  at  laft  for- 
faken. What  Favours  are  thefe  and  extra- 
ordinary too  !  But  obfcrve  a  little  for  your 
Inftrudion  the  Words  of  the  Great  Si.BaJil, 
'Judicium    gratia?n    fequitur  ;      Grace     is 

follow  d  with  judgmefit :  That  is,  to  the 
Meafurc  we  have  been  favour'd,  we  fhall 
accordingly  be  judged  for  it.  This  Truth  is 
alfo  ftrengthen'd  by  the  Pen  of  an  Evan- 
gehyi,  as  deliver'd  from  the  Mouth  of  Jefus 
Chrift  'j  Ciii  multum  datum  eji,  multum  quce- 
retiir  ab  eo  j  On  whom  much  hath  been  be- 

Jlowd,  much  will  alfo  he  required  at  his 
hands. 

We   cannot   in  Juftice,    Chriftians,    but 
acknowledge  that  much,    and  very  much 
indeed  hath  been  beftow'd  upon  us ;  are  we 
all  therefore  ready  upon  the  Summons  to  ac- 
count 


Lvh  12. 


ytrft  Sunday  ^ADVENT.  47 

count  for  it  ?  Have  we  been  good  Impro- 
vers and  difcreet  Difpenfers  of  thefe  Goods 
of  our  gracious  Mafter  ?  Have  we  been  juft 
to  God  Almighty  by  a  due  and  daily  Ac- 
knowledgement of  his  Favours  ?  Or  rather 
(as  our  Confciences  confcfs  the  Truth  )  how 
many  Benefits  hath  he  conferr'd  upon  us, 
which  we  have  fcarcely  thought  upon,  or  at 
leaft  thought  to  have  been  fuch  ?  And  infi- 
nitely more  perhaps  he  had  beftow'd  upon 
us,  had  we  our  felves  not  flood  in  our  own 
Light,  and  put  an  Obftacle  to  the  Courfe  of 
them.  Next,  have  we  been  juft  to  our  own 
felves  by  a  right  Ufe  of  the  Benefits  received 
at  his  Hands  ?  On  the  contrary,  how  many  * 
Infpirations  have  we  defpifed  ?  How  many 
good  Motions  have  we  render'd  unprofitable? 
But  above  all,  how  many  times  have  we 
frequented  his  Holy  Sacraments^  and  where 
are  the  Fruits  thereof?  Oh  Catholicks  !  So 
many  Confejfions^  and  fo  little  Amendment! 
Where  are  the  Fruits  thereof?  Laftly,  have 
\ve  been  alfo  juft  to  our  Neighbour,  in  em- 
ploying the  Gifts  of  God  to  his  Spiritual 
Profit  and  Advantage  ?  For  believe  me,  Chri- 
ftians,  we  ought  to  be  all  Preachers  and  In- 
ftrudiors  to  one  another  ;  You  as  well  of  the 
one  Sex,  as  We  of  the  other ;  you  of  the 
Sword^  as  well  as  we  of  the  Gown :  All 

Preachers, 


4S  SERte'ON    II.     On  the 

Preachers,  all  Injftrudors  to  one  anotlien 
^ut  fince  peradventure  this  common  Duty 
is  not,  by  Perfons  of  your  Condition,  lb 
properly  comply'd  with  in  the  Performance 
6f  their  Tongues ;  it  ought  indifpenfiably 
"  to  be  anfwer'd  in  the  Example  of  their 
Lives.  Et  plus  docet^  vita  quam  Lijigua ; 
A  good  Life  teaches  bette?^  than  an  eloquent 
^07igue. 

Consider  then,  dear  Chriftians,  how 
obligatory  the  State  of  every  one  in  general j 
as  Man  and  Chrillian,  is,  And  chargeable 
enough  upon  every  Confcience,  were  the 
total  Account  to  finifh  here.  But  it  is  not 
fo;  there  yet  remains  a  private  Scrowl"  of 
Debts,  fcarce  thought  upon,  I  flincy,  by  the 
greater  part  of  the  World,  and  yet  to  be 
clear'd  between  God  and  Us,  before  we  can 
hope  for  a  juft  Difcharge, 

I  remember  to  have  read  a  certain  Story5 
related  of  the  Emperor  Cljarles  the  Fifth  j 
who  lodging  cafually  in  a  certain  Village, 
and  hearing  there  how  able  a  Man  the 
Paflor  of  this  Village  was  in  Management 
of  Confciences,  was  defirous  to  disburden 
his:  So  fending  for  this  famed  Prieji  the 
next  Morninsf,  he  made  his  Confeflion  to 
him  J  but  in  the  accuftom'd  manner  he 
formerly  had  ufed  with  others  of  the  fanie 

Coat, 


Firfi  Sunday  c/  A  D  V  E  N  T.  49 

Coat,  his  Spiritual  Direcflors.  The  Pajior 
indeed  anfwcring  fully  the  Character  that 
had  been  given  of  him,  underftood  ex- 
treamly  well  how  to  perform  his  Part  in 
this  difficult  Employment ;  fo  giving  the 
Emperor  a  quiet  hearing,  till  he  pretended 
to  have  no  more  to  fay;  then  turning  calmly 
upon  him  with  a  winning  Grace,  A?id  is 
this  all  (faid  he)  0  Emperor'^  Sure  it  can^ 
not  be  J  Dixijli  pec  cat  a  Caroli,  die  nunc 
peccata  Ca^faris :  Tou  have  cofjfej's'd  the  Sins 
^/"Charles  onl)\  now  confefs  the  Sins  ^"Caefar? 
Do  you  imagine,  that  you  can  govern  the 
whole  Empire,  and  that  nothing  will  be 
laid  to  your  Charge  for  it  ?  Where  is  the 
Account  of  fo  much  innocent  Blood,  that 
now  perhaps  does  cry  to  Heaven  for  Ven- 
geance ?  Where  is  the  account  of  fo  many 
Injuftices  done  by  your  Officers,  and  coun- 
tenanced, or  at  leafl  not  Icok'd  into  by  you  ? 
Where  is  the  Account  of  the  Diforders  of 
your  Court,  promoted  or  encouraged  by 
your  Negligence,  or  Example  ?  And  can 
you  think,  thefe  Crimes  concern  not  you,, 
O  Emperor  ?  Dixijii  peccata  Caroli,  die 
nunc  peccata  Caefaris  I 

I  fuppofe,  pious  Company,  you  eaiily 
reach  at  my  Defign  in  relating  to  you  this 
Story.    Every  one  of  us  here,    as  well  as 

Vol.  I.  G  every 


50  SERMON    II.     On  the 

every  one  elfe  in  the  World,  doth  ad  upon 
this  Stage  of  Life  in  the  Prefence  of  God 
Almighty  a  double  Part,  of  a  Charles^  and 
of  a  Ccejar ;  and  the  Faults  of  the  one  are 
bbferved  by  the  Eye  above,  and  regifter'd 
equally  with  the  other.  By  the  Part  we  a(5l 
of  C/jarleSj  are  underflood  the  common  Du- 
ties of  every  one,  as  Man  and  Chriftian : 
( thofe  already  I  have  treated  of : )  By  that 
of  Ca/ar,  are  underftood  the  particular  Ob- 
ligations of  every  State  or  Condition  we  are 
In  ;  and  for  which  we  are  as  well  to  anfwer 
to  God  Almighty,  as  for  the  former. 

The  Churck-?nan  is  accountable  to  God 
for  the  Conduit  of  thofe  Souls,  that  are  com- 
mitted to  his  Charge ;  and  for  the  difpenling 
'of  thofe  Spiritual  Treafures,  which  are  the 
Fruits  of  the  Merits  and  Sufferings  of  Chrifi : 
The  Lay-tnan  is  alfo  accountable  to  God 
.for  his  manner  of  receiving  them,  That 
he  abufe  not  thofe  facred  Benefits  to  his 
greater  Judgment,  which  were  left  him  by 
his  Redeemer  for  his  Salvation.  The  Civil 
Magi ftr ate  is  accountable  for  the  bearing  of 
that  ^ivord^  which  for  Juflice-fake  was  put 
into  his  Hands :  The  SubjeB^  for  his  Beha- 
viour to  thofe  in  Authority ;  that  he  obey 
for  ConJ'cietice,  and  not  for  Fear  only ;  Non 
^""'  '3-  Jolum  propter  ira?n,  fed  ctiam  propter  con- 

J'cientiam. 


I  Cof.  7. 

28. 


FirJ  Sunday  of  ADVENT,  51 

•' cicntiam.  Mafiers  are  accountable  for  the 
Difciplins  of  their  Families  i  that  Scandals 
be  not  known,  and  not  remedied  :  ^ei-vants^ 
for  their  Compliance  with  that  Trull:  and 
Confidence,  which  is  necclTarily  repofed  in 
them  by  their  Mafters.  The  Marry'd  Per- 
fon  is  accountable  for  the  Duties  that  accom- 
pany a  Conjugal  State  :  The  Single  Perfon 
for  the  Blelling  of  a  Life  exempted  from 
thofe  T^ribulations ;  which,  according  to  the 

Apoftle,  are  incident  to  the  other  State 

Tribiilationem  tamcn  carnis  hahchunt  hu'jiij- 
7nodi,  Parents  are  accountable  for  the  Edu- 
cation of  their  Children ;  that  they  be 
not  encouraged  in  vicious  Courfes  through 
their  Negled,  or  ill  Example  :  Children,  for 
their  Carriage  to  their  Parents  ;  when  they 
fufFer  not  themfelves  obediently  to  be  ma- 
naged by  their  Counfels.  The  Perfon  in 
years  is  accountable  to  God  for  the  Helps 
he  hath  received  to  carry  him  through  the 
Dangers  of  this  Life  :  The  tender  Toutl\  for 
the  Simplicity  of  that  Part  of  our  Age, 
which  is  ordinarily  exempted  from  thofe  oc- 
calions,  by  which  Malice  might-  pervert  the 
Underflanding,  A^'^  malitia  miitaret  intellec-  ^"f-  -i- " 
turn.  The  Scholar  is  accountable  to  God 
Almighty  for  his  Knowledge,  by  which  he 
is  illuminated,  to  become  perfeft :  The  II- 
G  2  literate . 


I. 


52  SERMON    II.    0^2  the 

literate,  for  his  Ignorance ;  by  which  he  is 
humbled  in  the  fight  of  Men,  left  Science' 
might  unwarily  puff  him  up  with  Pride ; 
1  Cor.  8.  Scientia  injiat.    The  Rich  Man  is  account- 
able for  his   Riches,    and  with  them  for  lo 
many  fair  Occafions  of  charitable  Offices  to 
fave  his  Soul :  The  very  Beggar  alfo  for  his 
Poverty,  by  which  he  is  free  from  thofe  Cares 
that  wait  on  Wealth,  and  from  the  Tempta- 
tions to  employ  it  ill.     The  healthy  Man, 
for  a  pcrfed  \](t  of  his  Limbs  and  Powers, 
to  employ   them  in  the  conftant  Service  ot 
his   Maker :    The    very  Sick  and   Difeafed 
too,   for  the  Happinefs   of  their  Purgatory 
in  this  Life  j  did  they  bear  the  Hand  of  God 
with  Patience,  making  a  right  Advantage  of 
their  Sufferings.     To  conclude,  there  is   nq 
State,  no  Calling,  no  Condition  in  this  Life, 
that  hath  not  the  Charge  of  Cafar,  as  well 
as  of  Charles,    or  is  not  accountable  for  the. 
Mifcarriages   of  both.    Dixijli  peccata  Ca- 
roli,    die  nunc  peccata  Caefaris !  You  have 
confefs'd  the   Sins  of  Charles,  now  confefs 
the  Sins  of  Cafar. 

Thus  then,  not  to  mention  thofe  crying 
Crimes  of  capital  Sinners,  of  whom  (with- 
out the  fignal   Marks  of  an  extraordinary 
Repentance  indeed )  we  may  almoft  dare  to 
John  3,     fay,    'Jam  judicati  Jmit^    They  are  already 
^  ^*  judged ; 


Firjl  Sunday  <?/  A  D  V  E  N  T.  53 

judged :  Not,  I  iay,  to  mention  the  Horror 
of  thofe  loud  Offences:  Let  us  turn  a  little 
upon  our  felves,   and   confidcr   the  Obliga- 
tions of  our  refped:ive  Calling  or  Condition  : 
Our  Failings  in  thofe  very  Duties  only  will 
difcover  to  us  matter  enough  for  the  Difcuf- 
fion  of  that  great  Day  of  Doom.    But  thefc, 
you'll    anfwer   me  are    light    Faults  only, 
fcarcely  deferring  myApprehenfions  of  them. 
I  cannot  indeed  term  them  Sins  of  the  black- 
eft  Dye,  yet  fuch  however,   as  the  greateft 
Saints,  and  Perfons  the  moft  illuminated,  have 
thought  upon    with  trembling :    Being   not  : 
able  to  underftand   how  fuch    confiderable 
Failings  in  ouv  Chrijlian  Di(f)\  can  efcape  the 
rigorous  Judgment  of  that  Court,  where  every 
idle  Word  only  muft  be  feverely  accounted 
for :  Omne  '■jcrbwn  otiofum  —  rcddcnf  rationem  ^'^^-  '  2- 
de  eo  in  die  judicii.     Oh  no  !    Thefe  Faults  ^ 
will  then  appear  in  their    livelieft  Colours; 
when  the  Lord  ihall    fearch   Hieru/blem  by 
the  Light  of  Candles,    Scrutahor  Hicrufa-  ^f'°"  '• 
Icm    in   luccrms.     Then  we   fliall    form   a 
right  Judgment  of    them  ;  then   VvX   fnall 
fee,  and   figh  to  fee,  how  much  we  daily 
do  to  hazard  our  Salvation,    and  how  little 
we  have  done  to  fecure  it. 

But  what,  dear  Sinners,  what  Iveply  can 
\ve  think  of  making  to  fuch  numerous  and 

heavy 


14 


54  S  E  R  M  O  N    II.    On  the 

Johii.  l;ieavy  Charges  againil:  us?  Cum  qucejierit^ 
auid  refpondebimiis  ci  ?  When  he  jhall  quejiion 
us^  what  fiall  we  a?2/wer  him  ?  'Twill  be  in 
vain  to  deny  our  Faults,  they  will  fliew 
themfelves  in  Evidence  againil  us :  Omjies 
nos  manifejiari  oportet  ante  tribunal  Chrijii, 
What  then  remains,  is  to  excufe  themj  but 
in  what  manner  can  we  offer  at  io  ground- 
lefs  a  Plea  as  this  ?  Our  Excufes,  with  any 
appearance  of  Reafon,  mufl  have  regard  to 
two  Caufes  only  :  Either  of  Ignorance,  or 
o^Fi'ailty.  Yqy  Ig7iora7ice,  alas,  how  weakly 
can  we  alledge  it  !  We,  who  are  born  in 
the  Heart  of  Chrijlianity,  nurfed  up  and 
principled  in  the  Maxims  of  it ;  We,  who 
have  the  Scriptures  for  our  Inflrucflion,  and 
the  Lives  of  fo  many  holy  Men  for  our 
Example.  Nay,  we,  who  have  dajily  re- 
peated to  us  from  the  Pulpits,  the  Obliga- 
tions of  our  Religion,  the  dreadful  Confe- 
quences  of  Sin,  and  the  neceffary  Concern- 
ment for  the  Salvation  of  our  Souls.  And 
after  all  thefe  Helps  for  our  Inftrucflion,  dare 
we.  ftill  offer  at  Ignorance  for  a  Plea  ?  Let 
lis  then  make  our  Frailty  our  Excufe,  but 
with  as  little  Hopes  of  bettering  our  Caufe 
by  it.  We  are  Frail,  'tis  true  :  But  do  we 
not  defire  to  be  fo  ?  We  neglcd;  to  ferve  our 
felves  of  thofe  Remedies,  which  J  ejus  Chrijl 

our 


F/r/?  Sunday  0/  A  D  V  E  N  T.  55 

Our  great  Phyfician  hath  prefcribed  us  for 
the  Cure  of  our  Infirmities.    We  fly  not  by 
Prayer  to   his   Protedion    in   the    time   of 
Temptation  j  We  frequent  not  his  holy  Sa- 
craments as  the  Means  to   ftrengthen   and 
fortify  us  in  his  Grace ;  We  keep  not  our 
felves  diftant  from  the  Occafion  of  Sin,  and 
fo  out  of  the  Reach  of  our  ghoflly  Enemies. 
And  if  we  yield,  then  are  we  excufable?  If 
we  fall,    then   are  we   to  be  pity'd  ?  We, 
who  call'd  not  for  Help,  whilfl  we  were 
fmking ;  We,  who  negleded  the  Supports, 
which  were  to  bear  and  keep  us  up  ;  We, 
who  danced  unconcernedly  upon   the  very 
Brink  of  the  Precipices  we  funk  into  ?  Oh 
no :    Such  Excufes  will  be  (hameful  in  the 
very  Eyes  of  thofe  that  make  them  :  Om7iis  Pf^l  io6. 
Iniqiiitas  oppilabit  os  Jimm,  faith  the  Pfal-  '^" 
miji ',  All  iniquity  nvill  Jiop   its  own  mouth 
.with  confujion. 

Thus,  Chrijiians,  you  have  feen  laid  open 
to  you  the  Exad:nefs  of  the  Judgment  of  this 
great  Day ;  Proceeding  equitably  on  the 
one  Side  upon  the  Strength  of  theAccufation, 
and  on  the  other,  upon  the  Weaknefs  of  the 
Defence.  Now  follows  the  Exadlnefs  of  the 
Juftice,  in  the  Severity  of  the  Sentence,  and  . 
Punduality  of  its  Execution :  The  manner 
of  it  is  deliver'd   to  us  by  St.  Matthew  in 

his 


5^  SERMON    II.    On  the 

his  xiii.  Chapter  and  49.  Verfe,  The  Angels^ 
(  fays  he )  Jhall  feparate  the  juji  from  the 
ivicked.  Where  'tis  obfervable,  that  he 
faith  not,  The  Great  Ones  fliall  be  fepa- 
rated  from  the  Lefs,  or  thofe  of  meaner 
Quality  or  Condition  ;  the  fole  Diftindion 
then  will  be  between  the  Good  and  Bad  j 
Separabiint  malos  de  medio  jiijiorum.  The 
Juil  then  being  placed  on  the  Right-hand  of 
pur  Lord,  the  Wicked  on  the  Left,  as  a 
Mark  of  their  Misfortune  5  This  great 
Judge  will  pronounce  their  final  Sentence 
without  Repeal.  The  Juft  fhall  be  invited 
in  thefe  pleaiing  Terms,  Come  ye  blejfed  of 
my  Father^  p^Hf^  J^  ^^^^  Kingdom  of  Heaven ^ 
prepared  for  you  from  the  begi'iining  of  the 
world.  PofTefs  ye  the  Kingdom  of  Hea- 
ven, and  poiTefs  ye  together  with  it  the 
Plenitude  of  all  that  is,  or  can  be  good. 
PoiTefs  ye  the  Price  of  my  deareft  Blood. 
Poflefs  ye  the  Accomplifliment  of  Man's 
Defires,  and  (after  I  have  faid  it)  infinitely 
more.  Poffefs  ye  what  the  Eye  hath  never 
feen,  the  Ear  hath  never  heard,  nor  hath 
it  ever  enter'd  into  the  Heart  of  Man; 
and  this  is  the  Reward  my  Father  hath  pre- 
pared for  thofe  that  love  him. 

But  againil  the  Wicked  a  Sentence  fliall 
be  thunder'd  of  another  Nature.  And  me- 

thinks 


Firft  Sunday  o/' ADVENT.  i^j 

thinks  I  fee  this  Judge  in  the  very  Pofture 
he'll    pronounce   it    in,    With    the   bloody 
Standard    of  his  Crofs  fix'd   on   his  Right- 
hand   ( once   the    Inilrument  of  their  Re- 
demption,   now  a  Teftimony  againfl:  them 
to  their  Reprobation )  and  the  great  Book  of 
all    their  Faults  before   him  :     Methinks  I 
fee    him    addrefs    himklf    to    thofe    poor 
Wretches  one  by  one, .  reading  to  them  the 
difmal  Lecftures   of  their  finful  Lives,    and 
with  a  Voice  of  Terror,    I  hear  him  thun- 
dering out    to    the  Ears  of  their   frighted 
Confciences    the   Words    of   the     Pfalmlji 
fpoken  in   his  Perfon,  Ha:c^    Hac  feci  ft  i, 
&  tacui  i  Thefe^  and  thefe    things  you  have 
done^  and  I  held  my  peace.     You  ( fays  he  ) 
and   you    ( Ah    Reprobate !  )    When   you 
were  yet  but   in  your  younger  Years,   you 
fcarce   began   to   know  me,    but    you  of- 
fended  me.  You  learn'd  indeed  my  Name, 
but  it  was  only  to  blafpheme  it,    or  to  ufe 
it  as  a  Seafoning  to  your  vain   DIfcourfe. 
This  you  did^  and  yet  Iheld  tny  peace:  Hac 
fecijii)  &  tacui.  Then  growing  up  in  Years, 
you  grew  up  in  Wickedncfs  too  j  you  foon 
lifted  your  felf  in  the  Roll  of  lewd  Com- 
panions,   who    were  your   skilful  Mafters 
in  Libertinijm  and  Lujl^  and  under  whofe 
hopeful  Tutelage  you  gave  your  felf  over  to 
Vo  L  I.  H  thofc 


SERMON    11.     On  the 

thofe  irregular  Pafiions,  which  are  predo"-' 
niinant  in  the  Licentioufnefs  of  that  Age  > 
And  yet  I  held  my  peace -y  Et  taciii.  Then 
entering  into  an  Age,  that  enters  alfo  into 
the  Concerns  of  this  World,  you  embraced 
them  fo  entirely,  as  if  a  Livelihood  were 
your  only  Care.  You  raifed  your  felf  a  For- 
tune upon  the  Ruins  of  the  afflidted  Orphan 
or  Widow  ;  or  gaining  it  juftly  by  a  Law- 
ful Inheritance,  you  fquander'd  it  away  in 
diflionefl:  Courfes,  whilft  your  Wife  and 
Family  were  in  want  at  Home.  You  neg- 
lected the  honeft  Education  of  your  Chil- 
dren ;  or  advanced  them  by  unjuft  and  un- 
warrantable Ways.  Your  injur'd  Creditors 
peril! I'd  with  Hunger,  whilll  your  Daugh- 
ters were  cloath'd  in  Silks,  and  your  Table 
plentifully  furnifli'd.  When  you  were  Great, 
you  abufed  your  Power  to  opprefs  the  In- 
nocent i  When  you  were  Low,  your  Envy 
laili'd  at  thofe  who  were  above  you :  All 
this  you  d'ld^  and  yet  I  held  my  peace.  Fi- 
nally, in  your  decrepid  Age,  when,  even 
according  fo  the  courfe  of  Nature,  It  was 
then  high  time  to  think  of  another  World, 
your  Affedions  were  ftill  link'd  failer  to  this : 
Your  .Reftitutions  for  unlawful  Gains  were 
never  thought  upon  j  your  Charity  grew 
colder  as  your  Nature  did :  And  your  Heart 

was 


Fir/l  Sunday   o/' ADVENT.  59 

was  never  more  ftrongly  faften'd  to  tlie 
Earth,  than  when  you  were  upon  the  point 
of  leaving  it.  Thus  you  grew  old  in  Sin 
and  Iniquity,  every  Age  bringing  with  it 
new  Occafions  of  offending  me,  Hcecfecijii^ 
cf  tacui. 

Bu  T  ftay !  Methinks  our  Judge  doth  feem 
to  change  his  Note,  and  now  to  cry  to  the 
Damned,  iif^r,  (Qf  hccc  nonfecifti,  Gf  tacui , 
Thefe  and  thefe  things  you  have  not  done, 
and  yet  I  held  my  Peace.  Thefe  are  the 
Omiffions  of  charitable  Offices,  which  the 
Gofpel  particularly  infills  upon,  and  which 
in  appearance  are  proceeded  again  ft  with  the 
Iharpeft  Severity  of  all.  Tmt  have  not  fed  me  ^ 
(faith  our  Saviour)  when  1  was  hungry\  in 
the  Perfon  of  my  little  Ones ;  Ton  have  ?iof 
cloath'd  me  when  I  was  naked;  Ton  have 
not  vijited  me  when  I  was  dijirejjed.  I  won- 
der they  had  not  anfwer'd,  —  And  what  could 
be  their  Obligation  fo  to  do }  The  delicate 
Eater  might  have  reply'd  j  'tis  true,  the  Poor 
complain'd  of  Thirft  and  Hunger,  but  he 
had  never  wrong'd  them  of  their  Bread  j 
what  he  confumed  upon  his  dainty  Palate, 
was  but  his  own  to  difpofeof  at  his  pleafure. 
The  vain  Ga llant  might  have  alfo  reply'd; 
That  the  Poor  indeed  were  naked  and 
■ftarved  with  Cold,  but  he  was  never  the 
H  2  Perfon 


6o  S  E  R  M  O  N    IT.     0;z  the  \ 

Perfon  that  robb'd  them  of  a  Rag  thafe^ 
kept  them  warm.  And  for  the  idle  and 
lazy  Liver  ;  'Tis  true,  he  had  not  pain'd 
himfelf  in  comforting  the  diflreffed  Sick,  or 
Prifoner,  but  neither  was  he  the  Occafion 
of  their  being  fo.  And  what  was  then  the 
III  of  fuch  Omiffions,  that  might  deferve  fo, 
rigorous  a  Sentence  as  the  Lofs  of  Paradife  ? 
The  111  was  this :  That  thofe  unfortunate 
WorldHngs,  v/hilfl  they  mif-fpent  their 
Time  and  Means  in  Gaming,  in  Dreffing, 
in  Feafting,  and  Diverting  themfelves,  un- 
luckily omitted  the  Occafion  of  doing  good 
(in  the  charitable  Affiftance  of  their  necef- 
iitous  Neighbour )  a  nd  with  it  the  fair  Oc- 

Sertfi,  38.  cafion  of  gaining  Heaven,  ^lam  ergo  /pern 
habere  pojfiint  ( cries  St.  Aujiin  )  qui  male 
faciunt,  qiiando  illi  perituri  jiint  qui  bona 
non  faciunt  ?  What  hopes  then  can  thofe 
promife  to  themfelves  who  have  done  ill, 
when  fuch  are  like  to  perifh  who  do  no 
good  F    Hc^c  &  hcec  non  fecijii,  &  tacui — 

ifa.  42.  ^acuiy  femper  filui,  Patiens  fui  j  /  held 
my  peace ^  I  was  always  filent^  X  was  pati~ 
ent :  But  now  I  will  fpeak  like  the  Woman 
in  Labour,  iit  parturiens  loquar  y  now  you 
fhall  fee  that  I  am  a  Striking  God,  Et  fcies 
quia  ego  Dominus  percutiens.  Go  ye  then  from 
me  ye  curj'cdy    go  from  Thee  ?  Good  God  ! 

And 


de  San£l. 


M 


Ezsch 
9- 


Firji  Sunday  c/ AD  VENT.  6r 

And  whither  can  they  go,  if  they  go  from 
Thee  ?  How  fliall  the  Weight  go  from  its 
Center !  Or  how  fliall  the  Will  go  from  its 
Good  ?  Yes,  Go  from  me^  ye  ciirfed^  into, 
the  fire  of  hell :  There  fcorch,  and  burn 
eternally ! 

This  terrible  Sentence  is  that  double  cut- 
ting Sword,  which  St.  fohn  in  his  Revela- 
tions faw  come  down  from  the  Mouth  of  the 
S>on  of  Man  :  De  ore  ejus  gladius  iitrdqiie  ^'""' " ' 
farte  aciitus  exlbat  j  From  his  mouth  came 
out  a  [word  fiarp  and  edged  on  both  fides. 
The  double  Sharpnefs  of  that  Sword,  ex- 
preiTes  the  Property  of  this  Sentence,  which 
wounds  the  Damned  with  both.  Edges  of  it : 
With  the  thoughts  of  Heaven  for  what  they 
are  fallen  from ;  An  Eternity  of  Happinefs : 
And  with  the  thoughts  of  Hell  for  what 
they  are  fallen  in,  An  Eternity  of  Tor- 
ments J  Difcedite  d  me^  in  ignem  ceternum  ! 
Oh,  how  that  Thought  will  cut  and  tear 
their  Souls,  to  be  deprived  eternally  of  the 
Joys  of  Heaven,  and  yet  in  an  Impofiibility 
of  forgetting  them!  Then  will  they  burll 
into  Cries  and  Curfes,  that  they  had  fold 
their  Paradifi  at  fo.  cheap  a  rate.  But  if  it 
were  permitted  us  (  fay  they)  to  live  again 
once  more.  Oh  what  Examples  would  we 

then 


6#  S  E  R  M  O  N    II.     On  the 

then  be  of  a  Penitential  Life,  and  what  ex- 
traordinary means  would  we  then  make  ufe 
of  to  fecure  our  Salvation !  Bat  Hell^  wc 
know,   is  full  of  Aftcr-refolutions. 

Thus  ends  the  Judgment  of  that  Great 
Day,  with  Joy  to  the  Juft,  Confufion  to 
the  Wicked :  The  BlelTed  accompany  their 
Judge  to  receive  the  Reward  ;  The  Curfed 
are  hurl'd  down  to  Hell  to  receive  their 
Punifliment. 

Which  way,  beloved  Chrifliians,  do  you 
Intend  to  take,  for  the  Choice  is  ftill  in  your 
Wills?  But  confider  well,  as  you  tender 
your  future  Happinefs,  lince  on  this  Sen^ 
tence  depends  Eternity.  And,  Sinners,  tell 
me,  what  think  you  of  the  State  of  a  Dam- 
ned Soul?  Are  the  Pleafures  of  the  World 
worth  the  Experience  of  that  Mifery  ?  Ask 
firffc  this  Queftion  of  your  felves,  ^is  po- 
terit  habitare  de  vobis  aim  igne  devorante  ? 
Who  of  you  all  have  Courage  enough  to  take 
up  his  Habitation  with  devouring  Flames  ? 
Since  therefore  this  mufh  be  your  dwelling 
for  Eternity,  come  along  with  me,   and  let 

us  go  down  to  Hell  together You  are 

ftartled  at  riiy  ftrange  Propofal :  Yet  'tis  the 
very  fame  a  great  Saint  makes  you,  and  of- 
fers himfelf  to  be  ji  Companion  with  you. 

Defcendamus 


Firjl   Sunday  ^"ADVENT.  63 

Dejccndarjius,  faith  he,  /;/  infcnmm^  let  us 
2p  down  to  Hell,  but  whilft  we  are  yet  alive-, 
left  we  be  forced  thither,  when  we  are 
dead  :  Dejcendamus  in  infernum  vive?iteSy  ?ic 
defcendamus  morientes.  Let  us  then  go  down 
to  Hell  in  our  Thoughts,  by  a  ferious  Con- 
lideration  of  the  Nature  of  it,  and  inform 
our  felves  throughly  of  the  State  of  things 
there  ;  that  by  a  right  underftanding  of  the 
fad  Condition  of  thofe  wretched  Inhabitants, 
we  may  open  our  Eyes  to  view  the  Danger 
we  are  in,  in  following  them.  Such  Thoughts 
as  thefe,  if  well  improved,  will  foon  make  us 
enter  into  our  felves,  and  by  a  ferious  JSx- 
amen  of  our  Confciences,  to  prevent  the 
dreadful  Day  of  Wrath,  and  rigorous  Dif- 
culFion  of  our  Judge  :  Si  nofmet  ipjbs  dijudi- 
caremus^  non  iitique  judicaremur.  And  fmce 
we  are  not  able  to  anfwer  One  for  a  thouf- 
and,  let  us  ftrive  with  humble  Job  to 
appeafe  him,  rather  than  to  juftify  our 
felves  y  Meiim  jiidicein  deprecabor.  j^h  9 

Just  Judge,  yet  Merciful  Redeemer! 
Remember  thou  art  yet  our  Advocate ! 
Plead  then  for  Us  whilft  there  is  time 
for  Mercy.  And  as  Thou  comeft  now, 
as  Prince  of  Peace  in  this  approaching 
'Solem?iity   of  thy   Human    Birth ;    So    let 

that 


I  Cor.  \  It 

31. 


64  S  E  R  M  O  N    II.     On  the,  kc. 

that  Sweetneis  exprelTed  at  thy  firfl  Ap- 
p'earancej  flielter  us  from  the  Fury  that 
v/ill  accompany  thy  fecond.  Remember^ 
Deareft  JESU,  that  the  occafion  of  Thy 
Coming  Was  to  fave  me  j  Oh  let  me  not 
be  loft  then,  when  Thou  ilialt  come  to 
judge  me  !  Reco'rdare,  J^f'-'-  P^^^  ^^^d  fum 
caufa  tiice  "oia :  fie  me  per  das  ilia  die  ! 
Amen. 


A 


A 


S  E  R  M  O  N 


Preach'd  before  the 

I 


KING  and  QUEEN, 


UPON 

The     Second    Sunday    in    ADVENT, 
being  the  Fifth  of  December,  1686. 


By  the  Reverend  F  A 1'  H  E  R 

Dom.  PHIL.  ELLIS,  Monk  of  the  Holy 
Order  of  St.  BENEDICT,  and  of  xht  Englijh 
Congregation,  Chaplain  in  Ordinary,  and 
Preacher  to  their  MAJESTIES. 

As  Puhlijh'd  by  His  Majesty's  Commmd. 


Printed  in  the  Year  MDCCLXI. 


S  E  R  M  ON    II. 


^ 


Preach'd  before  the 


KING  and  QUEEN, 

Upon  the  Second  Sunday  in  ADVENT, 
being  the  Y'lhh.  o^  December,  1686. 


M  A  T  T  H.  xi.  2. 
Joannes   in   vinculis. 

yobt  in  Prifon, 

T  RANG  E  furprizlng  News, 
(Sacred  Majelly)    Jolm   in 
Prifon.    j^c/'^z  the  Child  oi  Likx.ii. 
Prayer,  the  Gift  and  Dar- 
Hng  of  Heaven,  the  mighty  Luke  n. 
Subje<ft  of  an  Angel's  Em- 


bafly,  himfelf  an  Angel,  and  is  he  in  Prifon  ? 
John  fiU'd  with  the  Holy  Ghoft  in  the  very 
Womb,  filling  his  Mother  with  Prophecy, 
and  all  People  with  Admiration,  as  foon  as 
he  appear'd  in  the  World,  and  is  he  in 
Vol.  I.  12  Chains?, 


Matth.w. 
10. 
Luke  I .  I 


4>: 


66. 


i' 


[68] 

Jh  ivincu- 
lis.Vulgat. 
Matth.  1 1 . 
II. 

Luke  1. 17' 


2  Kings  1 . 
lO. 


Luke  i.i-j- 
Et  Incre- 
dulos  ad 
frudenti- 

nmjujio- 
rum.   Vul- 


Met  us  bat . 
Vulg.  re- 
'vtrebatur 
Hub.  in 
ancord. 

Mark.  6. 
20. 

aivrir- 
ionfer-va- 
bat.Mon- 
tan. 


SERMON    II.*    On  the 

Chams  ?  Is  this  the  Character  of  the  o;reatefl; 
Man  who  ever  rofe  among  the  Sons  of  JVomen  ? 
Is  this  the  Herald,  Precurfor  fent  to  prepare 
the  Mejjiah'%  Way  in  the  Spirit  and  Power 
of  Elias  ?  But  he  is  tamely  feiz'd,   and  com- 
mitted to  Goal,  when   Elias  would  have 
call'd   fire   from  Heaven  to   confume  the 
facrilegious    Hand.     Is   this    the   powerful 
Man,  who  was  to  convert  the  Hearts  of  the 
Fathers  to  the  Children^  and  the  Difobedient 
to  the  Wifdom  of  the  Juji  ?    I  fliould    not 
have  wonder'd  at  his  Father's  Incredulity, 
had  he   forefeeii   the  Paflage  of  this  Day  j 
he  would  have  been  flruck  Dumb  without  a 
Miracle,  Horrour  and    Amazement   would 
have  done  the  Work  j  unlefs  I  may  call  it  a 
greater  Miracle,  ihsiljohn,  IN  PRISON, 
heard  the  Works  of  Chrift,   than  all  the  mi- 
raculous Works  He  heard.    In  fhort,   is  this 
the  Man,  whom  Herod  not  only  efleem'd, 
but  alfp  knew  for  certainty  to  be  jtiji  and 
holy  ?  Sciens  ilium  jiijium  &  fanBum  j    and 
what  could  have  endear'd  him  fo  much  to 
a  wife  Prince  ?  And  %i.Mark  feems  to  imply 
no  lefs,  cufiodiehat  eum,  he  kept  him,  who 
would   doubt  but  as   a  Counfellor    and   a 
Friend  ?  And  fo  the  Evangelift  goes  on,  au- 
dito  eo  multa  faciebat  ^   he  did  many  things 
by  his  Advice,  and  heard  hiin  gladly-    So  far 

it 


Second  Sunday  ///ADVENT.         [ 69 ] 

it  is  very  well  j  'tis  what  we  cxpei5led.  But 
St.  iL«/6^  fays,   he  added  one   thing  over  a?id  Lukei. 
above  ;  adjecit  &  hoc  fupcr  onutia  \  hejhut  him  *°' 
not    in   his  Clofet,   but   in  Prifon.    Strange 
Paradox  of  Providence  !    Strange    turn    of 
Fortune  !  Strange  Emblem  of  human  Mu- 
tability ?  A  frelli  Inftance  of  that  old  LefTon, 
put  not  your  truji  in  Pri?2ces,  nor  in  the  Sons  Pfal>»  t. 
of  Men,    in    whom     is  jio    Salvation^     for  ^ 
JOHN   IS  IN  PRISON. 

But  what  real  or  pretended  Crime  could 
be  laid  to  the  Charge  of  a  Perfon  fo  ufeful 
to  his  Prince,  fo  ferviceable  to  the  Publick, 
fo  juft,   (o  holy   and   inoffenfive  in  his  pri- 
vate Capacity  ?  The   Gofpel  being   but  an 
Abridgement  of   Tranfad:ions,    fets  down 
only  the  immediate  Caufe,  the  immediate 
Provocation,  becaufe,  fays  St.  Luke,  Herod 
the  Tetrach  was  reproved  by  him  (cum  corri-  Lah^.i<). 
peretur  ah  eo)  forHerodias  his  Brother  sWife^  ^^'"'^  ^• 
(becaufe  he  had  Married  her,  fays  St.  Mark^  Etdeom- 
his  Brother  being  yet  alive)  and  for  all  the  f^^'H' 
evils  which  he  had  done,  Luke  Hid 

But  Jofephus  [Antiq.  1.  18.  c.  10.)  as  a 
Statefman  and  Politician  dives  into  the 
bottom  of  the  Difference,  and  difcovers  the 
firft  Spring  which  moved  Herod  againft  the 
Baptiftj  becaufe  he  excited  People  to  the 
Pradice  of  Virtue  and  Juftice  5  quia  pra- 

cipiehat 


[70]  SERMON    11.  -    On  the 

dpiebat  'Judceis  '•oirtiiti  dare  operam^  j^ift^" 
iiam  cole?'e  :  Upon  which  Do(ftrine,  as  guilt 
is  ever  jealous,  but  commonly  in  the  wrong 
place,  corrupt  Minifters,  and  a  Govern- 
ment noted  for  many  Injuftices,  pretended 
to  ground  their  poliiick  and  irreligious  Suf- 
picion,  that  it  would  be  of  dangerous  confe- 
quence ',  a  general  Reafon  for  every  thing 
one  has  a  mind  to  obftrud:,  when  no  other 
Reafon  can  be  given  :  That  it  was  not  yet 
time  to  fuffer  fuch  Dodtrine  to  be  preach 'd, 
7ie  novi  aliquid  Jiat,  as  the  Hiftorian  con- 
tinues, leji  it  fJ^ould  caufe  fome  Dijlurbance 
in  the  State :  Wherefore,  fays  he,  upon  this 
fole  Sufpicion,  not  for  any  real  ground  of  it, 
but  upon  the  Apprehenlion  of  Confequences 
meerly  imaginary,  John  began  to  decline 
in  the  Tetrach\  Favour,  the  Tetrach  began 
to  fear  whom  he  ceafed  to  Love ;  he  firft 
open'd  his  Ears  to  Accufations  againft  him, 
and  then  his  Hand  to  feize  him,  tenuit 
eum^  and  behold  "Joannes  in  VincuUs^  John 
is  in  Prifon. 

An  d  here  let  us  leave  a  while  this  Mar- 
tyr of  Juftice,  to  eonfider  a  little  the  Weight 
and  Importance  of  this  Do(Slrine ;  How 
much  Justice  conduces  to  the  Happinefs 
both  of  Prince  and  People,  when  its  Didates 
^re     foUow'd,    and    what    Reparation    is 

required 


Second  Sunday  /«  ADVENT.         [71] 

required  when  they  are  negleded.  The  tirft 
comprehends  the  Nature,  the  Excellence, 
and  the  feveral  Species  of  Juflice,  and  ihall 
be  treated  in  my  Firfl  Part :  The  fecond 
regards  the  Violation  of  it,  as  it  is  reparable  ; 
where  I  fliall  fpeak  of  Restitution,  and 
Conclude. 

Let  us  beg  a  Portion  of  his  Spirit,  of  his 
Firmnefs  and  Courage,  that  I  may  not  fink 
the  Reputation  of  that  Caufe,  which  he   fo 
glorioufly  maintain'd ;  but,  as  I  cannot  hope 
to  bear  it  up  to  that  Height,  fo  it  is  my  Com- 
fort that  I  need  not,   fmce  I  fpeak  to  an  Af- 
fembly  already  prepared  to  receive  a  Doc- 
trine fo  agreeable  to  Reafon,  and  effential  to 
the   Law  of  Chrift,  who   came    into   the 
World,  to  puhlifi   his   word  to  J  a  cob  ^    his  P/al.  147. 
jujlice  and  judgments  to  Ifrael^  when  the  An-  '^' 
gel  faluted  the   BlefTed  Virgin   in  the  fame 
Terms  we  make  our  ufual  AddrelTes  to  her, 
Hail  Mary  full  of  Grace ^  &c. 

r  T  is  the  firil  and  greatcfl  Commenda- 
tion of  Juftice,  that  it  comprehends  all  Vir- 
tues in  it  felf,  runs  through  every  Branch  of 
the  Divine  and  Human  Law,  and  verifies 
the  bold  Aflertion  of  ^  learned  Writer, 
that,  as  never  any  thing  was  well  done 
which  was  not  dire<ft:ed  by  Juftice  ;  fo  never 

any 


[yz]  SERMON    II.  *    0;;  the 

any  thing  was  done  with  a  right  Intention, 
if  it  was   not  for  the  fake  of  Juftice.  The 
ancient   Author    of    the  imperfefl   Work 
,         among  thofe  of  St.  yohn  Chryfoftomj  ingeni- 
oper.  itrt'    oufly  propofes  Juftice  as  the  Vine,  all  other 
per  apud    Virtucs  as  the  Bra?i-ches.  which  are  vegetated 
Horn.  j4.    and  nouriili'd   with   the  Juice  and   Spirits, 
which  are  tranfmitted   to  them  from  this 
Mother-Stock.    And  what  can  be  a  greater 
Evidlion  of  this  Truth,  than  the  Holy  Ghoji'^ 
generally  ufing  that  Name  for  the  Perfe(5tion 
of  all,  and  promifcuoully  for  every  Virtue? 
For  when  he  would  deliver  the  verbtim  bre- 
'viattmij  fpeak  much  of  a  Man  in  a  little, 
a  Panegyrick  in  a  Word,  he  calls  him  Jiiji  -, 
Thus,  when  he  would  raife  in  our  Minds  a 
high  Efteem  of  Noah,  he  calls  him  ^jujl  and 
Gen.  6.9.  perfeB  man,  Noe  inr  jujius  atque  perfeSfus-, 
when  he  would  commend  the  extraordinary 
Piety  and  fingular  Prudence  of  St.  Jojephy 
Matth.x.  yofeph  cian  ejjet  jujlus  j  when  he  would  re- 
prefent  in  one  View  all  the  Virtues   of  our 
Luke  I.  6.  Baptijl's  Parents,  erant  atJibo  jiifii:  And  in- 
'9-  fine,  when  he  had  drawn  the  Portrait  of 

our  Redeemer,  with  his  Government  upon 
his  Shoulder,    to  cxprefs    his   Sovereignty, 
he  calls  him  IVo^derful,  for  his   Condudt ; 
Jftiiah<^,    Counfellor,  for  his  Knowledge ;   the  Mighty 
6.  God  J  for  his  Power  5  ihe  Everlajling  Father  ^ 

for 


SecWiJSvsDAY  in  ADVENT.  [73] 

for  his  Affedion  to  his  People  ;  the  Prince 
of  Pence,  for  the  TranquiUty  of  his  Rei'gn  ; 
and  this,  fays  he,  is  his   Name,  his  Stile, 

,  ^^  .  .  •    ,      Hoc  ejitio- 

Charader  and  Property,  'vocabttur  mme?i  ejus ;  ^^  ^'^^^ 
all  which  he  funis  up  elfewherc  in  one  Word,  -^ocahunt 
Dominiis  jujius  nojler,  our  Lord,  our  King,  jf;^  ,3, 
the  Jujl.  ^' 

From  which,  and  many  fuch  Inftances 
it  appears,  as   ^t.Jolm  Chryfopm  obferves,  ^'""''■^' 
That  a  jull  Man  is  a  Denomination,  which 
implies  all  Virtue ;  that  Juftice  (as  he  fpeaks 
in  Pfalm  xiv. )  is  a  Compound  of  many  Vir- 
tues, and  one  adtive  Virtue  does  not  make 
a  Virtue,  Utia  virtus  aBiva  non  facit  virtu-  Jujiitia. 
tern.    How,  great  Dodtor !    Is  not  one  Vir-  "f^Xi: 
tue  a  Virtue  ?  No,  replies  he,  no  more  than  'virtutibus, 
the  Lofs  of  one  Plank  makes  a  Wreck,  or  ^^.""^^  ^^, 
one  Stone  can  build  an  Houfe :  A  Ship  can-  ti'va  mn 
not  be  built  without  Planks,    nor  a  Houfe  {^J/;;^'''"" 
without  Materials ;  but  Planks  without  Mor- 
tifed,    and  Stones  without  Cement  are  of 
little  or  no  Service  :  So  are  all  other  Virtues 
without  Jufticc ;    They  are  loofe  and   dif- 
join'd,   they  cannot  denominate  a  Man  Vir- 
tuous, becaufe  they  cannot  denominate  him 

Just. 

I  know  our  Pulpits  continually  ring  with 
the  Praifes  of  Charity,  as  the  Mother  and 
Miftrefs  of  all  other  Virtues,  and  little  Is 

V01..T.  k  heard 


[74]  SERMON    II.*    On  the 

heard  of  Juftice.  But  you  are  to  obferve, 
that  the  Pulpit,  in  preaching  Chriflianity^ 
.  luppofes  Morality  ;  as  one  who  labours  to 
beautify  and  adorn  a  Fabrick,  fuppofes  the 
Foundation  is  well  laid,  otherwife  it  would 
be  Madnefs  to  fpend  his  Time,  his  Money 
and  Induftry  upon  a  Houfe,  which  may 
likely  fall  upon  his  Head,  and  bury  him 
with  his  Art  and  Charges  in  the  Rubbifh. 

No  w  Juftice  is  the  Ground  of  Moral  Vir- 
tues, as  Charity  is  of  the  Chriftian  :  And  as 
it  is  a  Folly  to  think  to  hcPiciis  without  firfl 
being  Honefi ;  fo   It  is   a  fond  Hope,  and 
fenfelefs  Endeavour  to  fuperftrudt   Chanty 
wherry ujlice  has  not  fecured  the  Foundation. 
To  proceed  therefore  from  the  more  ge- 
neral and  larger  Acceptations  of  the  Word,  to 
the  common  and  more  reftrain'd  Ufe  of  it, 
as  it  fignfies  a  particular  Virtue,  it  is  defined 
u/p.  I.  de  by  Divines  and  Moralifts,  after  Ulpian,  Coji^ 
■^■f/  '!^i^^  Ji^fis  t§  perpetLia   voluntas ^  jus  fuiim  ciiiqiie 
jure.         tribuendij  A  conftant  and  unchangeable  Will, 
and  Refolution  of  giving  to  every  one  li^hat  be- 
longs  to  him  J  whether  in  Buying  and  Selling, 
or  any  fort  of  Trade  or  Exchange,  which 
we  call  Com??mtative  Jujiice :    Or  by  deal- 
ing out  Rewards  or  Favours,  with  refped 
to  the  Merit,  or  Fidelity  of  Perfons,  which 
wc  c^WDifribuiiveJuJlice:  Or  performing 

that 


I  Second  Sunday  in  ADVENT.  [j^] 

that  Service,  which  every  one  in  his  refpec- 
tive  Station  is  bound  to  exhibit  to  the  Pub- 
lick,  which  is  tcrrrid  Legal yu/lice  :  Or  re- 
Itoring  the  Goods  and  Effcdts  of  another, 
which  wc  have  dcftroy'd,  or  unjuftly  de- 
tain'd,  which  is  called  ReJJitution.  \  pur- 
pofely  abftain  from  mentioning  that  fort  of 
Juftice,  which  inflid:s  Puniiluiients,  and  is 
called  VindiBhe:  I  fpeak  nothing  of  it,  I 
fay,  partly  becaufe,  'tis  a  Branch  of  the  Dif- 
tributive  :  And  partly  becaufe  'tis  more  the 
Bufinel's  of  the  Bar^  than  of  the  Pulpit ;  and 
becaufe  I  defire  the  Audience  fhould  not 
think  I  exceed  my  Commiflion  j  I  fpeak  of 
the  Divine,  not  of  the  Human  Juftice,  I 
fummon  you  to  the  inward  Tribunal ;  and  if 
I  threaten  Puniihment,  I  mean  not  that 
which  is  inflidied  by  the  Temporal  Power. 
This  premifed,  I  affirm,  any  wilful  and 
premeditated  Oifence  againft  one  or  more  of 
thefe  Species  ofjuflice,  conftitutes  a  Man 
formally  unjufl: ;  and  this  not  only  by  com- 
mitting, or  doing  Wrong,  but  alio  by  o~ 
mitting,  or  neglecting  to  do  what  we  ought ; 
Neque  miniis  omijjione  reddi  hominem  injujlum 
quam  commijjione ^  fay  the  Divines.  And  in 
fuch  Cafes,  the  Dicftates  of  right  Reafon,as 
well  as  the  Precepts  of  Religion,  command 
us  to  make  Reparation,  if  we  defire  to  be 
k  2  forgiven  ; 


[76]  SERMON    II.*    Oft  the 

forgiven;  of  which  more  in  my  Second 
Part ;  at  prefent,  it  will  be  fufficient  to  illuf- 
trate  the  Do(5trine  by  an  Example  or  two,  in 
each  of  thefe  Heads,  as  far  as  the  Time  will 
allow. 

First,  If  you  have  taken  Advantage 
of  the  Neceflities  of  your  Neighbours,  and 
upon  that  account  fold  things  dearer  than 
the  true  Value  or  common  Price  j  you  have 
{inndzg3.in{iCommutativeyufiicej  and  iland 
obliged  to  Reftitution.  If  you  liave  laid 
hold  of  the  Inadvertency  or  Ignorance  of 
the  Seller,  and  furprifed  him  into  an  incon- 
fiderate  Bargain  j  you  have  fmn'd  againft 
Commutative  yujlice  3  which  fentences  you 
to  Reftitution.  What  you  call  a  good  Bar- 
gain is  a  Deceit :  You  have  not  bought,  but 
cheated. 

Secondly,  If  you  afperfe  the  Reputa- 
tion of  your  Neighbour,  either  take  away 
his  good  Name,  or  notably  prejudice  it,  by 
Detraction,  Drollery,  inventing  or  difperfing 
Satyr,  impofing  a  falfe,  or  revealing  a  fe- 
cret  Crime,  you  have  offended  againil  Z)//- 
Rom.  13.  tributive  Jujiicey  which  enacSts  Honour  to 
7-  whom  Honour  is  due,  and  obliges  you  to  Re- 

ftitution, even  with  the  Peril  of  your  own 
Fame,  under  pain  of  being  the  Averfion  of 
Pro-.:  -4.  Mankind,    hominitm    abominatio^  fays    the 
9.  Wife- 


Second  Sunday  in  ADVENT.         [yj] 

Wife-man ;    of   being  excluded   from   the 
common  Society  of  Men,  cum  Detra^ori-  Prov.  tt. 
bus  nc  comedas  :  This  Sin  of  Detratftion,  be- 
ing one  of  thofe,  for  which  God  deHvers  Men 
over  to  a  reprobate  Senfe,  as  he  did  the  Gen- 
tiles ;  Detra£fores  Deo  odibilcs.  &c.    For  if  „ 
one.,  who  has  wrong  d  another  in  his  Goods,  is  28. 
bound  to  repair  the  Injury  with  theExpence  '^"''so- 
even  of  his  own  (as  all  Men  acknowledge) 
with  more  Reafon  lliall  he,   who  has  com- 
mitted a  Crime  of  a  more  heinous  Nature, 
and  in   a   higher  Subjed:,  be  adjudged  to  a 
feverer  Compenfation.  And  if  Calumny  be 
a  greater  Crime  than  Theft   or  Rapine,  be- 
caufe  it  iflues  from  a  deeper  Malice,   and 
leaves  behind  it  a  greater  Prejudce  j  how  came 
you  to  perfuade  your  felves  the  Obligation 
of  refloring  fhould  be  lefs  ?  If  the  Perfon  in- 
jured be  Sacred,   it  is  not  a  iimple  Defama- 
tion,  but  a  Sacrilege ;    It  is  an  Invafion  as 
well  upon  the  Religion  as  Government;  and 
to  deface  the  Charadler  of  your  Temporal  or 
Spiritual  Superiors,  is  fo  much  worfe  than 
prophaning  Churches   and    robbing    Altars, 
as  it  is  worfe  to  mangle  or  dcftroy  God's 
living  Reprefentation,  than  to  demolifli  the 
Dead  :  Diis  non  detrahes^  C?  Principi  populi 
tuinon  vialedices:  T^hou  flak  not  revile  the 
Gods^    nor  /peak   evil  of  the  Ruler  of  thy 

People ; 


[78]  SERMON    II.  *    On  the 

People 'y  Exodus  xxiu  28.  Speak  not  Evil  one 
of  another  J  yamesiw.  11.  In  cogitatione  tud 
Regi  ne  detrahas ;  Debafe  not  the  King  in  thy 
Eccie/.io.  ^Q^y  thoughts.  Wherefore  then  were  you  not 
afraid  tofpeak  evil  of  my  Servant  t  Num .  xii.'S . 
Thirdly,  All  Acceptation  of  Perfons, 
whether  in  deciding  Differences  between 
Man  and  Man,  or  in  conferring  real  Ho- 
nours.  Places  of  Trull,  and  Preferment  in 
the  Common-wealth,  is  a  Violation  of  Dif- 
tributive  Jujiice,  which  obliges  the  Ma- 
giflrate,  if  not  to  proportion  the  Reward  to 
the  Merit,  at  leaft  to  place  the  Reward 
with  the  Merit  ^  nor  to  accept  Perfons,  but 
upon  account  of  a  greater  Defert,  either  of 
Service,  or  Capacity.  In  all  other  Cafes,  that 
Decifion  of  St.  James  falls  heavy  upon 
Men  in  publick  Employments  j  Si  perjbnas 
James  z.  accipitis,  peccatuvi  operamini  \  If  you  have 
^'  refpe^l  to  perfons,  you  commit  fm,  being  con- 

viBed  by  the  Law,  as  Tranfgreffors  of  it.  But 
what  Law  is  there  which  binds  a  Man  \o  the 
Choice  of  thofe,  who  are  to  ferve  under  him, 
or  in  whom  he  pleafes  to  repofe  a  Confidence  ? 
First,  The  Law  of  Nature,  which  is  no- 
thing but  the  in-born  Rudiments  of  Juflice, 
prompting  us  to  give  every  one,  what  in 
Right  and  Equity  belongs  to  him  ;  Redd'ere 
wiicuique  quod  fuum  eft..  Merit  and  Retri- 
bution 


Second  SuNDav  in  ADVENT.         [70] 

bution  are  Relatives ;  Merit  therefore  is  a 
Right,  which  Equity  is  bound  to  acknow- 
ledge, and  what  Equity  acknowledges, 
Juftice  is  bound  to  pay.  Publick  Service,  and 
luffering  for  the  Publick  are  of  equal  Weight : 
They  balance  each  other  when  Juftice  holds 
the  Scale,  they  deferve  an  equal  Reward  ; 
but  he  that  fuffers  for  Juftice-fake,  weighs 
down  Both.  Innocence  is  the  Palm-tree 
which  naturally  grows  under  the  Weight, 
and  by  Confequence  ought  to  rife  fo  much 
the  higher,  as  it  was  more  deprefs'd. 

Secondly,  The  Law  of  God,  as  well 
declaring  asa(5ting;  Nulla  er it  dijiantia  per*  Deut.  i. 
fonarum  j  There  Jhall  be  no  dijiindlion  ofper^  ^^' 
fo?is,  fay  the  Pandeds  of  Heaven,  neither 
at  the  Bar,   nor  at  the  Board,  nor  upon  the 
account   of  Religion,    much   lefs   of    un- 
grounded Sufpicion.    Nolite  judicare  fecun-  johnj, 
diimfaciem^  fays  our  BlefTed  Saviour,  Judge  ^+- 
not  according  to  the  face^  which  fome  Men 
fet  upon  Things  or  Perfons;  No,  nor  accord- 
ing to  the  Opinion  of  the  greater  Number, 
who  are  fway'd  by  a  contrary  Intereft,   fays 
the  Eternal  Juflice  ;   In  judicio  ?ion  acqui-  Exod.  23. 
efces  plurimorumfententice^  nee  accipies  cujuf-  ^' 
quam  perfonaniy  ut   d  "jero  devies :  In  Judg- 
ment, i.  e.  in  afligning  Rewards,  as  well  as 
otherwife,  do  ?iot  acquiefce  to  the  opinion  even 

of 


[  8o  ]  S  E  R  M  O  N    II.  *    0;/  the 

of  the  moft^  nor  accept  the  perfon  of  any  Body 
^vhatfoever ^  fo  tar  as  to  depart  frotn  ivhat  is 
right  in  thy  own  Judgment :    As  if  he  had 
faid.  If  you  do  exclude  Perfons,  whom  you 
think   deferving  in  your  own    Judgment, 
either  upon  appearances^  or  the  erring  Op- 
nion  even  of  the  ?noJi,   you  will  depart  from 
Juflice.  Now,  the  New  Law,  railing  every 
politive    Commandment  of  the  Old    to  a 
greater  Pcrfedion,  more  is  required  in  this 
kind  of  the  Chriftian  Magiftrate,  than  of 
the  other,  who  acts  meerly  by  the  Law  of 
Nature  and  Didamen  of  Reafon,   or  the 
brighter,     yet    imperfed  and    glimmering 
Light  of  the  Mofaical,  Wherefore  St.  James 
ii.  1.  ferioufly  admonifl^ies  us  to  have  a  care 
^haf  we  do  not  hold  the  Faith  of  our  Lord 
yefusChrifty  together  ivith  7'efpe^  of  perfons-. 
In  perfonarutn  acceptio?ie  nolite  pofjidere  fidetn 
Domini  noftrifefu  Chriftij  implying,   that 
fuch  a  Proceeding  is  contrary  to  the  Oeco- 
nomy  and  Juftice,  and  by  Confequence,  is  a 
Prevarication  of  the  Faith  we  profefs. 

And  the  Reafon  of  this  is  evident,  for 
every  Perfon  who  confers  Employments,  or 
has  Dependences,  acfts  either  ex  ojicio,  as  the 
fupreme  Magiftrate,  a  Man  upon  his  own 
Eftate,  a  Mafter  in  his  Family  j  or  elfe  by 
Commiffion,  as  fubordinate  Officers, 

If 


Second  Sunday  in  ADVENT.         [8i] 

If  he  ii^^l  ex  officio^  Juftice  and  his  Duty 
to  the  PubHck  Weal  obHge  him  to  delegate 
liis  Power  to  luch  as  his  own  Judgment  and 
Confciencc   reprcfent  to  him   as   the  mofl 
faithful  and  able  Miniflers :    For  as  he  is 
obliged  to  carry  the  Reputation  of  liis  Coun- 
try and  the  Publick  Good,   not  to  any  de- 
terminate Degree,  but  as  high  as  his  utmofl 
Prudence  and  Endeavours  can  reach :  So  is  he 
bound  in  Juilice  to  make  ufe  of  thofe  Inftru- 
ments,  which  are  beft  proportion'd  to  that 
End  ;  and    where   there  is   equal  Capacity, 
or  but   litde  inferior,  a  more  approved  Ho- 
neily  and  Tendernefs  of  Confcience  ought 
to  take  place.    If  the  Perfon   adt  only   by 
Commijfion^  his  Power  is  lefs,  but  his  Duty 
is  as  great,  in  this  Kind,  as  far  as  hisi^ower 
extends ;  and   he  is  bound  in  Jullice  to  put 
the  Places,  which  are  in  his  Gift,  not  into 
fuch  Hands  as  will  give   mofl  for   them, 
(  which    is   Extortion  upon  the  Publick )  or 
are  neareft  related  to  him  ( which  is  another 
fort  of  Bribery,    that  of  Affedion )  or  will 
more     efpoufe   and   advance    his    Interefl:, 
(  which,  is  but  the  Farming  out  an  Office  ) 
but  into  fuch  as  will  be  mofl  honefl,  and 
carefid,  and  circumfped::     For  though  the 
befl  Man  is   not  always  the  bcfl  qualified 
for  Employment,  yet   Virtue  is   the  better 
Vol.  I.  1  Title, 


f  82  ]  S  E  R  M  O  N    II.  *    On  the 

Title,   where   the  Capacity  is  fufficient,  be« 
caufe   a  vicious  Man  can  hardly  be  yiift ; 
for   he    wants  the  Divine   AlTiftance,    and 
bottoms  his  Honefly  only  upon  moral  Vir- 
tue, which  does  very  feldom   bear   up  its 
Name  in  Pradiice,  and  when  it  does,  gene- 
rally the  Temptation  of  Diilioncfty  is  over- 
come, meerly  by  a  Senfe  of  Honour :    A 
doubtful  Cafe,  where  a  Man  is  to  conquer 
one   Paffion  by    another.     Wherefore    the 
holy  Fathers  and  Divines,  I  think,  of  all  Re- 
ligions within  the  Pale  of  Chrijlianity^  and 
.      I  might  take   the  "Jew  and  the  Gentile^  the 
Rabbi  and  the  Philofopher^  into  the  Num- 
ber :  All  Divines  and  Moralifts,  I  fay,   una- 
nimouily  agree,    that  fuch  as  employ  Men 
who  are  corrupt  in  their  Judgments,  exacft- 
ing  upon  the  Poor,   taking  Bribes,  or  divert- 
ing the  Publick   Stock,  (ifr.  are  obliged  to 
Reftitution,  and  to   repair   theit^  Faults,  if 
the  Offenders  do  not  do  it  themfelves,  which 
indeed  is  pofiible,  but  not  reafonably  to    be 
expeiSled. 

Fourthly,  But  there  is  another  fort  of 
Juftice,  which  v/e  call  Lfgal,  and  touches  not 
only  Men  in  Employments,  but  reaches  all 
who  are  capable  of  ferving.  the  Public-:,  and 
from  whofc  Service  they  are  bound  in  Juftice 
not  to  withdraw  themfelves i  bound  not  only 

to 


Second  Sunday  /V/  A  D  V  E  N  T.         [  83  ] 

to  have  their  Loins  girt^    and  be  found  in 
a  readinefs  when  they  are  called,  but  even 
in  their  feveral  relpe^tive  Stations  to  promote 
the  Publick  Good,  and  prefer  it  to  the  Pri- 
vate,   whether  Reputation   or  Intereft.  For 
as  every, one  is  a  Part  of  the  Civil  Society, 
and  enjoys    the  Blellings  and  Protection  of 
it ;  fo  every  one  has  a  Special  Duty  incum- 
bent on   him   to  procure  and  promote  the 
Good  of  that  Society :  For  the  Good  of  the 
"Part  is  order'd  to  the  Whole ^  and  the  Good 
of  the  Whole  communicates  itfelf  to  each 
Member.    And  therefore  when  a  Man  be> 
haves  himfelf  meerly  pallive  to  the  Commu^ 
nity,  much  more  when  he  vilifies  the  Go- 
vernment,  and    exafperates  Peoples   Mind 
againil  it ;  he  is  a  Monjirous  Member  of  the 
Common- wealth,  and  is  obliged  to  Reili- 
tution,    that  is,    to  rectify,    and  atone  for 
his  former  Coldnefs  and  IndifFerency,  with 
Diligence  for  the   future,  with  more  than 
common  Inftances  of  Loyalty,  and  Endea- 
vours to   fet  their  Hearts  right,  which  by 
his  Example  or  Difcourfes   have   been  alie- 
nated from  the  Government. 

Thus  have  I  given  you  a  flight  View  of 
Jultice  in  all  its  Branches,  and  crowded  the 
Subjed:  of  whole  Volumes,  and  indeed  of 
ones  whole  Life,  into  few  Words.  And  hav- 

l  2  ing 


[84]  SERMON    II.  *    On  the 

ing  fhewn  the  great  Duty  of  Reftitution  to 
be  far  more  obliging,  and  of  far  greater 
Extent  than  People  generally  imagine ;  it 
is  time  I  proceed  to  treat  of  it  ijj  the  com- 
mon Senfe  and  vulgar  Ufage  of  the  Word, 
which  imports  only  one  Sort  of  Reftitutml 
when  another's  Goods  are  unjuflly  taken  or 
detain'd,  whether  by  Theft,  or  Robben,  by 
Rapine  or  Extortio?j,  and  even  by  Forms  of 
Law.  Your  Attention,  ^nd  my  Seco?2d  Part. 

SECOND  P  A  R  T. 
SOME,  who  in  other  Matters  accufe 
the  Catholick  Church  of  impofing  too  great 
Severities  upon  her  Children,  in  this  think 
her  fo  impioufly  indulgent,  as  to  connive  at 
Injullices,  to  fell  Pardons  for  Sins,  and  to 
allow  of  unjuft  Poll'effions,  provided  fhe  goes 
Shares  with  the  Poil'eifor  ;  and  in  fhort, 
that  Ihe  difpenfes  with  all  forts  of  Reftitu- 
tion,  unlefs  it  be  to  her  {t\£.    But  in  Truth 

Se"  he  ^j''  ''^/^  ^'''    ''   ^^'  '""^y  Mitiition  fie  can 
King  upon  dijpenje  with,    and  which  fie  has  aBually^ 

ttttor'^'^^^^^^^^^^'  ^^^^  zVrt'T'^r^M'  done,  as  I  lately 
ofSt.V"/''^^^^^«  reference  to  Abbey -Lands:  She  can 
-^-•"  renounce  her  ou^n  Title,  but  not  anothers; 
For  in  all  other  Cafes  it  is,  and  ever  was  her 
Dodtrine  and  Pradice,  Sicut  nonfatisfit  Deo 
de  injuria  f  hi  illata,  nifi  per  p^nitentiam  : 

ita 


Second  Svi^DAY  in  ADVENT.         [S^] 

ita  nee  proximo  de  re  /poliata^  ni/i  per  juftani 
Rejiitutionem  j    as  the  great  Mafter  of  our  .9.  Ucm. 
Schools  expreiTes  it  :  As  ive  cannot  appeafe  '1°"'-^' 

^     ,    n  T   •  1  I-  I        I  Opufc.cap, 

our  God  for  an  Injury  done  to  him^    but  oy  a  i-, 
ferious  Repenhnce  :    So  cannot  idc  fatisfy  our 
Neighbour  for  ufurpifig  bis  Goods^    but  by  a 
full  Rejli  tut  ion.    He  had  learnt  this  Do(5lrine 
of  St.  Gregory,  whofe  Judgment  is  become 
that  of  the  whole  Church,    being  infertcd 
into  the  Body  of  our  Canon  Law  :    ^i  bona 
alterius,  &c.    Who  unpiftly  detains  the  Goods  D^o-et. 
of  another,  mujl  at  the  fame  time  acknowledge  ^"''\  ^-  ^' 
he  cannot  do  that  Penance,    or  make  that  Sa-  Diji.  5. 
tisfaSiion,   "which  will  carry  hi?n  to  Heaven,  ^"^'  ^^^' 
tho'  he  may  come  off  in   this  World,  and 
in  the  Eyes  of  Men,  unlefs  he  reftore  what 
he   has   unju/ily  fcized.     St.  Gregory    had 
learnt  this  Dodtrine  of  Sit.Auguftin,  who  in  j,,^.  Ep. 
his  fifty  fourth  Epiftle  to  Macedonius,  a  Man  54- 
of  great  Authority  in  the  Roman  Empire,  fays, 
Si  res  aliena,  propter  quam  peccatum  eft,  non 
redditur,  non  agitur  pcsnitentia,  fedfingitur  \ 
If  the  thing  wherein  you  iinn'd  by  taking  or 
detaining,  be  not  Reftored,  you  do  not  re- 
pent, but  counterfeit  Repentance.    And  the 
Reafon  of  this  is  clear,   for  to  obtain  an  £W, 
we  are  obliged   to  ufc  the  necejfary  Means. 
'Now  there  are   two  Sorts   of    Means,    by 
which  we  are  to  work  out   our  Salvation  ; 
both  neceffary,  but  not  equally  fo :  The  firft 

is 


[  86  ]  S  E  R  M  O  N    II.  -^    On  the 

is  7ie c cjjii as  precept i^  neceflary  becaufe  com- 
manded, as  Failing  and  Alms-deeds,  ^c. 
which  are  then  binding,  when  we  are  in  the 
Circumftance  and  Condition  to  perform 
them.  The  lecond,  necej/itas  niedii^  necef- 
fary,  becaufe  the  End,  wiU^out  the  Means, 
cannot  be  obtain'd,  as  Faith  in  Chrift,  in 
order  to  Eternal  Life,  the  Love  of  God  and 
our  Neighbour,  ^c,  Nov/  God  has  affixt 
both  thefeNecefTities  toReflitution.  That  of 
Command  is  frequently  repeated  and  urged  in 
both  Teftaments.  In  the  Old,  having  pro- 
vided for  his  own  Love  and  Service  in  very 
few  Commandments,  he  employs  more  than 
twice  the  Number  in  fecuring  the  Rights, 
and  fencing  in  the  Goods  of  our  Neighbour  j 
and  to  imprint  in  us  a  greater  Horror  of 
ufurping  them,  he  forbids  even  the  Delire, 
i,rvi:.  \().  Non  concupifccs',  and  to  imprint  in  us  .a 
'^-  greater  Horror  of  detaining  them,  he  will 

not  permit  his  own  People  to  keep  the  Wages 
of  an  hired  Servant  even  till  the  next  Morn- 
ing. In  the  New  Teftament  he  does  not 
repeat,  but  fuppofes  the  Moral  Law  as  to 
Honcjiy  j  but  proceeds  to  the  Perfedion  of  it, 
a  confummated  Virtue.  This  Zachmis  un- 
derrtood,  v/ho  without  expc(fting  any  parti- 
cular Order  from  J  ejus  Chrijl,  promifes  -,  Si 
Luke  M.).  quid  aliquon  defi-audavi^  if  I  have  defrauded 
zSim.iz.  or  wrong d  any  one^  I  reftorc  him  fourfold. 

This 


6 


Liikt:  I  I , 
4'- 


Second  Sunday  ///  ADVENT.         r  8  •-  1 
This    the    Moral  Law    obliged     Jiim    to : 
Tlic  other  Article,   Behold  I  give  half  mv 
goods  to  tlx  Poor^  was  in  compliance  to  the 
Evangelical,  which  enads,  ^od  fuperejl  date 
Eleemofynam ;  what  you  have  over  and  above 
Necellity    and   Decency,  give  it  in    Alms. 
Now  he  that  obliges  us  to  give  what  is  our 
own,  will  he  difpenfe  with  us  from  render- 
ing what  is  not  our  own  ? 

Secondly,  This  Duty  of  Reftitution  is 
nczt^'dixy  7ieceffitate  medii -^  'i\s  abfolutely  7te- 
ceffary  j  neither  divine,  nor   human  Power 
can  difpenfe  with  the  Performance  of  it ; 
and  nothing  but  2l  formal  and  abfolute  Inca- 
pacity can  excufe  us;  for  No-body  can   be 
obliged  to  what  is  impoffible.   Yet  this  abfo- 
lute Incapacity  does  not  take  away  the  Obli- 
gation, but  only  fufpends   it  for  the  Timej 
for  it  flill  returns  upon  us  when  we  are  able 
in  any  Degree  to  comply  with  it :  I  faid,  7iot 
the  Divine  Power ;  I  faid  it,  and  I  prove  it. 
For  there  are  two  Injuries  involved  in  every 
unjuft  Aaion,  or  quafi-  aBion,  that  is,  Non- 
reftitation  j  the  one  to  God,  who  fuffers  by 
the  Violation  of  his  Commandments ;  the 
other  to  your  Neighbour,  who  fathers  by  the 
Lofs  or  Detention  of  his  Goods  or  Inheri- 
tance :    Whence   arifc  two  diiYmtl  Obliga- 
tions; the   one,  of  iatisfying    God,  whofe 
Honour  and  Sovereignty  vou  have  incroach'd 

upon 


[88]  SERMON    11.  *    (^/  the 

upon  by  Difobedience  j    the  other,  of  fatis-* 
fying  your  Neighbour,  whofe  Tears,  whofe 
Wan  ts,  and  even  whole  Delires  cry  to  Heaven    J 
Pfabn  10.  for  Vengeance   againft  you  ^    For  our  Lord   \ 
^'''  hears  the  dcfire  of  the  poor^    fays  the  Royal 

Prophet.  With  this  Load  upon  your  Con- 
fcience,  you  place  your  felf  in  your  Oratory, 
or  come  to  the  Feet  of  your  Confeffor, 
you  proteil  you  arc  forry  for  having  offended 
Pfalm  51.  God,  and  come  to  beg  Pardon  of  him,  who 
'  /•  will  not  defpife  an  humble  and  a  contrite  heart. 

No  queftion  God  would  regard  your  Sorrow, 
and  have  CompafTion  upon  your  Tears,  were 
the  Injury  dired:ed  only  againft  himfelf: 
But  your  Neighbour  is  a  Party  offended  too, 
you  beg  not  Pardon  of  him,  you  flill  retain 
his  Goods,  you  grafp  his  Inheritance ;  his 
Children  ferve  you  upon  their  own  Eftates, 
Uatth.  -.  vade  priiis  reconciliari  fratri  tiio  j  Go  then, 
24-  fays  he.  Go,  and  be  iirft  reconciled  to  your 

Brother,  repair   the  Wrong,  or  compound 
it.    'Till  one  of  thefe  de  done,  all  your  Of- 
Ija'iah  1.   ferlngs  are  Prophanei  Bring  me  no  more  vain 
*3'  oblations-,  all  your  Obfervance  of  Religious 

Ijaiab  I .    Dutics,  and  C'-cen  your  appointed  Feajis,  my 
^^'  Soul  hat eih :   Even   the   Sabbaths,    which  I 

commanded.  Iniqui  funt  cactus  vejlri  j  your 
Jblemn  meetijigs  are  iniquity  :    They  receive 
a  Tim'^ure  of  Injuflice   from    that    of  the 
Mind  you  bring   to  them.    All  your  Alms 

are 


Second  Sunday  in  ADVENT.  [  89  ] 

arc  fruitlefs ;  They  are  not  your  own  j   Ex 
jubjlantia    tiia  fac    EJeerfioJynas-,    to   mtntTobyA,. 
"that  Name,  they  mufl  be  done  out  of  your  ~- 
0  0.72  Subjlancc,  not  another's.  Indeed  Chanty 
covers  a  multitude  of  fins,  but  why  does  not 
'^t.Feter  lay  all  fms,  as  holy  T^ohyis.   n.  i/'^/-4S- 
ab  onifiipeccato  liberate    The  Apoftle  feems 
to  aUude  to,  and  explain  this  Text :     For 
ibmc  Crimes  there  are,  which  Charity  itfelf 
cannot  cover  j  fhe   may  varnifli  them  over, 
but  can   never  efface  them  ;  and  thefe  are 
Sins  againft  Juftice.    To  be  fliort,  your  very 
Repentance  is  falfe  and  counterfeit,  Non  a-  M-  >- 
gitur  pcenitentia^  fed  fingitur  ;  your  Hopes 
of  Pardon  are  ungrounded  and  impudent ; 
and  when  you  fpread  forth  your  hands  to  re-  ifaiah  x. 
ceive  it,  /  ivill  hide  mine  eyes  from  you;  ^5' 
Your  very  Prayers,     the  only  Means   left, 
become  a  frefli  Provocation,    and  heighten 
your  Guilt,  Cii/n  multiplicaveritis  orationem, 
non  exaudiam  \   When  you  multiply  them  upon 
me,  I  will  not  hear. 

But  why  haji  thou  fet  us  up  as  a  mark  '^°^  "• 
againft  thee  F    JVhy  haJi   thou  tnarlid  us  out 
for   Daughter,  O  thou  preferver  of  Men  ! 
wherefore  dojl   thou  forget  us  for  ever,  and  ^''''"^^^' 
for  fake  us  fo  lo7ig  a  time?  Becaufe  your  hands      .  ^ 
are  defied  with  Blood,  and  your  fingers  with  3. 
iniquity.   If  he,  who  neglects  to  feed  the  Poor 
in  NecelTity,   is  properly  faid  by  St.  Auflin 
Vo  I. .  I.  m  to 


[9o]  SERMON    11.  *    On  the 

to  murder  them  (Ji  non  pavijii,  occtdifii  )  cer- 
tainly he,  who  reduces  them  to  Neceffity,  and 
continues  them  in  it,  is  guilty  of  a  double 
Murder  :  Manns  vejlrce  plena  fiint  J'anguine ^ 
Both  your  hands  are  full  of  Blood -y  the  one 
for  takings  the  other  for  detaining.    As  for 
other  Offences,  which  ftrike  only  at  himfelf, 
as  all  the  Breaches  of  the  firil  Table,  he  a- 
lone  can,  and  is  ever  ready  to  forgive  them  j 
but  the  Jnjuries  aimed   at  him  through  your 
Neighbour,  as  Detracflion,  Oppreffion,  Rob- 
bery,  or   Rapine,  non  dimittitur  peccatum^ 
&c.  God  cannot  Pardon  them  I  fay,  by  the 
ordinary  Courfe  of  his  Grace,  and  without 
a  Miracle,   except  the  Offender's  Ignorance 
be  invincible,  after  he  has  ufed  his  beft  En- 
deavours to  inform  himfelf  in  his  Fortune  and 
Eftate,  according  to  the  Example  of  holy 
%h.  2.      TobiaSy  Ne  forte  furtivus  fit,   left  any  Part 
2'-  of  what   he  poffelTes  came  to  him  by  indi- 

re(ft  Ways. 

But  what  a  Phrenzy  and  Alienation  of 
Mind  is  it  in  a  Chrifiian  to  defire  thofe  Riches 
which  Providence  has  refufed  him?  If  you 
did  lawfully  poffefs  thofe  Goods  you  un- 
lawfully enjoy,  the  Baptiji  would  advife 
you  to  return  them  to  the  Donor  in  Relief  of 
the  Poor  :  But  what  would  he  fay,  did  hc5 
fee  us  coveting  our  Neighbours  PofTeffions, 
or  detiiining  them    with   an  unjuft  Hand, 

tearing 


Second  Sunday  ;V/  A  D  V  E  N  T.  [  91  ] 

tearing  them  from  the  Widow  and  the  Or- 
plian,  and  not  regarding  them,  while  their 
Cries,  and  Tears,  and  Prayers  pierce  the 
Heavens,  and  call  down  Judgment  upon 
us,  from  a  God,  who  vouchfafes  to  flile  him- 
f^li  the  Refuge  of  the  OppreJJed,  Pfalm  ix.  9, 
to  become  their  Advocate,  and  plead  their 
Caufe,  Pfalm  xxxv.  i .  And  threatens  to  break 
in  Pieces  the  Opprejfor  .^  Pfalm  Ixxii.  4, 

If  Godhaddefign'd  to  fave  you  by  Riches, 
he  would  have  furniflied  you  with  lawful 
Means  of  acquiring  them;  But  he  has  thrown 
up  the  Ditches,  and  thicken'd  the  Fences,  that 
you  fliould  not  break  in  upon  them,  forefee- 
ing  you  would  abufe  them  j  they  would  fe^ 
ducc  you.  If  God  has  bellow'd  them  upon 
you,  he  alfo  has  given  you  Grace  to  ufe  them 
to  his  Honour ;  but  if  you  add  to  the  Pleap 
what  you  receive  not  from  his  Hand,  you 
force  him  to  withdraw  his  Grace,  and  difable 
you  to  ufe  the  reft  as  you  ought.  But  a  little, 
you  may  fay,  cannot  be  of  fuch  dreadful  Con- 
fequence :  Yet  it  is  not  the  Quantity  but  the 
Quality  of  the  Poifon  which  is  mortal.  This 
liMle  which  comes  in  by  Driblets,  mufl  go  out 
in  great  Sums,  when  you  come  to  reitore  3 
and  when  will  you  be  difpofed  to  render  the 
Arrears  m^adruplum^  Fourfold^  if  you  can- 
not now  be  perfuaded  to  throw  up  theTenure, 
9r  pay  in  the  Principal  ?   God  Almighty  is 

m  2  no 


[92 ]  SERMON    II>    On  the 

no  Favourer  of  Intereft  upon  other  Accounts, 
Jinfeim.  1.  but  in  Rcftitution  he  exadl:s  it.  Non  /ujficit 
Hemo, " .  fi^^^^^^  redde?-e^  quod  ablatum  ejiy  fed  pro  contu- 
1 1  •  rnelia  illata^  plus  debet  redder e  qiidm  ahftulit^ 

lays  our  famous  St.  Anjelm.     If  it  be  a  Httle 
you  unjufHy  Poflefs,  you  ought  to  be  more 
ready  to  refund  ;  if  it  be  much,  you  ought 
>lT.r^"  to  be  more  careful.     But  what  is  a  Httle  to 
rumfit.      you,    perhaps  is  the   whole   Fortune    and 
i^vS      Subfiftence,  the  daily  Bread  of  the  Sufferer. 
fermentat.  A  little  lujuflice   is   like  the  Leven^  it  cor- 
6   °^'  '^'    rupts  the  whole  Mafs;  it  is  the  Moth ^  which 
Matth.  6.  devours  the  Treafure ;  it  is  the  Thiej\  which 
'-'  ^^'      breaks  in,  and  fleals  it  away  infenlibly  j  the 
way,    many  Eflates   are   confumed,   when 
No-body  could   give  an  account  by  what 
Means.    Unjuft  PofTeffions  have  this  Quality 
of  the  Manna  j    they  tafte   delicioufly  upon 
the  carnal  Palate,    but  putrify  and  become 
noifom,    if    they   are   kept  even    till  To- 
morrow j  nay,  they  become  mortal,  as  foon 
as  the  Perfon  is  fatisfied  they  are  unlawful. 
Gabriel tn       GABRIEL,    Soto,    LeJ/ius^   and  many 
^.  z.a.^z.  Others  of  the  firfl  Clafs,  both   ancient  and 
6'oio  1. 4.     modern  Divines,   teach  as  a  certain  Truth^ 
\lfiusde    ^^3.t  every  unjuft  PolfelTor,  when  he  knows 
jure  1. 2.    himfclf  to  be  fo,  continuo  aBu  pec  cat,    fins 
2.    '        continually,  not  only  by  an  ^^^/Vz//z/Injuftice 
mortally   criminal,     but   alfo   fins  aBually, 
till  the  Moment  he  reftore.    Be  not  furprif&d 

at 


Seco7jd  Sunday  /;z  A  D  V  E  N  T.         [  93  ] 

at  this  Dodtrinc,  it  is  grounded  upon  clear 
and  undeniable  Reafon ;  for  who  does  not 
reilore  when  he  can,  wilfully  detains  ano- 
ther's Goods :  But  a  wilful  detaining  them  is 
a  new  Action,  at  leaft,  injlar  adiionis^  equi- 
valent to  an  Adtion :  Therefore  as  long  as 
his  Will  to  detain  them  does  continue,  fo 
long  the  Injuftice  continues,  fo  long  the 
Injury,  and,  by  evident  Confequence,  fo 
long  the  adual  Sin. 

Now,  Chriftian^  have  you  any  thing  to 
object  again  ft  this,  and  not  renounce  that 
Name  ?  Dare  you  reply  in  your  Thoughts, 
that  if  you  reftore  what  you  wrongfully 
pofTefs,  you  will  not  be  able  to  bear  up  in 
the  World  according  to  your  Condition  ?  If 
this  Reafon  be  as  weighty,  as  it  is  popular, 
you  may  as  well  fteal,  you  may  rob  the 
Altar  to  live  according  to  your  Condition. 
Why  cannot  you  reduce  your  felf,  for  the 
fake  of  Juftice,  to  what  other  People  do 
for  Decency  and  Devotion  ?  You  will  not  be 
able  perhaps  to  make  fo  great  a  Figure  in 
Court,  nor  glitter  fo  much  at  a  Ball,  nor 
be  fo  expenfive  in  Plays  3  you  will  want 
Oil  to  feed  your  ExcefTes  and  Vanity :  Now 
is  not  this  an  odd  Kind  of  Objecilion,  when 
one  of  the  Reafons  why  God  calls  upon  you 
to  make  Reftitution,  and  to  pay  your  Debts, 
is  to   remove  you  from   the  Occafions  of 

offend  ins;  ? 


£  94  ]  S  E  R  M  O  N    II.  *    O//  the 

offending  ?  But  it  will  draw  an  Infamy 
upon  me  :  Sure  you  are  a  great  Stranger  to 
Honefty,  who  have  fo  mean  an  Opinion  of 
it.  Juftice  is  honour'd,  and  rever'd,  and 
applauded  even  by  the  Wicked  j  and  the 
Fame  of  a  Zacheus  fhall  live  for  ever  ;  and 
1  Kings  fo  long  the  Memory  of  an  Ahab  fhall  be  in 
Execration. 

But  if  this  Do(5lrine  were   reduced   to 

Practice,  it  would  caufe  great  Changes  in  a 

Nation.  So  thought  theStatefmen  oi Galilee-, 

fo  Herod  fear'd,  when  a  Baptiji  preach'd  it, 

Jofethus    Apprehendens  ne  novi  aliquidjieret.  But  what 

>/''«•        the  Confequence  would   be,    King  David 

Pfalm  85.  tells  US,   Veritas  de  terra  orta  eji,  i^  jujlitia 

'*•  de  coelo projpexit ;  when  Juftice  looks  down 

from  Heaven,    Truth  fprings  up  from  the 

Earth,  as  it  were  to  meet  it.    Jtijiice  and 

Peace  fiall  kifs  ofie  another^  the  Mother  and 

the  Daughter  (hall  embrace  ;  for  Peace  and 

Profperity  are  the  Fruit  of  Juftice.    O  ye 

Sons  of  Men,  be  Juft,    and  fear  no  other 

Confequences  than  thefe  j   for  the  Juft  ice  of 

the  clear-hearted  man^    fays  the  Wife  One, 

rrcrc.  II.  jhall  level  and  make  Ji rait  his  path,  Juftitia 

fimplicis  diriget  viam ,   It  jhall  condu6i  him 

fafe  to  the  end,  liber ahit  eum  \  it  fhall  prolong 

his  Days,  and  deliver  him  from  the  Death  of 

Sin )  liber abit  eum  a  morte  :   It  fhall  crown 

him  with  eternal  Life,  in  femitis  ejus  vita: 

It 


6. 


Proi 


Second  Sunday  iji  ADVENT.         [95J 

It  fhall  win  the   AfFe(5lion  of  the  Almighty, 
^i  feqiiitiir  juftitiam  diligitU7'abeo;\t  t^^Xt-  J" 
eth  a  Nation,  clcvat  gcntem-,  and  fliall  elta-  ^^^^-'-h* 
blifh  the  Throne,  Jirmabitur  jufiitid  Thronus.  p,.^^.  25. 
Thus  might   St,  "John  fpeak,    becaufe  thus  S- 
fpeaks  the  Holy  Ghoft,  who  replenifh'd  him 
from  the  very  Womb,  and  infpired  him  with 
that  Courage,  which  the  Pjdlmiji  glories  in, 
that  he  /peaks  of  the  Tejiimonies  of' God^  of  p/ai.ng, 
JufticG  and  Equity,  bejore  Kings^    and  was  46- 
not  confounded^  though  he  was  imprifoned : 
For   nothing  can   confound  a  Precurfor  or 
Preacher  of  Chrift,  but  betraying  his  Mini- 
ftry.  And  now  he  has  discharged  his  Office, 
I  hope  no  one  here  will  put  him  off,  as  Felix  Aas  24. 
did  St.  TauL  when  he  had  difcourfed  of  the  n^>  . 

Dtjput' 

fame  Subjedt,  Tempore  opportuno  dccerfamte,  anteautem 
I  will  hear  thee   at  a  more  proper  feafon  :  'ffl-f-^ 
I   hope  No-body  will   think   his  Dodtrine  &c. 
unfeafonable  ;  or  if  any  one   do,  you  will 
not  find  him  a  Reedjhaken  with  the  Wind  : 
You  will   find  him  firm  to  Himfelf,  and  to 
his  Character,  preaching  the  Word  in  feafon , 
and  out  of  feafon.    He  will  not  change  his 
Camel's   Hair   for    foft   Raiment,    nor   be 
taken  off,  nor  mollified  by  the  Amufements 
of  a  Court.    He  is  the  fame  Man   in    the 
King's  Houfe^  as  in  the  King's  Prifon  :  He 
will  bid  the  Tradefman  be  ju ft  in  his  Deal-  Uke  3. 
ing,  the   Rich  to  impart  of  their  Superflui-   "• 

tic^ 


[96]         S  E  R  M  O  N    II.  *    0«  the,  &c. 

ties  to  him  that  wants  NecefTaries  j  The 
luh  3.  Publicans  and  Colle(5lors,  to  exa6l  710  more 
'3'  thanis  appoifited  the?n,  and  to  give  a  faithful 

account  of  what  they  receive  j  The  Soldier, 
/i-^f  3-  to  do  'violence  to  no  Man,  a?id  to  be  con- 
^^'  tented  with  his  pay  :  He  has  a  Non  licet  for 

for  every  one,  and  a  Baptifm  of  Repentance 
in  their  own  Tears,  for  the  Ref/iiJJion  of  Sin  : 
He  has  a  Commiffion  to  threaten  every  Tree 
which  bringeth  not  forth  good  Fruit,    that  it 
fiall  be  cut  down,  and  cafi  into  the  Fire ;  and 
he  has  an  humble  Petition  to  thofe,  who 
Judge  the  World,  that  they  will  not  think 
they  perform  their  Duty  to  Juftice,  by  obferv- 
ing  it  Religioufly  in  their  own  Particular, 
unlefs    they  caufe  it  to  be  obferved  by  all 
their  Subjedts,  as  far  as  their  Knowledge  and 
Power  can  reach ;    unlefs  they   redrefs  the 
Wrongs  of  Innocents  opprefled,  and  fuffer 
No-body  to  be  condemn'd,    v/ithout   firil 
being  heard ;  unlefs  they  repair  the  Breaches 
of  the  Publick  Faith,  and  over-rule  all  Ordi- 
nances to  the  contrary  j  which  can  never  tie 
up  the  Sovereign's  Hands  from    reforming 
Abufes,  though  they  oblige  the  Subjed:  to  a 
Pafiive  Obedience,  to  pojj'efs  his  Soul  in  pati- 
ence, and  to  forgive  the  Injury,  while  he 
fues  to  have  it  redrefs'd.    Which  God,  6cc. 


S  E  R  M  O  N 

Preach *d  before  the 

KING  and  QUE  EN, 

I  N 

Their  MAJESTIES  Chapel  at  St.  JAME  S's 
on  the  Third  Sunday  in  ADVENT, 
'December  13,  1685. 

By  the  Reverend   FATHER 

Dom,  PHIL.  ELLIS,  Monk  of  the  Holy 
Order  o^  St.  B  E  N  E  D  I  C  T,  and  of  the  Englijh 
Congregation,  Chaplain  in  Ordinary  to  His 
MAJESTY. 

A^  PHbliJh'd  by  His  Majesty's  Cotnmand. 
Printed  in  the  Year  MDCCXLL 


SERMON    III 


Preach*d  before  thci 


nv 


MAJESTIES 

On  the  Third  Sunday  in  ADVENT. 


J  O  H  N   i.  26. 

Medius  veflrum  ftetit  quern  vos  nefcitis. 

There  hat  Jo  flood  one  ajnong  you,   whom  you 
know  not. 

Words  fpoke  by  St.  John  Baptiji^  and  repeated 
by  the  Church  in  the  Gofpel  of  this  Day  ; 
taken  out  of  St.  John^  &c.  and  rvrndcr'd  into 
our  Vulgar  EngliJJj  Tranflation. 

There  jiandeth  one  in  the  midjl  of  you,  whom 
you  know  not, 

H  E  lall:  time  St.  John  Baptifi 
flood  in  the  midji  of  us  ;  that  is, 
in  the  Gofpel  of  Lift  Sujiday, 
Your  Majefties  beheld  him  fend- 
ing Amballadors  to  Jefis,  to 
inquire  whether  he  were  the  Mefjias,  to 
Vol.  I.  I  2  convince 


68  SERMON    III.     On  the 

convince   tliofe   he  fent  of  what   he    had 
preach' d  from   the  Wildernefs   to  the  Fri- 
fo7t,  and  to  fliew,  that  if  the  TVord  of  God 
2  Tim.  z.  canfiot  be  bounds  fo  neither   can  the  Voice. 
9-  John  was    in  Chains,  but   not    the   Prce- 

ciirfor.    No   Fetters  can  detain   the   Voice 
from  communicating  with  the  Words,  Kgo 
Vox.     But  the  Gofpel   of  this    Day    fliifts 
the  Scene,   and  difcovers  St,  fohn  receiving 
an  Embafiy   upon    the  fame  account.     A 
noble    and    learned   Train    of  Priefts    and 
Levites ;  Friefis^  as  Deputies  of  the  Clergy ; 
and    Levites.,    their    Attendants  j    feled:ed 
Members   of   the   Sanhedrim.,  and    Repre- 
fentatives  of  the  whole  Body  Eccleliaftick, 
with  great  Solemnity,   and  (as  St.  Auguftine 
thinks)  with  no  lefs  Sincerity,   addrefs  to 
him,  with  a  Tu  qiiis  es?    Who  are  you?  In 
what  Quality  do  you  appear  among  us  ?  By 
what   Authority  do  you  preach   Fenance? 
And   by  what  new  Light  do   you   forefee 
that  the  Kingdom    of  Heave?!  is  at  hand^ 
We   are    the    ordinary    Difpenfers    of  the 
Word;  Who  are   you?    Your  MiJJionis  as 
extraordinary  as  your  Life  >  But   you  mufh 
verify  your    Patent    by    greater  Wonders 
than  a  hard  Fare  and  eoarfe  Habit ;   ^lis 
es?   Indeed  the   Sandity  of  your  Coverfa- 
tion,  the   Vehemency  of   your   Spirit,  the 

Force 


Third  Sunday  ifi  ADVENT.  69 

Force  and  Excellence  of  your  Docitrine, 
and  your  exad:  timing  it  with  our  Expec- 
tation of  the  MeJJias^  the  Scepter  being 
now  wrefted  from  the  Royul  Tribe  of 
yuda^  by  the  Hands  of  a  S:ranger,  and 
the  feventy  Weeks  of  Years,  the  Term 
affign'd  by  Daniel  for  the  M'ffias's  Com- 
ing, being  now  expired,  we  begin  to  doubt, 
and  come  to  ask,  Are  yoii  he  that  is  to  come, 
or  do  we  expeB  another  ?  What  do  you  fay 
of  your  felf?  If  you  are  Chrijl,  tell  us  fo 
plainly. 

This  (according  to  the  Fathers  and  In- 
terpreters )  was  the  Senfe  of  their  Firft 
Queftion,  which  our  Baptift,  as  fparing  in 
his  Words  as  in  his  Diet,  abruptly  Anfwers, 
Non  fufn,  I  am  not  he.  Which  fliort  Reply 
ferved  for  their  following  Interrogatories,  / 
am  not  Eli  as,  I  am  not  a  Prophet.  Not  Elias 
but  only  in  Spirit  and  Power,  to  prepare 
the  Firft  Advent  of  Chrift^  as  he  in  Perfon 
fnall  'do  the  Second ;  Not  a  Prophet,  be- 
caiife  Prophecy  conlifts  in  difcerning  things 
able]it,  and  predicting  the  future ;  but  1 
am  only  an  Index  to  point  out  to  you  what 
is  already  before  your  Eyes,  to  awaken  your 
Attention,  that  There  Jiandeth  one  among 
you,  whom  you  know  not  -,  and  therefore  to 
put  an  end  to  your  Enquiry,  Ego  Vox,  I  am 

only 


7©  SERMON    III.     O;/  the 

only  a  Voice ^  a  meer  Organ,  and  Forerunner 
"John  I .  of  the  Word :  for  He  is  coming  after  me, 
3°-  who  is  made  before  me.    For  tho'   the  Voice 

be  firft  by  Priority  of  Place,  yet  the  Word 
is  firft  by  Priority  of  Nature,  the  Verbum 
mentis^  or  Conception,  being  antecedent 
to  the  Verbum  oris^  or  ExpreJUon.  And 
as  when  good  News  is  brought  you  ( Right 
Honorable  and  Religious  Auditors  )  you 
amufe  not  your  felves  with  the  Voice  that 
delivers  it,  but  attend  to  the  thing  deliver'd, 
fo  the  fe%i\  fo  the  Chrijiian  is  commanded, 
fo  common  Senfe  teacheth  you,  not  to 
ftop  at  the  Voice ^  (  a  meer  Shadow )  but  to 
carry  your  Attention  to  the  Subjiance.  So 
St.  yohn,  and  fo  every  one  that  after  him 
announces  JESUS  CHRIST,  exhorts  you 
not  to  be  offended  with  the  plain  and  un- 
artful Delivery  of  the  Preacher,  nor  to  ex- 
ped:  that  Harmony  of  Words,  thofe  moving 
Geftures,  thofe  fweet  Cadences  in  the  Pul- 
pit, which  draw  you  to  the  Theatre,  which 
are  the  Biijinefs,  and  make  all  the  Beauty 
of  the  Stage.  They  were  certainly  other 
Motives  that  brought  you  hither  :  for  un- 
iefs  you  millake  Curiolity  for  Devotion,  you 
come  not  to  be  charm'd  with  foft  Numbers 
and  a  mufical  Air,  but  to  be  inftrudied  in 
folid  and  fevere  Truths,    fuch  as  a  Baptift 

publifhes 


Third  Sondav   hi  ADVENT.  71 

publiihes  in  my  Text,  in  Words  as  unftudy'd 
as  his  Geflure,  as  rough  as  his  Clothing, 
and  containing  a  Dodlrine  as  mortifying 
and  rigid  as  his  Life  :  And  fuch  you  are  to 
exped  within  thefe  Walls,  from  one  that 
pretends  not  to  mollify,  but  to  inforce  his 
Dodtrine,  and,  as  his  Voice  and  Interpreter, 
to  carry  home  to  you  the  bitter  Reproach, 
that  There  Jlandeth  one  in  the  midfi  of  you 
whom  you  know  not^  that  There  is  a  God  who 
is  a  con/uming  Jire,  who  is  a  fearcher  of 
hearts^  a  God  jealous  of  his  honour^  and  an 
Avenger  of  a  Contempt  to  the  Third  and 
Fourth  Generation ;  that  this  God  is  in  the 
midft  of  you ; 

T.  By  the  Immenfity  of  his  Nature  and  Pi^''^»o«- 
Being  i 

II.  By  the  Extent  of  his  Power  and  Ope- 
ration ;  And 

III.  By  the  Infinity  of  his  Wifdom  and 

Knowledge  -y 

(  Which  fliall  make  the  three  Parts  of  this 
Exhortation )  and  yet  you  know  him  not, 
and  yet  you  cannot  but  know  him ;  your 
Ignorance  is  not  real,  but  affecflcd  and  wil- 
ful 5 


7^  SERMON    III.     Oft  the 

ful  3  your  Knowledge  ferves  only  to  make 
your  negle(ll:  of  him  more  criminal ;  and 
oh !  I  tremble  to  fay  it,  without  more  than 
an  ordinary  Repentance,  unpardonable.  But 
we  need  a  Baptifb  to  evince  thefe  Truths, 
or  at  leafl:  a  double  Portion  of  his  Spirit 
to  rell  upon,  and  to  animate  my  Tongue. 
Let  us  apply  our  felves  to  him,  that  chcofes 
the-  weak  thifigs  of  this  worldy  to  confound 
the  ftrong'j  and  as  an  inftance,  when  he 
came  to  deftroy  the  Kingdom  of  Sin,  he 
did  not  abhor  a  Virgin  s  womb^  the  Angel 
Gabriel  being  the  Pr^tcur/br,  and  efpecially 
in  this  holy  Time  of  Advent,  warranting 
our  Repetition  of  his  MeiTage,  Ave  Maria. 

htiniv.    'There  hathftood^  or  flandeth,  one  in  the  midfi 
of  you  ^   whojn  you  know  7iot. 

I-  THE    great    Pracurfor^    of  our   Lord 

knew  very  v/ell,  that  one  of  the  mofl  effica- 
cious Means  to  keep  us  within  the  bounds 
of  our  Duty,  or  when  we  have  ftept  afide, 
to  cafl  a  rub  in  our  way,  and  make  us 
fall  back  by  a  timely  Repentance,  ( the 
Subjed:  of  his  Preaching )  was  to  put  us 
in  mind,  that  God,  whom  we  fo  fupinely 
negled:,  and  fo  careleily  offend,  is  in  the 
mtdfl  of  us ; 

First, 


J'hird  SUNDAY  ?>  A  D  V  E  N  T.  -3 

First,  By  the  Immcnlity  of  his  Nature 
and  Being.  For  the  Omiiiprcfcnce  of  God, 
or  his  being  in  all  Places,  is  fo  necclhirily 
included  in  the  Notion,  which  all  Men  have 
of  the  Deity,  that  a  Doubt  of  it  would  fap 
the  very  Foundation^  of  Religion,  and  fhock 
the  firft  Principles  of  Reafon  :  For,  That 
is  nothing  'where  God  is  not^  fays  the  moil 
ancient  of  the  Heathen  Philofophers.  And 
in  effed:,  take  away  the  Prefence  of  the 
Divinity  to  all  Things,  and  in  all  Places, 
his  Injinity  and  hmnutahility^  the  unque- 
llionable  Attributes,  and  (as  I  may  fay)  the 
conflitutive  Perfedlions  of  the  God-head^ 
are  no  more,  and  the  Fool  tnay  truly  fay 
in  his  hearty  T'het'e  is  no  God. 

For,  firft^  That  which  is  Infinite  can 
fufFer  no  Limitation ;  and  yet  if  he  were 
not  Immenfcj  the  being  in  one  Place  would 
exclude  him  from  being  in  another.  And^ 
fecondly,  that  which  is  Immutable  can  never 
change,  or  lliift  its  Place  ;  yet  if  Goa  were 
not  immcnfe,  that  is,  if  he  were  confined 
to  one  determinate  Space,  he  could  not 
be  in  another,  without  ceaiing  to  be  where 
he  was  before  j  whence  it  is  evidently  con- 
cluded, that  he  is  everywhere,  and  reachdfe 
all  Places,  and  all  Times;  by  his  Eter- 
nity all  Times,  by  his  Immcnfity  all  Places, 

Vol.  I.  K  But 


f4  SERMON    III.    On  the 

But  withal  we  muft  acknowledge, 
that  he  is  in  a  peculiar,  more  excellent 
manner,  prefent  to  the  Rational  Creature^ 
which  bears  his  Image,  and  for  whofe  fake 
he  made  all  other  things  contain'd  in  that 
we  call  Place,  For  his  Prefence  to  other 
parts  of  the  Creation,  is  only  neceifary  in 
order  to  preferve  them  in  Being -y  but  his 
Prefence  to  Man  is  neceifary  in  order  to 
his  Well-being.  Other  Creatures  operate  by 
the  NeceiTity  of  their  Natures  j  Man  by 
the  Election  and  Liberty  of  his  Will. 
Other  Creatures  cannot  fwerve  from  the 
Pofition,  which  was  alTign'd  them,  nor 
if  op  the  Motion,  which  was  imprefs'd 
on  them,  when  they  firft  began  to  exiftj 
the  Sun  cannot  ftart  from  his  Sphere, 
nor  the  Earth  burft  from  its  Center  :  But 
you  are  not  only  eccentrick  to  the  State,  in 
which  you  were  created,  you  have  not 
only  flifled  and  fupprefs'd  the  Impulfe  of 
Original  Innocence,  and  deaden'd  theAdtion 
of  juflifying  Grace  within  you  3  but  you 
alfo  fland  in  need  of  a  ftrong  Rein^  to 
keep  you  from  rufhing  into  an  endlefj 
Series  of  Irregularities  and  TranfgrelTions. 
And  therefore  you  mull  be  often  warnedi 
Frirj.  26.  that  The  rod  is  upon  your  back^  ( as  the 
wife   King  fpeaks)  or  as  the  Baptill   more 

forcibly, 


1. 


rhird  Sunday  in  A  D  V  E  N  T.  y-s 

forcibly,  that  The  ax  is  laid  to  the  root  ^uke  3. 9. 
of  the  tree ;  that  the  Eye  of  your  Maker 
is  in  every  place  open  and  fix'd  upon  you, 
that  his  Hand  is  ftretch'd  out  to  cut  you 
down  in  your  greener  Sins.  And  when  the 
Tree  is  fell'd,  we  know  the  Confequencc, 
it  lives  no  more :  But  that's  not  all ;  In 
the  place  where  the  Tree  falleth^  there  it 
jhall  be,  faith  the  Preacher.  In  what  place 
foever  you  meet  this  fatal  Blow,  your  Eter- 
nity depends  upon  it ;  your  Eternity,  that's 
the  Blow :  'Tis  the  Hand  of  God  that 
ftrikcs,  Death  is  the  Ax,  your  felves  are 
the  Tree  ;  and  what  is  the  End  ?  In  igneni 
mittetiir,  Caft  the  fruitlefs  Tree  into  un- 
quenchable Flames.  Et  quis  poterit  habi^ 
tare  de  'vobis  cum  igne  devorante?  And 
tell  me,  you  that  cannot  endure  the  Sight 
of  a  Mortification,  the  Approach  of  an  Af- 
flidlion,  the  Want  of  a  Repail:,  or  a  Su- 
perfluity, no  nor  of  an  Excefs;  Who  among  ^'^'^'^^  33- 
yoiL  can  dwell  with  the  de'uouring  fire  ? 
Who  among  you  can  dwell  with  everlajHng 
burnings  ?  But  what  could  raife  the  Indig- 
nation of  our  God  to  fuch  a  Flame  agalnffc 
his  Creature  ?  againfl  his  own  Likenefs,  the 
Likenefs  of  a  God,  who  cannot  forget  to  be  Vfrim  77. 
gracious,  nor  in  his  anger  fiut  up  his  ten-  ^' 
dcr  mercies  ,  but  becaufe  he  is  in  the  mid.fl: 
K  2  of 


jb  SERMON    III.    071  the 

of  us,  and  we  knov/  him  not  ?  Ah,  ChrlfX 
tians,  let  us  enquire  no  farther,  our  Guilt 
is  too  evident. 

That  God  is  in  the  midil:  of  us,  is 
common  to  us  with  other  Creatures ;  'tis 
the  Excellence  of  his  Divine  Nature,  as 
well  as  the  Subiiflence  and  Advantage  of 
the  Created  :  But  that  we  know  him  not^  is 
the  fpe^ijick  Crime  of  Man,  an  Apollacy, 
that  difcriminates  you  from  all  other  Crea- 
tures, which  by  an  in-born  Tendency  to 
fulfil  the  Will  of  their  Creator^  who  Jhid^ 
Let  there  he  light  and  there  was  light ;  or  by 
an  obediential  Power,  execute  thofe  Orders 
7ihiah  I.  which  they  do  not  underftand  ;  as,  The  ox, 
3-  knows  his  owner,    and  the  afs  the    crib  of 

his  majlcr ;  Ijrael  aiitem  non  cognovit ;  but 
Jfrael  knows  72ot  me:  You-  that  excel  all 
other  Creatures,  becaufe  you  have  the 
power  of  knowing,  know  not  me,  that  gave 
you  that  Power;  the  Faculty,  that  makes 
you  little  lefs  than  the  Angels,  links  you 
below  the  Condition  of  Beafts.  Bat  if  your 
Blindnefs  and  Infenfibility  refled  there, 
2  Cir.  4.  I  that  can  command  light  to  jhine  out  of 
^-  darknefs,  might   enlighten   your  Eyes,    and 

melt  down  your  Hearts :  But  that,  which 
raifes  your  Crime  to  an  unpardonable 
Enormity,  is,  that  )w  are  Ijrael,  Populus 

meiis^ 


77;//-^  Sunday   vi   ADVENT.  77 

viet/s,  My  People ^  my   Inheritance,   which 
I  have  feparated  from  the  reft  of  the  V/orld, 
cliofen  out  of  all  Nations,    feal'd  with  t\i2 
Blood  of  the  Teftument,  entich'd  with  my 
Spirit ;   and  as  I  once  told  my  Servant  Da-  2  Kings 
n)id.  If  all  tbe/'e  things  are  too  little^  I  am  ' ""  ^' 
ready  to  add  far  greater:     But  that   you, 
after  all,  fliould  not  know  me  ;  that  wilful, 
that    defign'd,     that     affed:ed     Ignorance, 
ties  up   the  Hands  of  Mercy  :    I    can    no 
more,    unlefs  it  be    to   cry  to    you  like  a  Ifaiah  ^z, 
woman  in  travail,    quafi  partiiriens  loquar '.  ^'^' 
And  have  I  been  filent  ?    Have  not  /  exalted 
my  voice  like  a  trumpet  f   And  have  you  not 
ftopt  your  Ears,  either  refufing  to  hear  the 
voice  calling  after  you,  or  churlilhly  replied  " 
to  your  God,  Scientiam  viarum  tuarum  no- 
lumus;  We  ivill  not  the  knowledge  of  thy  ivays-. 
We  will  not  know  thee,  left    we  fhould  be 
converted,  and  thou  ftiouldft  heal  us  ? 

Fo  R,  Chriftians,  is  it  to  know  God, 
when  your  Life  and  Manners  contradict 
your  Belief?  or,  to  honour  him  with  your  Matth.i^i 
lips,  when  your  heart  is  far  from  him  ?  ^• 
or,  to  hear  his  Word  like  the  voice  of  an 
inchanter,  to  go  away  pleafed  with  the  Har- 
mony, without  a  Defign  of  fubmitting  to 
the  Doftrine  ?  If  you  do  not  believe  the 
f*refence  of  your  God  in  the  midjl  of  you^ 

I 


^8  SERMON    III.     0«  tie 

I  muft  fend  you  to  the  Heathen  for  Inilruc*' 
tion :  But  I  am  afFraid  you  are  pail  that : 

Matth.  6.  Jf  the  light  that  is  in  you  by  Nature,    be 
^^'  turned  into  darknefs,   by  Obduracy  in  Sin, 

I'enebrce  quanta  erunt  f  'Tis  more  than 
Egyptian  Darknefs ;  'tis  that  of  Hell,  from 
which  their  is  no  redemption.  But  \i you  be-f 
lieve  there  is  a  God,  who  in  all  Places  beholds 
the  Good  and  the  Bad,  you  do  well,  fays  the 
James  z.  ^poftlej  but  the  DevUs  alfo  believe j  Dcemones 
credunt  j  yet  'tis  a  dead  Faith,  unlefs  you 
believe  and  tremble :  Dceinones  contre^ 
mifcunt,  the  Devils  too  believe  and  tremble ; 
but  they  do  not  repent.  And  what  Name 
will  you  give  thofe,  who  neither  beheve, 
tremble,  nor  repent  ?  For  afllire  your  felves, 
if  you  do  not  tremble,  you  do  not  repent ; 
and  if  you  do  hot  repent,  ^o\x  do  not  be-^ 
lieve  either  the  Prefence  of  God  in  you  by 
the  Immenfity  of  his  Nature,  nor  his 
Prefence  with  you  by  the  Extent  of  his 
Power  and  Operation  :  Which  is  my  Se-,- 
cond  Point. 
II.  The  Prefence  of  God  in  all  things,  and 

all  Places,  proved  from  the  Extent  and  Uni- 
verfality  of  his  Operation,  was  judged  by 
the  great  Apoftle,  of  fufficient  Strength  to 
level  all  Iniidehty  at  a  Blow,  to  convince 
the  moll  haughty  Spirit,   and  to  waken  the 

mod 


Tk'rd  SuiiD AY  171  ADVENT.  79 

mofl:  heavy  Heart  into  an  awful  Attention 
to  the  Deity.  Therefore  he  put  no  other 
Argument  to  the  People  of  Athens^  and 
their  learned  Bench  of  Judges  in  the  Areo- 
pagus :  For  having  found  an  Altar  with  this 
Infcription,  To  the  iinkncw?i  God^  he  re-  ^^i\7* 
proaches  their  Blindnefs,  and  fhews,  that  ^^' 
the  Divinity  cannot  be  confined  to  Temples 
built  with  Hands,  becaufe  he  is  not  dijiant 
from  a?jy  of  us  all ;  and  how  does  he  prove 
that?  Becaufe  in  hifn  we  live^  move^  and 
have  our  Being, 

A  full  and  jufl  Conclufion :  For  every 
Agent  muft  be  prcfent  to  the  Thing  it  ad:s 
upon,  that  is,  tht  Mover ^  and  t\{mg  Moved, 
muft  be  together.  Now,  that  there  is  a  Firji 
Mover y  imparting/  Motion  to  every  Crea- 
ture, is  evident  to  the  Light  of  Nature, 
and  was  acknowledged  by  the  Gentiles,  If 
there  be  a  Firjl  Mover,  there  is  a  FirJi 
G?///^  of  all  things  J  therefore,  ab  ipfo^ixovci 
it,  we  live,  and  move,  and  have  our  Being. 
But  becaufe  God  is  a  Mover,  not  only, 
when  he  firft  gave  us  Being,  but  alfo,  while 
he  preferves  us  in  that  Being  (for  Prefer- 
vation  is  nothing,  but  the  Creative  Acftion 
continued)  therefore,  in  ipfo,  in  him,  we 
live,  we  move,  and  have  our  Being :  As 
he  is  the  Caufe  efficient,  we  are  from  him; 

ojnnia 


U  SERMON    III.    On  the 

omnia  per  ipJumJaSla  funt :  as  he  concurs 
with  all  our  Operations,  giving  us  Faculties 
to  a(5t,  Reafon  to  difcern.  Liberty  to  chufe, 
Perfeverance  to  accomplifli,  we  are  in  him, 
and  he  in  us,  ( according  to  the  Prophet ) 
Ifaia/j  z6.  thou  hoft  wvought  all,  our  works  in  us. 

For  this  wonderful  Operation  of  God  in 
all  his  Creatures,  is  ftill  more  admirable 
in  Man,  a  Creature  of  fuch  excellent  En- 
dowments, that  nothing  under  God  could 
be  its  Original ;  but  a  Creature  fo  infenli- 
bleofits  own  Perfection,  fo  fallen  from  its 
native  Beauty,  and  fo  continually  tending  to 
Nothing,  and  concurring  to  its  own  Ruin, 
that  no  lefs  th-an  an  omnipotent  Hand  can 
flop  him  fhort  on  the  Brink  of  the  Preci- 
pice, whither  he  is  running  to  felf-deftruc- 
tion,  by  the  DilTolution  of  the  Elements, 
which  compound  his  Body,  but  by  far 
worfe  Dillblution  of  his  Manners,  which 
deftroy  his  Soul. 

To  preferve  this  Creature,    is  a  Province 
for   a  God,  worthy  an   omnipotent  Hand, 
and    becoming     the  Jlro'ng  one   of  Ifrael. 
And   in  this  he  chiefly   demonftrates,   that 
Deut.  20.   there  is  a  God  in  the  ?nidji  of  us.    Portans, 
'^'  implens^  protegens^  fays  St.  Auguftine.   Bear- 

ing with,    and   fupporting    our  Weakncfs, 
PortanSy  Filling  our    Emptinefs,   and    re- 
pairing 


j         Thifd  Sunday  //2  A  D  V  E  N  T.  8f 

'pairing  our   Decays,  Implens-y  Covering  us 
with    his  Wings,  and  defending    us   from 
our  felves,  the  worft  of  our  Enemies,  Pro- 
I  tegem.    Did  he  not  fujiain  us,  we  fliould  at 
[this  Inftant  return  into  our  own  Nothing, 
by  the  fole  Weight  of  our  Infirmity  j  Did 
he  not  bear  with  us^  we  fliould  be  lofl  for 
ever;   Did   he   not  Jill  our  Emptinefs,  we 
fhguld  be  indeed  but  miferable  3  Did  he  not 
repair  our  Decays,  Salvation  it  J  elf  could  not 
fave  US',  And  infine,   were  he  prefent  to  us 
as  a  meer  Spectator,  with  an  idle  and  unac- 
tive  Prefence,  T)arkneJ\  would  cover  us,  and 
Hell  would   fwallow  us  up.     But  his  Pre- 
fence is  (  as  the  Prophet  elegantly  exprelTes 
it )  ^  tabernacle  for  a  fiadow  in  the  day-ti?ne  ijaiah  44 
fro7n  the  heat,  a  fid  for  a  place  of  refuge,  and  ^• 
for  a  covert  from  fiorm  and  rain ;  a  Prefence 
of  Proted:ion  and  Succour.      T)o  not  fear^ 
fays  he  by  the  Mouth  of  the  Prieff,  when 
the  Ifraelites  v/ere  upon  the  point  of  engag- 
ing the  Enemy,   Dominus  vejler  in  medio 
veftri  efi  j    Tour  God  is  in  the  midfi  of  you,  jy„^^ 
and  will  fight  for  you  againfl  your  Enemies.  4. 
The  Vidory  is  already  in  your  hands,  when 
the  God  of  Armies  is  at  your  Head  to  lead 
you  on,  and  do  you   fear  the  Succefs  ?    He 
is  at  your  Side  to  fupport  you,  and  do  you 
flirink  from  the  mojl fiery  dart:  of  Satan  ? 
Vol.  I.  L  He 


20. 


Bi  SERMON    III.  On  the 

He  covers  you  with  his  Shield,  and  would 
any  one  in  his  right  Senfes  throw  away  his 
Arms,  and  render  himfelf  a  Slave  to  the 
Powers  of  Wickednefs  ? 

Christians,  I J  aid  you  are  Gods,  and 
all  of  you  Sons  of  the  moft  High,  the  Image 
of  his  Likenefs,  the  Mafter-piece  of  his 
Works,  the  Darling  of  his  Providence, 
the  Objed:  of  his  Cares,  of  his  Vigilancy, 
of  his  more  than  paternal  Solitude.  For 
ifiuah  49.  ^Ijq*  ^  mother  JJjould  forget  the  child  that 
^  hangs  at  her  breajis,  Jhould  jhe  have  no  com- 

pafjion  of  the  fon  of  her  womb  ( a  thing  very 
unlikely,  but  not  impoffible)  Ego  tamen  non 
oblivifcar  tui  5  yet  I  will  never  forget  thee, 
'tis  abfolutelyimpoffible.  Behold,  I  have  writ- 
ten thee  in  the  Palms  of  my  hands,  to  have 
thee  always  before  my  Eyes.  Imo  non  tan- 
turn  in  oculis  Dei,  fed  etiam  infinu  vivimus, 
fays  Minutius  Falix  -,  We  live  not  only  in  the 
Eyes  of  our  God,  but  even  in  his  Bofom.  And 
yet  (O  Prodigy  of  Ungratitude)  we  can 
forget  this  God,  this  Benefacftor,  this  Parent, 
this  Friend  ;  and  we  do  actually  forget  him 
as  often  as  we  fm.  Alas!  When  is  it  that 
we  remember  him  ?  All  other  things  can 
find  a  place  in  our  thoughts,  and  only  He, 
that  ought  to  be  the  Subjeft  of  our  whole 
Attention,  is  excluded.  The  meanefl  and 
w    .  mofl 


"Third  Sunday  /;/  ADVENT.  83 

moft  trivial  Accidents,  idle  Difcourfes,  and 
impertinent  News,  never  fail  of  a  welcome  ; 
but   when   the  Name    of  God  happens  to 
crowd  in  ( unlefs  it  be   in  Oaths  and  Im- 
precations ; )  when   the  Duties   of  Religion 
come  into  our  Heads  (unlefs  it  be  to   ridi- 
cule and  blafpheme  them  ; )  when  the  Ter- 
rors of  Divine  Juftice  prefent  themfelves  be- 
fore us,  the   Door  is  prefently  fliut  upon 
them ;  and  if  they  forcibly  prefs  in,  as  fome- 
times  they  will,  there  is  prefently  a  damp 
upon  our  Spirits,  we  fly  from  the  Refledion 
as  from  the  face  of  a  Serpent :  Company,  Di- 
vertifement,  and  even  Debauchery,  are  fought 
to  refcue  us  from  the  dangerous  Temptation 
of  remembring   our  Creator  in  the  days  of 
our  youth. 

Indeed,  my  Chriftian  Auditors,  it  is 
thought  a  dangerous  'Temptation  by  the 
Powers  of  Darknefs,  and  much  apprehended 
by  the  Enemy  of  Mankind  ;  for  the  ftrong- 
eft  Cords  that  he  binds  a  Sinner  with,  are  ' 
Oblivion,  and  Neglect  of  the  Divine  Pre- 
fence.  And  we  have  an  afTurance  of  this 
from  God*s  own  Mouth ;  for  having  enu- 
merated, in  the  xxii.  Chapter  of  Ezekiel,  all 
the  crying  Sins,  and  abominable  Impieties 
of  the  City  Jerufalem,  he  concludes  the 
tragical  Defcription  with  the  greateft,  the 
L  2  Source^ 


^4  SERMON    III.    On  the 

Source  and  Original  of  all  the  reft,  Meique 
^ze .  22.  f^jyiif^  ^j^  Tihou  haft  forgotten  me-,  and  if  thou 
hadft  not,  thou  couldft  never  have  profti- 
tuted  thy  felf  tofuch  Impieties.  And  whence, 
I  befeech  you,  iffue  fo  many  bloody  Re-^ 
venges,  fcandalous  Reflexions,  black  Ca^ 
lumnies,  fliamelefs  Commerces,  and  un- 
bridled Liberties,  I  do  not  fay  among  the 
Africans  and  "Tartars^  but  vv^ithin  the  Pale 
of  Chriftianity,  in  the  very  Bowels  of  Re- 
ligion, among  the  c  ho  fen  Generation,  the 
royal  Prieflhoody  the  holy  Nation,  the  pe- 
culiar People?  what  are  the  poifonous  Springs 
of  thefe  Rivers  of  Death  ?  but  Meique  oblita 
eii  You  have  forgotten  that  your  God  is 
prefent  to  you,  either  by  thelmmenfity  of  his 
Being,  or  by  the  Extent  of  his  Operations ; 
and  therefore  you  muft  be  convinced,  that 
he  is  prefent  to  you  by  his  Wifdom  and 
Knowledge,  which  is  my  laft  Conllderation. 
ni.  That   God  is  Omnifcient,    or  knowing 

all  things,  is  evident  as  well  from  the  Ex- 
cellence of  the  Divine  Nature,  as  from  the 
Immenfity  of  his  Being  and  Operation : 
For  fince  he  is  in  all  things,  giving  them 
Exiftence  and  Motion,  we  fhould  make  him 
an  irrational  Agent,  to  queftion  whether  he 
kno^ys  the  Works  of  his  own  Hands.  Where- 
fore  all   thofe   Produdions  which    arc  fo 

much 


I'hird  Sunday  in  ADVENT.  85 

much  in  the  dark  to  us,  and  To  impenetra- 
ble to  our  Underllanding,  whether  the  fe- 
cret  workings  of  Nature,  or  tlie  more  dif- 
ficult windings  and  recedes  of  the  Heart 
of  Man,  lie  open  and  expanded  to  the  Eyes 
of  God  ;  Neither  is  there  any  creature  (  fays  Vleh.  4." 
the  Apoftle)  that  is  not  manifejl  in  his  fight  ^  ^^' 
but  all  things  are  naked  and  open  to  the  eyes 
of  himy  with  whom  ive  have  to  do. 

Now  certainly,  the  only  Prefence  of  a 
great  Prince,  mufh  needs  put  us  upon  our 
Guard,  and  make  us  ftudy  our  Behaviour, 
our  Gellures,  and  our  Words,  if  we  had 
nothing  to  do  with  him,  and  tho'  he  did 
not  feem  to  regard  us.  But  when  he  cafts 
his  Eyes  towards  us,  and  feems  to  attend 
to  what  we  fay  or  do,  we  cannot  but  have 
;a  greater  Concern  upon  us ;  we  cannot  but 
add  more  than  an  ordinary  Solicitude,  tho* 
he  ftands  but  as  a  meer  Spedator,  without 
a  defign  to  reward  or  punifli,  or  fo  much 
as  nicely  to  examine  our  Words,  or  our 
Deeds ;  but  when  he  fits  upon  the  Judg- 
ment Seat,  furrounded  with  all  the  Pomp, 
and  Terror  of  Juftice,  obferving  all  our 
Motions,  ftudying  our  Looks,  weighing 
our  Words,  canvaffing  our  Adions,  diving 
into  our  very  Intentions,  demanding  account 
of  the  Talents  left   in   our  Hands,  and  all 

this 


SERMON    III.    On  the 

this  with  Life  and  Death  at  the  point  of  his 
Tongue :  Good  God !  What  a  concern  would 
you  be  in  if  this  were  your  Cafe  ?  Would 
Riches,  Honour,  Voluptuoufnefs,  Great- 
nefs,  or  Ambition,  work  any  more  upon 
you  than  they  do  upon  a  Criminal  that  is 
dragg'd  to  Execution  ?  Would  you  fend  for 
the  Mufician,  or  the  Comedian  to  divert 
your  Mind,  left  you  fhould  become  too  fe- 
rious  in  his  Prefence  ;  or  would  you  expofe 
your  felf  to  his  Indignation  by  foolifh  Dalli- 
ances, and  Indecencies,  in  your  Poftures 
and  Behaviour  ?  but  if  the  Prince  fhould 
bid  you  draw  near,  and  with  a  gracious  and 
ferene  Afped:,  encourage  you  to  difcourfe 
familiarly  with  him,  to  expofe  your  Grieve- 
ances,  and  ask  whatfoever  might  be  con- 
ducing either  to  your  Eafe  or  Happinefsj 
Is  it  poffible  you  fliould  fo  far  forget  your 
own  Concern,  that  your  firft  Addrefs  ihould 
be  to  defame  your  innocent  Neighbour,  or 
fpend  thofe  blefted  Moments  in  idle,  or  im- 
pertinent, or  prophanc  Difcourfe ;  or  even 
blafpheme  the  merciful  Hand  that  affords 
them,  and  flie  in  the  Face  of  your  royal 
Benefad:or  ? 

This  indeed  the  zmprqfifabJe  Servant  did, 
when  in  lieu  of  begging  Pardon  for  neg- 
leding  to  improve  his  Talent,    he  tells  his 

Mafter 


21. 


Third  Sunday  /;/  ADVENT.  2j 

Mafter,  that  he  knew  him  to  be  an  auftet-e 
Man,  and  as  fiilfely,  as  impudently  charged 
him  to  his  Face,  That  he  exacted  what  he  Luke  ig. 
did  not  depofite,  and  reaped  what  he  did  not 
Jbw.  What  could  Folly  utter  more  abfurd, 
or  Impudence  more  provoking,  or  Ingra- 
titude more  injurious  to  his  Lord  ?  I  know, 
beloved  Chriftians,  you  conceive  the  greateit 
Indignation  againft  fuch  Wretches,  that  you 
have  already  pronounced  Sentence  in  your 
Heart  upon  them,  To  be  hound  hand  and 
foot,    and  to  be  caji  into  outward  darknefi. 

But  to  draw  the  matter  home,  and  this 
Difcourfe  to  a  Conclufion  j  Chriftian,  this 
is  your  own  Cafe  ;  this  is  no  more  than  you 
commit  every  Day ;  no  more  did  I  fay?  'Tis 
infinitely  fhort  of  your  Folly,  your  Infenfi- 
bility,  your  Ingratitude,  who  dare  fin  in 
the  Face  of  your  Judge.  For,  pray,  what 
Perfedtion,  or  Advantage  would  it  be  to 
God,  if  his  Knowledge  of  our  Adlions  were 
meerly  Jpeculative ,  without  a  Power  to  take 
an  Account  of  them,  to  puniih  or  reward 
them  ?  Who  of  us  would  not  be  glad  to 
want  fuch  a  fteril  Perfe6lion  ?  When  Na- 
ture it  felf  inflrudls  every  Creature  to  fly 
from  that  Violence  and  ill  Ufage,  which  we 
cannot  remedy,  and  to  fhut  our  Eyes  againll 
that  Suffering,   which  becomes  double  by 

being 


58  S  £  R  M  O  N    III.    On  the 

being  feen.  And  hence  we  conclude,  that" 
epicure  deftroy'd  the  very  Being  of  a  God, 
when  he  limited  his  Concerns  to  the  Hea- 
vens, without  caring  what  pafs'd  in  the 
neather  World. 

For  the  Knowledge  of  God  is  infepara- 
ble  from  his  Power  j  the  Schools  teach  us, 
that  he  is  a  Pure  AB ;  his  Knowledge;^ 
therefore  is  his  yudgme?it,  and  wherefoever 
his  Eyes  are  open,  his  Tribunal  is  ereded. 
He  does  not  expert  the  general  Summons  to 
meet  us  in  the  Vale  of  'Jofaphat^  nor  the 
particular,  to  anfwer  before  him  at  the  hour 
of  Death ;  no,  not  fo  much  as  the  Place 
where  thou  haft  committed  that  Theft,  that 
Injuftice,  that  Extortion  ^  but  becaufe  In 
77iedio  'vejirum  Jietit,  Becaufe  he  is  in  the 
midfi  of  you,  becaufe  he  dwells  in  your 
Heart,  and  fees  your  Wickednefs  in  the 
Spring-head  before  it  break  out  into  Pradice; 
luke  13.  ■^^^i'^  h^  pafles  the  firft  Sentence,  Nifi  -pceni- 
3.  tentiam   habueritis,    ornjies  finul  peribitis ; 

Unlefs  you  rcpe?it,  not  only  of  the  Sins  you 
have  committed  in  the  Eyes  of  Man,  but 
alfo  of  every  irreligious  and  indecent 
Thought,  of  every  unlawful  Defire,  of 
every  unchriftian  Defign,  you  jhall  inevita- 
2%eh  5.  bly  perifi.  Faciam  in  medio  tiii  J  u  did  a  j 
*•  /  'will  do  judgment  in  the  midfi  of  you :  Partly 

becaufe 


Third  Sunday  in  ADVENT.  §9 

becaufe  Sin  takes  its  Birth  in  the  midll:  of 
us,  the  Heart  being  the  Womb  where  it  is 
generated ;  and  partly^  becaufe  in  the  very 
Moment  of  its  Conception,  it  prides  it  felf 
in  the  very  Eyes  of  God,  who  dwells  there, 
flies  in  his  Face,  wifhes  his  Deflrudion,  up- 
braids his  Knowledge,  defies  his  Thunder, 
and  infine,  ejed:s  the  Prefence  of  his  Grace, 
and  leaves  only  that  of  his  Seiierity,  And 
do  you  wonder  that  Patience  thus  provok'd 
can  turn  into  Fury  ?  As  I  live y  faith  the  Lord  ^-^^-  5* 
God,  Jiircly  becaufe  thou  haji  defiled  thy  Heart, 
my  fanBuary,  with  all  thy  detefiable  things^ 
end  with  all  thy  abominatons,  I  will  alfo  de-^ 
firoy  thee^  neither  Jhall  my  eye  /pare  thee^  nei- 
ther will  I  have  any  pity  on  thee.  Numerabo 
vos  in  gladioy  fays  he  by  another  Prophet, 
{«?  omnes  in  ccede  cor  met  is  ;  I  will  put  you  all  ifaiah  6:^ 
to  the  Sword,  you  fl:iall  wallow  in  your  ^*  *^* 
©wn  Blood,  as  Vidlims  to  my  juft  Indig- 
nation :  And  why  ?  Becaufe  you  did  evil  be- 
fore mine  Eyes ;  Becaufe,  tho'  you  knew  I 
am  always  in  the  midfi  of  you  by  the  Immen- 
fity  of  my  Nature^  by  the  Extent  and  Con- 
currence of  my  Operations^  by  the  Infinity 
of  my  Wifdo?n  and  Knowledge,  yet  you 
have  fo  little  refpedt  for  my  Prefence,  that 
you  have  the  Impudence  to  afi^ault  me  upon 
my  Throne,  and  daily,  nay  hourly  adt  what 
Vol.  I.  M  Lucifer 


50  SERMON    III.    On  the 

Lucifer  but  once  and  in  vain  attempted : 
You  wreft  the  Glories  from  my  Temples, 
and  place  your  felves  o?i  the  Moujit  of  the 
^eftmnent ;  you  entertain  an  unlawful  De- 
fire,  you  are  pleafed  with  it,  it  comes  out  an 
Idol,  here  you  offer  Incenfe,  and  your  felf 
in  Sacrifice ;  And  theje  are  your  Gods,  O 
Jfraell  Yes,  they  are  the  Gods  that  lead 
you  back  into  Egypt,  into  the  Houfe  of 
Bondage ;  But  Ifrael  hjo%vs  not  me,  ar.d  my 
people  will  not  conjider. 

Ah  !  Chriflians,  it  is  enough,  ah!  It  is  too 
much,    let  us  at.  laft  fix  a  Period  to  our 
Crimes,  and,  as  St.  Augufiine  advifes,  ^et  our 
felves  before  our  oivn  Eyes  ( it  is  the  Bufinefs 
of  this  holy  and  penitential  Time )  and  then 
we  fhall  fee  our  Gold  tur?i'd  into  Drofs,  the  | 
mofl   beautiful  Creature  diftorted  into  th^  ' 
moil  hideous  Deformity],    while   the   Ad- 
vantage of  our   Being  has  made  us    even 
Monfters  in  Nature,  becaufe  God  hath  food 
'in  the  rnidfl  of  us,  a7id  we  knew  him  not.  You 
know  and  believe  that  you  are,    and  exift 
meerly  by  the  Hand  of  his  Power,    that 
you  fubfift  by  that  of  his  Providence,  and 
that  you  have  deferved  to  be  cut  oif  by  that 
ef  his  Juftice ;  And    did  God   extract  you 
out  of  Nothing  for  a  meer  Experiment,  to 
try   how  ungrateful  you  could  be  ?    How 

much 


rhird  Sunday  ///ADVENT.  91 

much  better  had  you  never  been  ?  Does  he 
perpetuate  your  Being,  meerly  to  exercife 
his  Patience  ?  How  much  better  would  it 
be  for  you  to  perifli  this  Moment  ?  But  if 
you  were  made  to  ferve  him,  and  Hve  to  re- 
pent that  you  have  not  done  it,  lay  hold 
on  this  acceptable  time,  this  day  of  Salvation, 

You  know  and  believe.  That  you  not 
only  live^  but  alfo  inove  in  him  (as  the  A- 
poftle  fpeaks  j )  That  he  gives  you  Powers  to 
adt,  and  concurs  with  the  Exercife  of  them: 
And  fhall  I  make  his  Concurrence  fubfer- 
vient  to  my  Injuftice  ?  Shall  I  turn  his  own 
Weapons  againft  him,  and  corrupt  the 
Means  of  doing  well,  into  the  Inftruments 
of  my  Crimes  ? 

Infine,  You  are  fully  perfwaded,  that 
you  not  only  live  and  move  in  him,  but  alfo, 
that  he  is  in  the  mid/i  of  you ^  as  a  King  in 
the  midift  of  his  Dominions,  as  a  Judge  in 
the  midft  of  Criminals,  not  only  difcerning 
all  your  Proceedings,  but  nicely  obferving 
all  your  Motions,  weighing  every  Circum- 
flance  in  the  Balance  of  the  SanSiuary^ 
fearching  Jerufalem  'with  Caiidles,  number^ 
ing  all  the  Hairs  of  your  Head,  and  pro- 
nouncing upon  every  idle  Word,  and  that 
there  is  but  a  very  fmall  Interval  between  the 
Sentence  and  the  Execution,  a  fhort  flux  of 

Time 


yi  S  E  R  M  D  N    III.    On  the,  kc. 

Time,  an  Accident,  a  Fever,  an  Apoplexy, 
or  perhaps,   a  more  fudden  Death. 

Now  go  on,  and  fm  without  Fear,  or 
Confciencej  give  the  Reins  to  your  Appetites, 
and  freely  abandon  your  felves  to  fuch  Abo- 
minations as  the  very  Gentiles  trembled  to 
commit,  tho*  they  knew  7iot  God.  But  'tis 
impoffible  you  /hould  ad:  thus,  and  believe  -, 
but  if  you  adl  thus,  -— —  I  will  not,  I  am 
^fhamed  to  make  the  Inference  to  thofe^  who 
have  the  Reputation  of  being  Chrifiians,  and 
what  is  now  a  days  thought  fomething  more. 
Men  of  Reajbn.  All  that  I  defire  of  you,  iS 
to  take  St.  Bernard's  Advice  along  with 
you,  Ibi.  pecca,  ubi  nefbis  Detim  ejje -,  Chufe 
that  -place  to  offend  in,  iiohence  God  is  ex^ 
chded;  an  Attention  to  whofe  moil:  piercing 
Eyes  will  quench  the  mofl  fiery  Darts  of 
the  Enemy^  a  Senfe  of  whofe  adorable  Pre- 
fence  will  keep  a  Rein  upon  the  moft  un- 
ruly Appetites,  and  infine,  an  Apprehen- 
iion  of  whofe  fevere  Judgments  will  make 
you  conceive  and  bring  forth  the  Spirit  of 
Salvation,  which  is  to  prepare  a  way  for  a 
Saviour,  whofe  Prefence  will  be  the  Comfort 
of  this  Life,  and  the  Happinefs  of  the  next. 
Which  I  befeechy  &c. 


SERMON 

Prcach'd  at 

TFE  L  D-H  0  U  S  E, 

In  His  Excellency  the 

Spanish  Ambaffador's  Chapel: 


ON    THE 


Third    SUNDAY    of   ^  D  F  E  N  T, 

December  12,   1686. 


By  the  Reverend  FATHER 

Br.  JAMES  AT  RAT,  Fryar  Minor  of  the 
Holy  Order  of  St.  FRANCIS,  Chaplain  and 
Preacher  in  Ordinary  to  His  Excellency. 

As  publijh*d,  zvith  Allowance  and  Special  Order  of  Superiors. 


Printed  in  thcYj^AR  MDCCLXI. 


SERMON    Ill.f 

Preach'd  at 

Weld-House, 

In  His  Excellency  the 

SPANISH  AmbafTador's  Chapel :  On 
the  Third  Sunday  o^  ADVENT, 
December  12,  1686. 


JOHN    i.  19. 

Tu  quis  es? 
Who  art  thouf 

HE    great    Saint  Augufiin 

was  of  Opinion,  That  that 

Man  had  his  Judgment  befl 

placed,  who  lefs  efteeming 

the   Science   of  all   things 

clfe,  did  make  it  his  chiefeft 

Study  perfedtly  to  know  himfelf :  And  that 

a  Soul  was  to  be  condemn'd,  who,  without 

Vol.  I.  n  2  making 


[  96  ]  SERMON    III.  f    On  the 

making  an  Inquifition  into  her  own  Infirmi- 
ties, did  trifle  away  her  time  in  learning  the 
fecret,  and  lefs  ufeful  Courfe  of  the  Stars, 
and  ftill  remain'd  ignorant  of  the  true  Way 
to  Heaven,  Grant  and  allow  to  worldly 
Knowledge  the  beft  and  greateft  Advantages 
imaginable,  yet  ftill  this  unavoidable  Mifery 
attends  the  Grandure  of  it ;  That  the  moft 
•  profitable  Perquifites  ceafe,  when  Life  doth 
laft  no  longer :  And  that  what  was  acquired 
with  theExpencc  of  great  Labour  and  Pains, 
meafuring  out  the  Shortnefs  of  Man's  Breath 
only,  remains  no  more,  nor  is  to  be  found 
after  Death. 

The  dtvout St. Beniar J,  writing  to  Pope 
Eitgenius,  doth  humbly  fuggeft  unto  him, 
^bat  the  Gain  of  an  Uttherfe  would  never 
countervail  the  Lofs  of  a  Man's  own  felf  Read 
over  and  perfecftly  underftand  all  the  Scrip- 
tures 'y  meafure  the  Heavens  from  Eaft  to 
Weft  J  fpan  the  whole  Circumference  of 
thp  Earth ;  found  and  fathom  the  briny 
Deep  J  and  be  ill  read  in  the  Science  of 
Nofce  teipfum  j  be  ignorant,  tu  quis  es^  and 
you  will  refemble  a  Man,  who  Building 
upon  a  Quick-fand,  expofes  his  Folmdation 
\  to  certain  Ruin :  So  that  be  only  bath  JVifdom^ 
who  is  wife  for  him  felf  and  fuffers  not  the 
anxious  Care  of  learning  things  lefs  impor- 
tant 


Third  Sunday  0/  ADVENT.  [97] 

tant  to  turn  to  his  own  Prejudice  :  A  tcipfo 
incipiat  co?iJtderatiOy  in  te  fiiiatur  ;   tu  tibi 

prifnus^  tu  idtimia  \  no7i  es  fapi ens  Ji  tibi  non 
es :  Thefe  are  the  Words  of  St.  Bernard. 
Th  e  miraculous  Birth  of  St.yobn  the  Bap- 
tift,  to  whom  the  yews  do  fend  a  folemn 
EmbalTy  in  this  Day's  Gofpel,  the  Holinefs 
and  Aufterity  of  his  Life,  his  Retreat  in 
Solitude,  and  his  divine  Preachings,  are 
the  occafion  why  they  doubt  whether  he 
be  the  MeJJias  fo  long  expedied  :  And 
therefore  fending  their  Priefb  and  Levites 
demand  of  him,  'Tu  quis  es?  Who  art  yo/^„  i. 
thou?  And  this  great  Saint,  great  in  the  '9- 
admirable  Science  of  No/be  teipj'um^  wav- 
ing all  the  Titles  of  Honour  due  to  his  Cha- 

.  ra<^er,  gives  a  llender  account  of  himfelf, 
and  faith  only  that  he  is  a  Voice,  "jox  cla~ 

.  mantis  in  deferto :  Manifefting  by  this  Anfwer  ^^^'"  ^' 
of  his.  That  he  did  perfectly  underftand  all 
theWeaknefs  and  Infirmities  incident  to  hu- 
man Nature.  And  let  our  Condition  in  this 
World  be  never  fo  elevated,  our  Employs 
never  fo  glorious,  the  Advantages  of  our 
Lives  and  Fortunes  never  fo  illuftrious,  wc 
are  ftill  fo  inconfiderable,  that  wanting  all 
Solidity,  we  pafs  like  a  Voice  that  is  dif- 
fipated  by  the  Wind.  It  is  this  important 
Knowledge  of  our Jelves J  that  I  would  have  this 

pious 


[  pS  ]  SERMON    III.  t    On  the 

pious  Auditory  to  learn  of  the  great  Prc- 
curfor  of  our  Saviour  ;  fome  Precepts  of 
which  Science  I  fhall  deliver  unto  them, 
after  having  invocated  the  Afliftance  of  the 
Holy  Ghoft,  through  the  Interceflion  of  the 
mort  knowing  Difciple  in  this  School  j  the 
ever  Bleffed  Virgin  Mzry  I  mean,  who  filled 
herfelf  a  Hand-maid,  when  the  Angel  did 
falute  her  full  of  Grace,  Ave  Maria. 

I T  is  too  true,  that  Man  doth  know 
every  thing  better,  and  himfelf  lefs  than  all 
things  :  Whereas  did  he  know  himfelf  well, 
he  would  know  all  things  elfe  to  Perfe(5lion. 
^id  eft  nojfe  feipfum^  quam  totius  mundi  na~ 
turam  jiojfe  ?  fays  Photius  in  his  Bibliotheca : 
Man  knowing  himfelf,  would  know  the 
Nature  of  all  the  World ;  and  diving  into 
the  eternal  Secrets,  he  would  there  be  in- 
form'd  of  all  the  Divine  Decrees  framed 
by  the  Almighty,  for  the  Good  of  the  Uni- 
verfe  j  he  would  there  learn,  that  when 
God  did  build  that  wonderful  Stru(fture 
above  us,  adorning  and  embellifhing  it 
with  fo  many  glorious  Lights;  when  he 
extraded  this  dry  Land  from  the  brackifh 
Element,  inhabited  with  Bealls  and  Birds, 
chequer'd  and  enamel'd  with  Flowers  and 
Woods  3    when   be    made   that   admirable 

Mixture 


r/;/W  Sunday  of  ADVENT,  [99] 

Mixture  of  the  Four  Elements^  and  fo  mu- 
tually incorporated  them  with  one  another, 
he  would  learn  that  all  the  Productions, 
which  he  then  created,  were  all  for  Man, 
and  Man  he  defign'd  folely  for  Himfelf. 

The  Saints,  who  have  been  educated  in 
this  School,  and  there  commenced  Ma- 
flcfs,  have  left  behind  a  certain  and  clear 
Method  for  the  Acquifition  of  this  Science. 
Confider^  faith  the  devout  St.  Bernard, 
from  whence  you  came,  and  the  Contem- 
plation of  that  vile  and  ignoble  Nothing, 
out  of  which  you  did  firfl  derive  your  Ori- 
gin, will  be  the  Subjedt  of  your  Shame 
and  Confufion :  Regard  your  prefent  State, 
and  this  Place  of  Banifliment,  with  the  dan- 
gerous Difaftcrs  that  furround  you,  will 
adminifler  unto  you  Matter  of  Lamentaion: 
Call  to  mind  the  Journey  you  are  to  take, 
Airvey  the  Tomb  where  you  are  to  be  ferved' 
up  Meat  for  the  Worms :  Or,  take  a  ftep 
further,  and  at  a  Diftance  look  on  Hell, 
where  your  poor  Soul  (which  God  forbid) 
may  be  the  eternal  Subject  of  tormenting 
Flames.  Or,  if  you  had  rather  arrive  to  this 
fcientifical  and  moft  beneficial  Knowledge, 
by  examining  the  fevcral  Stations  of  your 
Life,  the  Paft,  the  Prefent,  and  the  Time 
to   come,    make   fome   ferious   Refle(fnon6 

•n 


[  100  ]  SERMON    III.  f    On  the 

on  the  vain  and  unprofitable  Ufe,  and 
the  inconfiderable  Advantages  you  have 
made  of  the  Time  paft :  Confider  how  great 
a  Circumfpedion  is  requilite  for  the  Time 
prelent,  and  what  Provifions  you  ought 
to  make  for  the  Time  to  come :  The  Profit 
we  have  already  reap'd  in  Time  pafl  is  fo 
little,  that  it  feems  never  to  have  been  ;  we 
mull  be  cautious  in  the  Time  prefent,  which 
imperceptibly  doth  pafs  away;  and  a  prudent 
Forecaft  for  the  future  requires  an  ample  ^ 
Provifion  :  Thefe  three  Confiderations  fhall 
be  the  three  Points  of  our  prefent  Entertain- 
ment ;  the  Oeconomy  of  this  Day's  Dif- 
courfe,  and  the  Subjed:  of  your  pious  and 
favorable  Attention. 

PARTI. 

THE  greateft  Misfortune  that  can  be-  > 
fal  poor  Man,  is  to  let  his  Days  and  Years 
unprofitably  pafs  away,  refembling  little 
Children,  who  unhappily  die  before  they 
are  fit  to  tafte  the  Sweets  of  Life  :  The 
mofl  numerous  Part  of  Mortals  are  deprived 
of  vital  Breath,  before  they  attain  the  Know- 
ledge of  living  wtII  ;  and  notwithftanding 
they  have  meafured  over  a  long  Series  of 
many  Years,  yet  they  are  ignorant  why, 
and  to  what  end  they  have  fo  long  cnjoy'd 

this 


r/&/></ Sunday  ^ADVENT.  fioi] 

this  common  Air.  Holy  ^o^  doth  fuggeft  Jok cio. 
thcfe  my  Thoughts,  Futfem  qiiafi  non  cjfem 
de  utero  tranjlatus  ad  tumulum  :  From  the 
Cradle  we  are  carried  to  the  Tomb,  and  are 
hurried  out  of  the  World,  before  we  could 
well  know  the  Reafon  that  firft  placed  us 
in  it;  and  forgetting  all  paft  Tranfadlions, 
we  live  tepidly;  and  without  reforming  the 
irregular  Courfe  of  our  Life,  may  die  full 
of  Years,  but  young  in  Virtue. 

What  is  once  paft  can  never  be  recall'd, 
it  is  as  if  it  never  had  been  ;  nor  can  God 
himfelf,  make  that  Day  return,  whofe  fuc- 
ceeding  Night  hath  once  eclipfed  his  Luf- 
tre.  Recall  to  Mind  all  your  paft  Pleafures, 
your  Joys  and  Divertifements,  the  innocent 
Sweets  you  formerly  tafted  with  fo  great  a 
Guft ;  and  the  whole  Remain  lies  lock'd  up 
in  your  Memory,  without  any  Sign  or  Mark 
elfe  where.  The  Life  of  Man  is  like  a  Dream^ 
and  when  awaked  by  Death,  he  is  convinced 
that  the  whole  Courfe  of  his  Time  hath 
been  only  Fancy  and  lUufion ;  finding  both 
his  Hands  empty  after  his  fuppofed  large  Pof- 
feflions.  D.ormierunt  Jbmnum  fuum^  Of  nihil  p/alm  75. 
invenerunt  omnes  viri  divitiarum  in  manibiis 
fuis.  And  can  fuch  imaginary  Smoke  m^ke 
us  lofe  the  Thoughts  of  Heaven,  flight  the 
Menaces  of  our  God,  and  defpife  hisFriend- 
VaL.  J,  o  fhip? 


[io2]  SERMON    III.  f    On  the 

fhip  ?  Can  we  for  the  Love  of  fuch  Trifles 
run  the  certain  Hazard  of  Eternal  Torments  ? 
^id  nobis  profuity  fay  thofe  unhappy  Souls 
now  arrived  to  their  laft  and  difmal  Home, 
^id  nobis  profuitfuperbiay  aut  divitiarum 
jaSfantia  quid  7iobis  contulit  ?  tranfierunt  om- 
nia ilia  tanquam  umbra.  The  End  of  all  our 
Pride,  the  rich  and  gaudy  Remains  of  all 
our  Wealth,  is  an  immortal  Regret  for  havw 
ing  fooled  away  our  Hearts  on  fuch  airy  Va- 
nities. That  Man,  whom  To-day  you  fee 
interred,  hath  all  his  Pleafures,  with  the 
empty  Titles  of  his  Honour,  wrapt  up  in  a 
Funeral  Shrowd ;  and  a  Winding-fleet  will 
be  the  only  Portion  fhall  fall  to  your  Lot 
of  all  thofe  ample  PofTeffions  you  now  enjoy 
with  fo  much  Paflion. 

Notwithstanding  what  is  pafl  can 
never  be  recall'd,  and  is  in  Eifed  as  if  it 
never  had  a  Being ;  yet  once  it  had  a  Being, 
And  fuch  a  one  as  all  the  Powers  under 
Heaven  can  never  deface,  or  take  away. 
St.  Bernard  hath  well  exprefs'd  this  in  his  firft 
Book  oiConJiderationy  and  Twelfth  Chapter: 
^ie  friara  tranfierunt  Gf  mn  tranfierunt^ 
tranfierunt  a  ma7iu  &  non  tranfierunt  a  mente. 
Our  pad  Actions  leave  behind  them  their 
eternal  Species  in  our  Mind ;  hor  can  the 
damned  in  Hell,  during  the  long  Space  of  a 

whole 


rhird  Sunday  c/ ADVENT.  [103] 

whole  Eternity,  deface  the  Memory  of  an 
Adion  perpetrated  in  a  Moment:  ^odfac-  L.  <;.  de 
turn  eft,  faith  the  fame  St.  Bernard,  fa6ium  ^^'"{f''- 
non  ejje  non  poiejl ;  proitide  etft  facer e  in  tern" 
pore  fuit,  Jed  fecijfe  in  fempiternum  manef. 
Let  the  greateft  Difcretion  moderate,  and  te 
the  Rule  of  your  Life,  imitate  the  Saints 
themfelves  in  their  Perfection,  yet  all  your 
Endeavours  may,  indeed,  make  Satisfaction, 
but  can  never  obliterate  a  Crime  once  com- 
mitted. The  greateft,  perhaps,  amongft  the 
Pains  in  Hell,  is  that  fempiternal  Remorfe, 
the  perpetual  Remembrance  of  a  pafl  Crime 
foments  in  the  troubled  Minds  of  thofe  af- 
flicted Souls :  And  that  Worm  that  eats 
and  tears  their  difturbed  Breafts,  is  a  Tor- 
ture above  infernal  Punifhments.  The  Me- 
mory of  a  Crime  guilty  of  their  Eternal 
Ruin,  begets  a  Grief  beyond  Expreflion,  and 
the  Impoflibility  of  a  recalling  creates  a  Def- 
pair  not  to  be  decypher'd  j  but  the  ftrange 
Confequences,  that  follow  fuch  light  Begin- 
nings, and  the  Eternity  of  Torments,  which 
muft  make  an  everlafling  Amends  for  a 
momentary  Fault,  will  certainly  extort  a 
moft  horrid  Rage. 

The    Succefiion   of  things  denotes   the 

Beauty  of  Order  -,  and  one  thing  preceed- 

ing  the  other  doth  hinder  Confufion.    But 

o  2  the 


[  104]  SERMON    III.  t   On  the 

the  Mind  of  Man  receives  and  retains  innu^ 
merable  things  without  a  Burthen,  and  re^ 
memorating  things  of  an  ancient  Stand- 
ing, ftiii  referves  the  Species  newly  im- 
printed. Contemplate  the  Colletftion  of  all 
your  paft  Ad:ions,  and  fee  what  a  Store  of 
Iniquities  you  have  there  laid  up  ;  Turn 
over  the  great  Wardrobe  of  your  paft  Crimes, 
and  you  will  find  it  fiU'd  with  Lumber, 
with  fcarce  any  Moveables  worth  regarding. 
Should  God  communicate  unto  you  the 
perfed  Knowledge  of  one  fingle  Sin  :  Should 
he  let  you  fee  that  the  Enormity  of  it  is 
infinite,  becaufe  committed  againft  a  Ma- 
jefly  that  is  infinite,  the  Horror  you  would 
conceive  would  be  extream  j  and  the  Defor- 
mity of  one  Crime,  rightly  underiloodj  is 
able  to  diflurb  a  Brain  moft  juftly  feated. 
What  then  lliall  the  Terror  be,  to  fee  all 
the  Vices  of  our  former  Days  ftand  rank'd 
in  Qjfder,  and  all  their  Uglinefs  attending 
on  them,  rcprcfented  to  our  View  in  Shapes 
moft  difmal  ?  To  behold  all  our  ill  Thoughts, 
our  finful  Defires,  our  vicious  Habits,  our 
immodeft  Difcourfes,  our  unjuft  Dealings, 
our  Deceits  and  Lyings,  our  Pride  and 
Vanity,  all  our  Difi:rad:ions  and  Irreverences 
in  the  Prefence  of  our  God,  the  Good  we 
have  neglcded,    and  the  111  we  have  done, 

with 


Third  SuNDAv  ^/ADVENT.  [105] 

with  a  thoufand  other  things,  which  will 
then  diftin(ftly  (hew  themfelves  in  their  mofi: 
deform'd  Drefs  ?  How  great  will  then  your 
Terror  be,  your  Aftonifhment  and  Confu- 
fion  ?  Terrebit  eutn  tribulatio.  By  how  Job  \^. 
much  the  more  Satisfa(5tion  you  did  receive  *^" 
in  the  Perpetration,  by  fo  much  greater 
fhall  be  your  Pain,  and  the  Diftafte  you 
thence  derive,  equalizing  the  Pleafure  you 
formerly  had,  fhall  augment  your  Grief, 
and  Torment  as  much  as  heretofore  they 
pleafed  you. 

This  Landskip  of  your  paft  Life  expofed 
to  View,  whilfl  the  Eyes  of  your  Soul  con- 
template the  Vanity  of  your  Condud:,  make 
fome  Refle<fl:ions  on  the  Words  of  St.  Paul, 
^em  ergo  frudliim  habuijlis  tu?ic  in  i/Iis,  in  Rom.  6. 
qui  bus  nunc  erubej'citis  ?  nam  finii  illorimi 
?nors  efl.  What  Fruit,  therefore,  had  you 
then  in  thofe  things,  of  which  now  you 
are  afhamed  ?  For  the  End  of  them  is  Death. 
If  you  cannot  think  on  paft  Crimes,  faith 
^t.yohn  Chryfojiom,  without  Confufion,  your 
Stock  of  Impudence  muft  needs  have  been 
large,  when  you  did  commit  them ;  and 
tho'  then  your  Palfiondid  pervert  your  Judg- 
ment, and  Pleafure,  or  Complailance  did  in- 
duce you  to  pleafe  your  Scnle,  or  Man,  be- 
fore your  God  ;   yet  the  Conftrudion  you 

afterwards 


21. 


[io6]  SERMON    III.  t   On  the 

afterwards  fhall  frame,  will  certainly  be  op- 
pofite  to  your  firft  Opinion,  when  you  ihali 
find,  that  Grief  and  Confufion  will  be  the 
only  Remnant  of  all  your  Poffeflions. 

Reflect    on   the   inceftuous    Amnon, 
whofe   I^ovc     changing  Countenance,    his 
PafTion  tiding  once  fatisfy'd,    did  hate  his 
Sifter  ThamAry    more  than  ever  h^  had  Af- 
2  Kings     fe<ftIon  for  her,  Jta  ut  jnajus  ejfet  odium y  quo 
'3*  oderat  eam-,   amore  quo  a?ite  dilexerat.    Our 

firfl  Parents  had  no  fooner  committed  that 
Sin,  the  Guilt  of  which  thoy  left  as  a  Patri- 
mony to  all  their  Children,  but  their  Eyes 
opening,  they  did  difcover  their  own  Mifery, 
and  fled  each  others  Sight.  You,  who  lead  a 
vicious  Life,  and  whofe  finful  Converfation 
doth  grow  into  a  Habit,  I  fear  you  are  not 
truly  fenfible  of  that  Difpleafure  which  al- 
ways fprings  from  Vice  j  nor  do  you  fore- 
fee  thofe  Evils,  the  Seeds  of  which  you 
have  already  fow'd,  and  even  now  begin  to 
bloflbm.  Thus  you  fee  the  Income  of  your 
paft  A<5tions,  and  the  Harveft  you  are  to 
reap  of  all  your  Time  ill  fpent,  is  Confu- 
fion here  or  worfe  hereafter  :  For  all  your 
Sins  muft  here  meet  with  a  Penance  equal 
to  your  Life,  or  a  Punifhment  as  long  as 
Eternity.  Follow  therefore  the  Advice  of 
the    Philofopher,    non  tanti  etno  pcBniterCy 

this 


"Third  Sunday  £/' ADVENT.        [ic;] 

this  Repentance  is  of  too  high  a  Price  for 
me  to  purchafe.  And  fmce  the  Fruits  of 
your  paft  Labours  have  been  but  incon- 
fideraWe,  be  circumfpe<5t  and  cautious,  and 
retrieve  your  Lofs  with  a  prudent  Diftribu- 
tion  of  the  Time  prcfcnt,  v^hich  is  my 
Second  Point. 

PART    II. 

THE  Extent  of  Man's  Dominion  is  in-, 
confiderable  and  fliort ;    and   of  all   thofe 
Days  that  compofe  his  Life,  only  the  Time 
prefent  is  in  his  Poorer :  The  paft  is  now  no 
more,    and  the  future  is  yet  to  come ;  fb 
that  he  is  Mafter  only  of  the  Time  which 
now  is,  and  that  too  is  carried  on  fuch  fwift 
Wings  as  out-run  his  Thoughts,  and  leaving 
no  Space  for  Confideration,    outftrip  Fancy 
it  felf.    The  Flafhes  of  Lightning  that  pierce 
the  Clouds ;  an  Arrow  that  cleaves  the  Air ; 
a  Ship   which    with    wonderful  Swiftnefs 
plows  the  fait  Waves,    and  driven  by  an 
impetuous  Gale  doth  till   the   Deep ;    the 
Stars  themfelves,  who  with  their  rapid  Courfe 
do  run  through  Spaces  immenfe  in  an  In* 
ftant,  are  only  light  Expreflions  of  that  pro- 
digious Swiftnefs,  wherewith  the  Time  pre- 
fent doth  fly  away :  It  is  an  Inftant  imper- 
ceptible, impoflible  to  be  cut  in  two :   It  is 

a 


[  io8  ]  SERMON    III.  t   On  the 

a  Now^  which  is  now  no  more,  no  fooner 
here  but  prefently  gone,  and  dividing  it  felf 
between  the  Paft  and  the  Future,  referves 
only  a  Point  to  fave  the  Denomination  of 
Prefent ;  and  yet  this  fingle  Point  is  the 
only  thing  at  our  Command  j  and  our 
Orders  reaching  no  further,  we  can  only 
difpofe  of  this  imperceptible  Now  j  and  the 
Deciiion  of  our  future  Blifs  or  Pain  doth 
really  depend  on  this  fo  momentary  a  Du- 
ration, ex  hoc  mo7nento  pendet  at  emit  as. 

Me  THINKS  I  fee  the  King  in  the  Gofpel 
dividing  his  Wealth  amongft  his  Servants, 
and  reading  a  Lecture  of  Negotiation  unto 
Luk  19.    them:  negotianiini  dumvenio^  improve  thefe 
^^'  Talents  I  now  leave   with  you,    and  your 

Gain  may  eafily  double  the  Principal ;  make 
a  provident  Ufe  of  your  prefent  Time,  and 
your  Increafe  may  reach  the  Infinite :  But 
be  fure  not  to  let  this  Occafion  imprudently 
Jpc.  10.  pafs,  ioT  amplius  nmi  erii  iempus.  It  is  bald 
behind ;  and  once  let  flip,  will  probably 
never  offer  it  felf  again :  foji  eji  Occajio  caJva, 
It  is  a  Folly  next  to  Madnefs,  founding  your- 
felves  upon  deceitful  Hopes,  to  delay  your 
Penance  to  an  imaginary  Hereafter,  and  to 
put  off  the  important  Afiairs  of  an  Eternal 
Concern,  to  a  Time,  which  fliall,  perhaps, 
never  be.    How  many  poor  Souls  are  there 

now 


6, 


77j/V^  Sunday  o/' ADVENT.  [109] 

now  frying  in  Hell  Flames,  becaufe,  after 
once  they  had  unhappily  finned  againft:  their 
God,  they  wilfully  flighted  the  offer'd  Oc- 
cafion  of  one  favourable  Inflant,  allotted 
them  by  Mercy  for  a  Reconciliation. 

On!  How  the  Favours  of  our  God  arc 
great,  who  prolonging  our  Lives  doth  fol- 
licit  our  hard  Hearts  by  his  divine  Infpira- 
tions,  to  make  good  ufeof  our  prefent  Time, 
and  continuing  us  in  this  Pilgrimage  of  the 
Land  of  the  Living,  the  Way  to  eternal 
Blifs,  doth  afford  us  means  neceflary  to  re- 
drefs  the  Diforders  of  our  ill  regulated  Con- 
fciences,  and  lay  up  the  Store  requidte  for 
Heaven :  Ex  hoc  momento  pendet  esternitas. 

Whatever  we  have  been  heretofore, 
or  whatfoever  we  are  like  to  be  hereafter, 
doth  not  fall  under  the  Confideration  of  our 
God:  He  will  forget  our  paft  Crimes, 
wliich  a  true  Repentance  hath  cafliier'd :  He 
doth  not  confider  what  we  may  arrive  to  be, 
but  as  he  doth  actually  find  us,  fo  he  frames 
his  Judgment.  Pafs  therefore  a  general  Re- 
view, and  take  a  full  Cognizance  of  all  your 
Spiritual  Concerns,  and  learn  from  thence 
what  Reafon  you  have  to  Hope  or  Fear : 
See  how  you  fland  with  your  Obligations, 
and  what  Efleem  you  have  had  of  Works 
of  Council  and  Supcrcrrogation. 

Vol.  I.  p  Consult 


[  1 10  ]  SERMON    III.  t    On  the 

Consult  your  Confcience  and  pronounce 
Sentence  againfl:  your  felf,  it  is  the  only  way 
to  avoid  the  Severity  of  the  Divine  Decrees  ; 
)  Lor.  II.  p^qI;^,^  aute?}i  feipji'jn  homo^  fee  if  any  Mor- 
tal Sin  lieth  yet  knowingly  conceal'd ;  whe- 
ther Envy  or  Hatred,  or  any  impure  Defires 
lie  cover'd  m  your   Breaft ,    if  in  frequent- 
ing the  Sacraments  you  have  not  committed 
fome  Sacrilege,    and   prophanely  abufed  to 
your  own  Damnation,  thofe  things,  which 
were  inllituted  a  Means  to  purchafe  Hea- 
ven ;  if  your  Affections  lean  not  too  much 
to  the  Creature,  and,   defpifmg  your  God, 
pay  the  Tribute   of  your  Adoration  to  an 
unworthy  Obje(ft. 

I F  this  Review  convinces  you  faulty,  if 
this  Scrutiny  difcovers  Defects  in  you,  ba- 
niili  all  Delays,  and  let  this  prefent  Seafon 
be  the  ferious  Moment  of  your  Reforma- 
tion :  The  Obftacles  you  do  now  meet  with, 
hereafter  will  wax  but  ftronger  ;  and  the 
now  offer'd  Graces  will  be  lefs  frequent, 
and  not  fo  efficacious ;  your  vicious  Habits 
will  grow  into  a  fecond  Nature ;  and  Sin  it 
felf,  taking  hold  more  firmly,  will  very  hardly 
be  rooted  out.  Mo  do,  ?nodo,  (s?  illud  modb 
?ion  hahehat  modnTn,  faid  heretofore  a  great 
Sinner,  tho*  now  a  great  and  glorious  Saint : 
By-and-by,  prefently,  and  yet  this  By-and- 
*^*  by 


rhird  Sunday  c/  A  D  V  E  N  T.  [hi] 

by  did  fee  the  length  of  many  Days  expire  : 
So  hard  it  is,  ferioufly,  to  go  about  the 
Work  of  a  true  Converfion  j  what  you  now 
do:  ^i  bodic  non  eft,  eras  minus  aptus  erit. 
For  hereafter  you  will  not  be  able,  at  leaft 
not  more  willing :  You  will  want  Time ; 
or,  if  you  have  that,  you  may  be  deftitute 
of  Grace;  if  Grace  prefent  it  felf,  your 
Will  accuftom'd  already  to  refufe,  will 
then  not  know  how  to  comply.  Hell  is  full 
of  Spirits,  who,  prefuming  on  the  Mercies  of 
the  Almighty,  let  flip  the  blefled  Time  of 
their  Converfion ;  and,  neglecting  what  was 
in  their  Power,  grounded  their  Repentance 
upon  the  Contingency  of  Uncertainties:  Am-^ 
plius  non  erit  tempus.  Now  they  will  have  ^Z"^-  'Q- 
Leifure  to  lament  and  weep  their  fill: 
Heaven's  Gate  is  lliut,  and  the  Treafures 
of  divine  Mercies  are  all  lock'd  up. 

Examine  the  prefent  State  of  your  Soul, 
and  look  into  your  former  Life,  and  fee 
what  Progrefs  you  have  made  :  I  fear  you 
will  have  Reafon  to  fay  with  Holy  'Joby 
^is  mihi  det  ut  ftm  juxta  vieyijes  priftinos  :  Job  29. 3. 
Would  to  God  the  Comportment  of  my 
former  Years  were  now  difcernable  in  my 
Behaviour ;  or  that  my  Carriage,  at  this 
Age,  were  fuitable   to  the  Modefty  of  my 

Youth. 

p  z  That 


[ii2]  SERMON    III.  f    0?i  the 

That  Man,  who  aims  at  little,  is  with 
any  thing  fatisfy^d ;  and  he,  wlio  will  do  only 
what  he  is  bid,  grows  lazy,  and  eafily  ne- 
gleds  his  Duty ;  and,  notwithftanding  all 
the  Proje<5ls  he  may  have  for  the  Future, 
he  flill  remains  in  the  fame  Condition, 
without  any  Sign  of  a  better  Fortune  :  He 
doth  truly  refemble  thofe  jfews^  who,  when 
defired    to    repair   the   Temple,   anfwer'd, 

^f^-i---  Nondtun  vcnit  tepipus;  The  Time  was  not 
come.  So  wretched  Man  h  flill  put  ofF 
with,  It  is  not  yet  Time :  As  foon  as  I 
{hall  have  fettled  my  Affairs  in  the  World  ; 
as  foon  as  my  Children  fliall  be  difpofed 
off  J  as  foon  as  I  fliall  purchafe  this  Ellate, 
that  Office,  that  Employ  j  as  foon  as  I 
ihall  have  gain'd  this  Law  Suit :  As  foon 
as  I  fhall  be  at  Liberty,  and  free  from  the 
Cares  and  Troubles  of  the  World,  I  will 
:hen  begin  to  think  of  ferving  God,  and 
iiudy  the  Advancement  of  my  own  Soul. 

But,  ^is  es  tu?  Who  are  you,  incon- 

liderate  Creatures,    that  do  thus  capitulate 

with  Heaven,    and   impofing  Meafures  on 

your  God,    do  lay  your  vain  and  fruitlefs 

^  ^  ^    Projects  for  Eternity  ?  Ecce  nunc  tempus  ac- 

2,  ceptabile :  Behold  now  is  the  Time  accepta- 

ble :  The  Future  as  yet  is  not,  and,  perhaps, 
will  have  no  Being  for  you,    but  in  your 

own 


Third  SuNDAv  o/*  ADVENT.  [113] 

own  fenfelels  Fancy :  Nay,  fliould  it  ever 
find  an  Exiflence,    it  may  be  incumber'd 
with  more  and  greater  Obftaclcs  than  now 
you   meet   with.     When    thofe   imaginary 
Defigns  are  brought  to  pafs,  which  now  fo 
powerfully  impede  your  Progrefs  in  the  way 
of  Virtue,  that  working  Head  of  yours  fliall 
be  fit   to  create  new  Difficulties   ten   times 
more   intricate  and  hard.    Your  Cares  and 
Solicitudes,  your  more  urgent  Occafions,  if 
you  make  a  right  Ufe  of  them,  will  rather 
further   you  in  the  way   to  Virtue  j     and 
what  you  now  falfly  deem  a  Hindrance,  will 
certainly  promote  Perfed:ion.    All  things  do 
affift  and  co-operate  with   the  Juft  ^    ofnnia  ji„^^  g, 
co-operanttir  i?i  bo?mm  lis,  qui  fecundum pro-  28. 
pofitum  vocati  funt  fan^i :  and  drawing  Ad- 
vantages from  all  Occurrences,    they  provi- 
dently do  lay  up  a  plentiful  Provifion  for  the 
Future :  Which  is  my  Third  and  lafl  Point, 

PART    III. 

THIS  Future,  or  Time  to  come,  befides 
that  it  doth  hold  us  in  Sufpence,  uncertain 
of  our  End,  whether  Good  or  Bad,  giveth 
us  moreover  Reafon  to  queftion,  whether 
there  (liall  ever  be  any  Time  to  come  for  us 
at  all ;  how  it  may  continue ;  and  if  it  is  like 
to  be  favourable  or  averfc. 

Thf 


[ii4J  SERMON    III.  t   On  the 

The  Son  of  God,  in  the  Gofpel,  dotli 
command  us  ilill  to  be  upon  our  Guard ; 
becaufe  we  are  wholly  ignorant,  not  only 
of  the  Hour,  that  muft  put  a  Period  to  our 
Life,    but  even  of  the  Day,   that  is  to  be 

Mahh.iz.  ^itnefs  to  our  Death;  vigilate^  quia  nefcitis 

»3-  diem   neque   horam.    And  Holy  Writ   doth 

fuggefl  unto  us  one  fatal  Moment,  which 
will  turn  all  the  Delights  of  this  World  into 
Bitternefs ;  Et  in  punSlo  defce?idu?it  in  infers 
num.  They,  whofe  chiefell:  Study  is  an  idle 
Indulgence  of  their  own  flothfui  Eafe,  and 
who  fenfelefsly  content  themfelves  in  the 
Enjoyment  of  vain  worldly  Pleafurcs,  do 
often  find  themfelves  grafp'd  with  the  cold 
Hands  of  a  fudden  Death,  when  they  ima- 
gined themfelves  moil  fecure ;  and  in  a  Mo- 
ment they  make  a  moft  forrowful  Change, 
parting  with  their  darling  Earth  for   the 

Job  z\.     Fi^i^cs  of  a  Hell-Fire  j  Et  in  punBo  defcen^ 

13-  duiit  in  infernum. 

All  the  Moments  of  our  Life  are  fubjedl 
to  the  decifive  Stroke  of  Death,  and  every 
Hour  may  fend  us  a  melancholy  Meffenger 
to  Eternity:  And  as  in  Time  pafl  every 
Moment  might  have  been  our  laft,  fo  in 
this  Time  to  come  every  Particle  may  be 
the  fad  Beginning  of  our  Mifery.  Where- 
fore be  always  watchful,    and  keep  your- 

felves 


r/^/W  Sunday  £/^  ADVENT.         [115] 

felves  always  in  fuch  a  State  as  may  fend 
you  to  an  Eternity,  that  may  be  Happy  and 
not  Unfortunate ;  let  not  Death  furprife  you 
unprovided,  left  that  very  Inftant  you  de- 
fign'd  for  Vice,  be  the  laft  of  your  finful 
Life,  and  the  firft  of  your  Pains. 

Th  e  Continuance  of  this  future  Hereafter 
is  uncertain,  and  fhould  it  condudt  our  gray 
Hairs  to  the  cold  Tomb,   its  Duration  were 
but  a  Day  in  refpedt  of  Eternity;    tanquam  P/alm%(), 
dies  hejlerna^  qua  prceteriit.  Imagine  what's 
to  come,    by  what's  already  paft ;    and  by 
that  dram  of  Life,  which  hitherto  you  have 
lived,    guefs  at  the  Inftability  of  what's  to 
come  Hereafter.     How  ftupid  then  muft 
that  Man  be,  whofe  chiefeft  Defign  is  to 
frame  a  wrctch'd  Fortune  here,  and  (expo- 
fing  himfelf  to  a  thoufand  Hazards)  finds 
himfelf  with  all  his  Projects  dafh'd  in  an 
Inftant  ?    Oh !  Were  it  not   much  better, 
and  more  fecure,  to  labour  for  an  Eternity 
of  Blifs,  and,  ftudying  to  increafe  your  For- 
tune,   lay  the  Foundations  of  it  in  a  King- 
dom that  will  laft  for  Ever. 

Holy  Jeby  when  moft  of  all  favour'd 
with  Profperity,  dreaded  the  unlucky  Strokes 
of  Adverfity ;  and,  being  ignorant  of  the 
Event,  ftill  remain'd  prepared  for  the  worft 
©f  Accidents;    timor  quern  timebam  evenit  7oh.2^. 


[ii6]  SERMON    III.  f    On  the 

mihi^  G?  quod  'verebar  accidit.  A  prudent 
Fore-fight  renders  Evils  lefs  troublefome, 
and  a  prepared  Will  receives  Misfortunes 
writh  a  greater  Calmnefs ;  minus  j acuta  fe- 
riunt^  qua  pra--oidentur,  A  Will  perfecflly 
refign'd  kiffeth  the  Rod  before  it  flrikes, 
and  placeth  the  Difafters  of  this  Life  in  the 
Number  of  Celeftial  Favours :  It  is  arm'd 
by  Providence  againfl:  the  worft,  and  plainly 
difcovers  the  Hand  of  God  in  all  its  Acci- 
dents ;  and,  intirely  relying  on  Divine  Wif- 
dom,  leaves  it  felf  to  be  conducfled  by  that 
God,  whofe  eternal  Decree  was  the  Happi- 
xTim.z.  nefs  of  his  Creatures ;  omnem  hominem  vult 
*•  I  a  hum  facere. 

I F  Doubts  and  Fears  ftill  attend  the  pre- 
fent  State  of  your  Aitairs,  the  Expedlation  of 
our  Eternity  muft  needs  be  anxious :  None 
can  dive  at  once  into  all  the  Parts  of  his  Life, 
much  lefs  can  he  know  his  End.  I  will  now 
fuppofe  you  Good,  believe  you  Virtuous, 
and  deferving  a  Celejiial  Crown  for  your  Duty 
and  Obedience  to  your  God  i  But  who  knows 
the  Diforders  that  may  follow  a  Will  fubjedt 
to  Inconflancy;  and  a  Mind,  .impatient  of 
Command,  may  at  length  fpurn  at  Heaven, 
and  contemn  the  Orders  of  his  Maker. 

SOLOMON,    the  Son  of  fo  great  a 
Father,  the  Miracle  of  Wifdom,   endowed 

with 


Third  Sunday  ?/'  A  D  V  E  N  T.  [117] 

with  a  Knowledge  from  above,    did  lay  fo 
glcrious  Beginnings    as    the  World    never 
knew,    or  Ihall  ever  be  acquainted  with  : 
Stray'd  at  laft  out  of  the  Way,  began  a  finful 
Journey,   and   fuch  Crimes  he    did    there 
embrace  as  gave  occaflon  to  his  lafting  Pof- 
terity  to  fufped:  his  final  End.    O  Devout 
Chriflians,     Who  are  you^   compared  with 
this  Prophet,  and  Son  of  a  Prophet  ?   T^u 
qiiis  es  ?    O  never   more   prefume   on  your 
own  Force,  but  let  the  Admonition  of  the 
Apoflle  be  your  Guide,  Cum  7?ietu  G?   tre-  phu  z. 
more  faint  em  vefiram  opera??ji?n  :  With  Fear  ^'^■ 
and   Trembling  work  your   Salvation.    Do 
not   imitate    thofe  Perfons  over    confident, 
who  promiling  themfelves  the  Joys  of  Hea- 
ven, do   Day  by  Day  remit   the  Works  of 
Penance ;   and   falfly   think   the  Extremity 
of  Time     fufficient   to  redrefs   the    many 
Diforders    of  their  difturbed    Confcienccs. 
Oh!  Unhappy  Souls,  you  do  but  vainly  ima- 
gine your  Names   regifter'd   in  the  Book  of 
Life;  for,  for  all  you  know,  the   Sentence 
of  an  Eternal  Death  is  ready  to  pafs  upon 
you  :  Should  you  now  _  at  this    very  Inftant 
leave  this  earthly  Stage,    the  AfTurance  you 
have  of  Heaven,  would,  perhaps,  dwindle 
to  a  Nothing,  and  your  big  Hopes  be  fruf- 
trated  with  an  unexpedled  and  everlafting 
Vol.  I.  P  3  Death. 


[  1 18  ]  SERMON    III.  t    On  the 

Death.  The  great  St.  ^//^z{y?/;z  was  ncvcr 
fo  affli<5i:ed,  as  when  the  dubious  Inquiry 
of  his  eternal  Inheritance  molefted  his  Mind ; 
and  the  Defire  to  know,  how  he  might 
ftand  in  the  AfFedlions  of  his  God,  was  a 
Vexation  that  did  perpetually  torment  him. 

Ecclef.^.  Nemo  fcit  an  odiodig?ius  vel  amor e Jit.  The 
Saints  themfelves  lived  in  perpetual  Appre- 
henlions  i  and  the  continual  Alarms  they 
recciv'd  about  their  final  Happinefs,  did  in- 
celTantly  difturb  their  Quiet. 

The  Wife-man  doth  frame  for  Mortals 
a  Leflbn  of  Inflrucftion,  from  the  Labours 
of  the  induftrious  Ant,  who  laying  up  in 
Summer  her  neceflary  Provifion,  doth  pafs 
the  Winter  in  a  greater  Plenty.  The  Profit 
of  our  pail  Anions  is  but  fmall,  if  any  j 
and  if  we  intend  to   live, for  Heaven,     diim 

Gald.io.  tempus  habemus  operemur  bo7iu77J,  let  us  Work 
whilft  we  have  Time.  Cafl  an  Eye  back 
and  refiet^l  a  little  on  the  Anfwer  St.  Jofm 
made   to    the    Pr lefts  and  Pharifees  in  this 

John  I .     Day's Gofpel ;  Medius  'vejirumjletk^  qucm  i:gs 

26.  nejcitis ;  there  hath  flood   in   the  midfl  of 

you  one,  whom  you  know  not.  Confider 
that  God  is  always  prefent  with  you,  and  it 
will  be  a  Bridle  to  curb  the  irregular  Mo- 
tions of  your  evil  PafTions,  and  fquaring  all 
thofe  A<^lions  you  fliall  then  perform  to  the 

divine 


■Third  Sunday  of  A  D V  E  N  T.  [119] 

ill  vine  Rule,  fhall  adorn  them  with  a  Rec- 
titude fuitable  to  their  Model. 

I  could  wifh  I  was  able  to  pcrfuade  you, 
that    Almighty   God  is  always  with  you ; 
and  when  any  foul  Temptation  doth  follicite 
your  lefs- well-regarded   Heart;    remember 
that  God  doth  look  upon  you ;  and  if  ever 
you  intend  to  be  wicked,   be  lo  prudent  in 
your  own  Concerns  and  for  your  own  Sake, 
as  to  follow  the  Counfel  of  that  great  Light 
of  the  Church,  St.  Aiiguftin  j  find  out  fome 
obfcure  Place,  where  you  may  fecretly  com- 
mit your  Crimes  unfeen  by  Heaven  :   Find 
out  a  Houfe  of  all  the  Town  the   leaft   re- 
garded, and  in  the  darkefl  Hole  of  that  ob- 
fcure Retreat,  fearch  diligently  into  all  the 
Beds  and  Chairs,    left  your  God  lie   there 
conceal'd  j    and  if  you  can  be  fo  fortunate 
as  to  find  a  Place  hid  from  his  all-piercing 
Eyes,    go  there   triumphantly,  commit  the 
worft  Mifdeeds,  and  efcape  unpunifli'd.  But, 
wretched  Soul,   if  all  the  Manfion  be  full  of 
Eyes,  if  God  not  only  be  in  your  Chamber, 
but  in  the  very  midft  of  your  own  felf,  eji  pri  , 
in  medio  tui.   How  dare  you  prefume  to  do  9. 
that  in  his  Prefence,   which  you  would  be 
alhamed  the  Eyes  of  Man  fliould  fee  ? 

It  is  not  fufficient  to  abftain  from  evil 
Works,  Me  dins  vcjirumjlctit^qucm  vos  ne/citiu. 

Almighty 


[  lio  ]  SERMON    III.  f    0;2  th: 

Almighty  God  isprefentwith  you,  therefore 
lucernes  ar denies  in  ma?iibus  vijlris^  you  mufl 
have  lighted  Candles  in  your  Hands  j  and,  imi^ 
tating  the  prudent  Virgins,  your  Lamps  mufl; 
be  well  Jlored  with  Oils^  your  Defigns  mufl 
be  thePradticeof  good  Works;  and,  laying  up 
a  Treafure  for  Eternity,  you  muft  endeavour 
by    your  Prayers,   Fafts,  Alms-Dceds,  and 
the  Love  of  God  to  pur  chafe  Paradife.  Your 
good  Works  alone  w^ill  bear  you  Company ; 
and  if  your  Provifion  be  but  fmall,  you  w^ill 
have  Reafon  to  apprehend  an  eternal  Dearth. 
A  wife   Traveller  provides  a  Viaticum  pro- 
portionable to  his  Journey  ;    and  we  are  all 
bound  for  the  new  World,    and  our  Abode 
there  is  to  exceed  the  Length  of  Time.   Let 
us  therefore  be  Provident ^  and  make  fo  good 
ufe  of  the  Time,  which  now  is,   as  we  may 
redeem  the  Time  already  loft ;  and,  employ- 
ing the  whole  prefent  to  the  be  ft  Advantage, 
we  may  make  fuch  large  and  2irmp[eProvifons 
for  the  Time  to  come,  as  enjoying  the  Fruits 
of  our  Labours,  through  the  Merits  of  our 
Lord  and  Saviour  J  ejus  ^  we  may  be  admit- 
ted to  praife  and  glorify  him  for  an  Eter- 
nity with  the  Saints  in  Heaven  ;  which  God 
of  his  infinite  Goodnefs  grant  us  all.    In  the 
Name  of  the  Father,   and  of  the  Son,  and  of 
the  Holy  Ghoft,     Amen. 

A 


SERMON 

OF    THE 

NATIVITY  of  our  LORD, 

Preach 'd  before  the 

K I  N  G  and  0  U  E  E  N, 

A  T 

WHITEHALL,  ^^87. 


By  BONAVEN  rURE  GIFFARD, 
Do6lor  of  So  R  BON,  Chaplain  in  Ordinary,  and 
Preacher  to  their  MAJESTIES. 


As  Puhlijh'd  by  His  Majesty's  Command. 


Printed  in  the  Year  MPCCXLI. 


SERMON    IV. 

O  F     T  H  E 

Nativity  of  our  Lord, 

Preach'd  before  the 

KING  and  QUEEN. 


Gloria  in  altiffimis  Deo,     &   in   terra  Pax 
Hominibus  bonae  voluntatis. 

Glo7'y  in  the  highejl  to  God,  and  in  earth, 
peace  to  men  of  good-ivill. 

Thefe  TFords  "joere  fung  hy  a  full  Choir  of  Angels 
at  the  Birth  of  our  Saviour,  as  we  find  related 
by  St.  LUKE  ii.  14. 

STABLE!  A  Manger!  A  little 
Hay!  Some  poor  Swadling- 
Bands!  A  helplefs  Infant!  A 
defolate  young  Maid  !  An  Ox ! 
An  Afs!  What  great  Matter 
of  Glory  to  God,  or  Subje6t  of  fo  much  Joy 
Vol.  I,  N  2  to 


96  SERMON    IV.    Of  the 

to  the  Angels  ?  What  is  there  in  all  this 
poor  Equipage,  that  fhould  deferve  to  call 
down  thefe  noble  Spirits  from  Heaven,  to 
folemnize  its  Triumphs  upon  Earth  ?  Ob 
God!  How  different  are  thy  Judgments  from 
thofe  of  Men  f  And  by  how  oppofite  Ways 
ilofl  thou  feek  thy  Glory,  from  thofe  which 
Men  take  to  eftablifh  theirs  ?  Men  place 
all  their  Glory  in  great  Riches,  magnificent 
Houfes,  brave  Apparel,  fumptuous  Enter- 
tainments, numerous  Attendants,  and  fuch 
like  Supports  of  their  Vanity  and  Mifery. 
But  all  the  Glory  God  Almighty  defigns  to 
draw  from  the  great  Work  of  the  World's 
Redemption;  behold  he  grounds  it  on  the 
Poverty,  Humility,  and  Abjedion  of  his 
eternal  Son,  Hence,  as  you  fee,  for  his 
Royal  Palace,  he  has  provided  him  a  ruin- 
ous Stable;  for  his  Bed  of  State,  a  hard 
Manger  -,  for  his  noble  and  numerous  At- 
iendants^  an  Ox,  an  Afs,  or  at  beft,  fome 
few  poor  Shepherds.  Infine,  infliead  of  mighty 
^reafiires,  and  great  Plenty  of  all  things, 
the  utmoft  extremity  of  Poverty. 

This,  Chrijlians,  this  is  the  Condudl ^7- 
7nighty  God  has  ufed  with  his  eternal  Son^ 
at  his  firft  coming  into  the  World :  This  is 
the  Method  he  has  taken  to  purchafe  that 
Glory  to   himfelf  J  to  give  that  Peace  and 


Nativity  of  our  LOR  D.  r^y 

Joy  to  Men,  which  the   Angels  this  Day 
publiili  to   the  World   in    their  Chnjimafs 
Carol,    of  Gloria   in  altijjitnii  Deo,    (^  in  ^"^^2. 
terra  Pax  Hominibus  boncv  voluntatis.  ^' 

Divine  Spirit!  Enlighten  my  Mind, 
infpire  my  Thoughts,  help  mc  to  apprehend 
the  Defign  of  thy  eternal  Wifdom  in  this  a- 
ftonilhing  Myjlery.  I  beg  this  of  Thee,  by 
the  InterceiTion  of  tlie  Virgin-Mother ^  who 
this  Day  brought  forth  that  heavenly  Child^ 
which  (lie  conceived  by  the  Operation  of  thy 
Virtue,  at  the  fame  time  that  the  Aneel 
faluted  her.     Ave  Maria,  (^c. 

Glory  in  the  highejl  to  God,    and  in  earthy 
peace  to  men  of  good-will, 

THE  Glory,  which  Almighty  God  had 
in  the  World  before  the  coming  of  our 
Saviour,  feems  to  have  been  much  eclips'd, 
and  reduced  to  a  very  fmall  Point ;  for  the 
Devil  ( who  no  fooner  became  his  Enemy, 
but  alfo  turn'd  his  Rival)  fince  he  could  not 
become  like  to  God  in  Heaven,  refolved  at 
leafl  to  be  adored  for  God  upon  Earth :  And 
thence  ( as  St.  Gregory  Nazianzen  obferves  ) 
he  has  endeavour'd  to  pofTefs  that  Divinity 
in  the  Opinion  of  Men,  which  he  could  not 
ileal  from  the  uncommunicable  Nature  of 

his 


9^  'SERMON    IV.    Of  the 

his  Maker,    ^n  Divinitatefn  in  Ccelh  habere 
non  potuit,  in  Terris  habere  conatus  eft. 

And  indeed,  if  the  Worfhip  of  Men 
could  increafe  or  lefTen  the  Majcjiy  of  God ; 
if  his  Glory  were  to  be  calculated  by  the 
Number  of  his  Adorers  j  one  might  thence 
think  ( v/liich  otherwife  to  imagine  were  a 
Blafphemy  )  that  Lucifer  had  got  the  upper 
hand  :  Since,  if  we  refled:  on  the  fad  Con- 
dition the  whole  World  was  in,  before  the 
Birth  of  our  Saviour -y  we  iliall  find,  that 
this  proud  and  rebellious  Spirit  was  more 
worfliip'd,  more  glorify'd  by  Men,  than  his 
Sovereign  Lord  and  Maker.  For  if  the  true 
God  was  then  worHiip'd  by  the  Jews  j  falfe 
Gods  were  adored  by  all  other  Nations.  If 
God  had  fome  zealous  Prophets  to  pronounce 
his  Oracles  :  the  Devil  had  manv  Idolatrous 
Priefts  to  publifh  his  Lies.  If  God  had  an 
Altar  confecrated  to  his  Service  in  Hierufa- 
lem  ;  the  Devil  had  many  Te?nples  dedicated 
to  his  Honour  throughout  the  reft  of  the 
World.  \f  God  was  honour'd  by  the  Sa- 
crifice of  Beafs ;  the  Devil  was  worfliip'd 
by  the  Slaughter  of  Men,  So  that  we 
are  forced  to  own  and  lament,  that  before 
the  coming  of  the  MeJJias^  the  external  Glory 
of  Gcd  ( which  confifts  in  the  Woriliip  of 
Men )  was  (liut  lip  within  a  narrow  Compafs ; 

confined 


Nativity  of  our  LORD.  99 

confined  to  one  little  Corner  of  the  Earth. 
Nottis  in'Jiidcea  Deus.  r/alm-ji. 

But  on  this  Da)\  God  Almighty  begins 
to  do  himfelf  right  j  He  has  fent  down  his 
eternal  Soji  to  vindicate  his  Honour,  to 
eftabHfh  his  Glory,  to  fubdue  his  proud  Ri^ 
val^  to  difpofTeis  him  of  the  Empire  he  had 
gain'd  over  the  Minds  of  MeJi.  ^ujoh?!^  the 
faithful  Interpreter  of  his  Defigns,  tells  us, 
That  'tis  for  this  the  So7t  of  God  is  come 
into  the  World,  to  dellroy  the  Works  of  the 
Devil.  Li  hoc  apparuit  Filiiis  Dei^  iit  dif-  '  J^^'^i- 
fohat  opera  Diaboli.  And  the  way  he  has 
taken  to  do  this,  is  asftrange  in  it  felf,  as  it 
has  proved  efficacious  in  the  effecfl. 

The  Devil  grounded  all  his  Glory  on  the 
deluding  Imaginations  of  his  Folloivers.  To 
make  them  Idolaters  of  his  falfe  Deity ^  he 
firft  pofTefs'd  them  with  an  erroneous  Con- 
ceit of  their  own  Greatnefs.  To  perfuade 
them  to  offer  Incenfe  to  the  Statues  they  had 
raifed  in  his  Temples,  he  firft  taught  them 
to  adore  the  Idols  he  had  fet  up  in  their 
Minds 'j  Honour,  Riches,  Pleajure^  are  the 
three  great  Gods  he  places  on  the  Altar  of 
their  Hearts ;  to  thefe,  he  makes  them  fa- 
crifice  all  their  Thoughts,  all  their  Aftec- 
tions,  their  Body,  their  Soul,  their  Eternity, 
their  All.    He  perfuadcs  them,  that  all  their 

Glorv 


ICO  SERMON    IV.    Of  the 

Glory  confifts  in  worldly  Greatnefs^  all  their 
Happinefs  in  an  Affluence  of  temporal  Riches^ 
and  their  dbit^  Beatitude  in  a  full  Enjoyment 
of  fenfual  Satisfactions. 

To  deftroy  this  Work  of  the  Devil,  to 
difabufe  Men  of  thefe  falfe  Notions  he  had 
imbu'd  them  with,  the  Son  of  God  is  come 
into  the  World  after  the  manner,  in  which 
our  prefent  Solemnity  reprefents  him  to  us  5 
to  fliew  us,  how  little  efteem  we  ought  to 
make  of  all  the  Glory  and  Greatnefs  of  the 
World,  He  would  become  a  Child,  He  would 
appear  little  and  abjed: :  To  quench  in  us 
that  ardent  Thirft  we  have  after  Riches  ^  He 
has  reduced  himfelf  to  the  greatefl  Poverty 
imaginable :  To  take  out  of  our  Hearts  that 
inordinate  Love  of  Eafe  and  Fkafiire ;  He 
begins  his  Life  all  in  Sufferings  and  Mor- 
tif cations. 

'Tis  thus  that  fefus  Chriji  moft  Succefs-* 
fully  eflablifhes  the  Glory  of  God,  becaufe 
'tis  thus  that  he  moft  powerfully  triumphs 
over  thofe  Vices^  which  keep  Men  Slaves  to 
the  Devil:  And  hence,  when  the  Angeh 
faw  him  laid  thus  low  in  the  Manger ;  then 
it  was  that  they  begun  to  ling  Glory  to  God, 
and  Peace  to  Men,  Glory  to  God,  becaufe 
ye/iis  is  come  to  cure  our  Pride  by  his  Hu-- 
mility ,    our  Avarice  by  his  Poverty  ;    our 

Exceffes 


Nativity  c/'c/^r  L  OR  D.  ioi 

ExccJJes  and  Intemperances  by  his  Mortifi^ 
ciilions.  Gloria  in  altijjimis  Deo.  Peace 
and  Joy  to  Men  of  good-will -j  to  Men  that 
are  willing  to  learn  of  fuch  a  Mafier ;  to 
Men  that  are  willing  to  be  inftrudled  by  fuch 
an  Example  ;  to  Men  that  are  willing  to  be 
faved  by  fuch  a  Saviour.  Pax  hominibiis, 
bona:  voluntatis.  'Tis  thus  the  Angels  divide 
their  Canticle -^  and  'tis  thus  I  ihall  divide  my 
prefcnt  Difcourfe.  The  Firft  Part  where- 
of Ihall  fhew  you,  what  our  Saviour  did 
this  Day  for  our  Inftrudion  j  The  Second^' 
what  we  mull  learn  from  his  Example. 
What  ye/us  did  to  be  a  Saviour  to  Men ; 
what  Men  muft  do  to  be  faved  by  Jefus, 
Thefe  two  Points  make  the  Divifion  of  my 
Sermon,  and  Subject  of  your  Attention. 

The    FIRST    PART. 

I F  the  Union  of  the  eternal  God  to  our 
human  Nature,  be  aftonifliing  j  the  Manner 
of  his  coming  into  the  World  is  not  a  little 
furprizing !  For  tho'  an  Excefs  of  Goodnefs 
might  have  carry'd  him  to  this  firange  Com- 
munication of  himfelf  i  tho'  the  Love  of  Men 
might  have  moved  him  to  become  Ar^;/i  yet 
methinks,  he  might  have  done  it  after  the 
moft  honourable  manner  j  he  might  have 
appear'd  at  the  full  Stature  of  a  Man,  and 
accomplifli'd  with  all  the  Perfections  human 
Vol.  I.  O  Nature 


102  S  E  R  M  O  N    IV.    O/'  fk 

Nature  is  capable  of.  But  to  cloath  himfelf 
Vv'ith  our  Mortality^  in  its  meanefl  Drefs3 
to  fliut  himfelf  up  for  nine  Months  in  the 
Boivels  of  a  Woman ;  to  come  into  the  World 
under  the  Form  of  a  Child-,  to  have  Rea- 
fon  in  its  highefl  Perfection,  and  yet  to  be 
reduced  to  the  Condition  of  an  Infant  -,  This 
is  what  aflonifheth  Heaven  and  Earth  i  this 
is  the  Admiration  oi  Angels  and  Men. 

Ajsd  certainly,  Ckrijiians^  whofoever 
jfhould  refled:  well  on  the  Majejiy,  Infinity^ 
immenfjy,  'Eternity^  and  the  reft:  of  God\ 
glorious  Attributes^  and  then  lliould  behold 
a  Child  newly  brought  into  the  World  j 
queftionlefs,  he  would  fland  amazed,  to 
thitik  that  the  Majejiy  of  Heaven  ihould  in- 
habit within  fuch  an  inconfiderable  piece  of 
Flefli ;  that  fo  boundlefs  an  Ocean  fhould 
be  fliut  up  Vv^itliin  fo  narrow  a  Channel;  that 
the  eternal  God  fliould  become  a  Child.  And 
yet  thus  it  is,  Chrljiians^  the  great  God  of 
Heaven  is  become  a  Child-,  the  Ancient  of 
Days  is  newly  come  into  the  World-,  the 
eternal  begotten  l^on  of  the  Divine  Father, 
Jfaiahci.  behold,  he  is  born  an  Infa?2t.  Parvuliis 
6-  7iatus  eji  nobis,  &  Filius  datus  eji  nobis. 

Whatsoever  therefore  you  have  feen  -, 
whatfoever  you  imagine  to  be  the  Condi- 
tion  of  other  Infants  at  their  Birth  -,  think 
the  fame  of  your  great  God,    for  he  is  be- 
come 


Nativity  of  our  LORD.  103 

come  exadly  like  them  in   all   things,  ex- 
cepting only    Sin.    He  is  born  naked  and 
needy,  like  other  Infants ;  weak  and  feeble,  Hch.  4. 
like  others  j  He  v/eeps  and  cries  like  others  j  '^' 
He  is  wrap'd  in  Swadling-Cloaths  like  others  j 
He  feeds  at  his  Mother's  Breafl  like  others ; 
and  fomething  below  the  meaneft  Condition 
of  all   other  Infants^    inftead  of  a  Cradk\ 
He   is  laid   in  a  hard  Manger^   expofed  to 
the   {harp  Winds  of  a  Winter  Night,    the 
Wants   and    Incommodities    of   a   defolatc 
Place.     Pajiitis  eum  iiivohify  ^  rccUna-vit  Luh  2. ; 
in  prafcpio. 

O  Blefled  Jefus!  How  does  this  poor 
Lodging  fuit  with  Thee,  who  haft  Heaven 
for  thy  Throne^  and  the  whole  Earth  for  thy 
Footftool?  How  does  this  ikf^j;?g-fr  agree  with 
Thee,  who  repofeft  in  the  Bofom  of  thy 
Divine  Father  ?  How  do  thefe  Tears  be-  • 
come  Thee,  who  art  the  Joy  of  all  tlie 
Angels  in  Heaven,  and  God  of  all  Confola- 
tion  here  upon  Earth  ?  How  does  this  want 
of  Cloaths,  this  need  of  a  little  Milk  fidl 
upon  Thee,  who  feathereft  the  Birds,  feedeft 
the  Beafts,  and  art  abfolute  Lord  of  the 
whole  Univerfe. 

Ah  Chrijhans!  Let  us  ftop  and  paufe  here 
a  while ;  let  our  Heart  fpeak  by  its  Affec- 
tions, what  our  Tongue  cannot  utter  by  Ex- 
preffions.i  let  us  behold  with  a  fdent  Afto- 
O  2  nifliment, 


^04  S  E  R  M  O  N    IV.    Of  the 

nifhment,  what  we   cannot   difcourfe  but 
with  Admirations  and  Exclamations ! 

The  great  Go  J  of  Heaven  hecome  a 
Child  I  The  increated  Wifdom  and  Word  of 
God^filent  and  fpee chiefs  I  The  Ki?2g  of  Glory 
lodged  in  a  Stable  I  The  Lord  of  all  things, 
in  Want  and  Poverty. 

Oh  Heavens !  What  think  you  of  this  ? 
Or  rather,  dear  Chriftians  (  fince  'tis  for  you 
He  is  born )  what  think  you  of  this  ?  Why, 
think  you,  has  the  great  God  of  Heaven 
thus  humbled  himfelf  upon  Earth  ?  Why 
did  He  choofe  to  come  into  the  World  after 
this  ftrange  manner  ?  I  fay,  why  did  he 
choofe?  For  we  muil:  not  imagine,  that  thefe 
Things  happen'd  thus  by  Chance.  'Twas  not 
theUnkindnefs  and  Inhumanity  of  the  hard- 
'hearted  Bethlemites  that  forced  him  into  a 
Stable :  'Twas  not  their  refufmg  \i\^Mother  a 
Lodging,  that  obliged  him  to  lie  in  a  Man- 
ner. Oh  no !  He  that  can  foften  the  Hearts 
of  T^ygerSy  could  have  made  his  Mother 
find  a  Welcome  amongft  her  own  Relations. 
He  that  places  Kings  on  the  Throne^  could 
liave  raifed  himfelf  a  Palace  in  the  Fields  of 
Bethlehem.  'Twas  not  therefore  any  want  of 
Power  or  Forecaft ;  'twas  not  any  Neceffity, 
or  Chance  that  reduced  him  to  this  Condi- 
tion. Other  Infants  indeed,  have  it  not  in 
their  Power  to  choofe  the  Time,  the  Place, 

and 


Nativity  of  our  LORD.  105 

and  Manner  of  their  Birth ;  but  this  Divine 
Child,  had  all  thele  things  at  his  own  Choice 
and  Difpofal.  And  why  then  did  he  choole 
to  be  born  in  the  Depth  of  Winter,  and  Ob- 
fcurity  of  the  Night  ?  Why  did  he  choofe  a 
Stable,  a  Manger,  for  his  Lodging  ?  Why 
did  he  call  only  poor  Shepherds^  to  give  him 
the  firft  Welcome  into  the  World  ?  Ah ! 
St.  Ber?iard  gives  the  true  Reafon,  when  he 
tells  us,  All  this  was  to  confound  the  Pride 
and  Vanity  of  the  World;  to  condemn  the 
Luxury,  Eafe,  and  ExcefTes  of  Men.  Ciir 
Jiabuliun  Chrijius  elegit'^  Pla?ze  ut  reprobet 
mundi  gloriam,  ut  damnet  fcvculi  va?iita- 
tem.  To  inftrudl  us  by  Rxample^  before  he 
could  teach  us  \yyWords\  to  convince  us  (fays 
8t.  Aiigujlin)  by  his  own  Choice,  what  little 
Efteem  we  ought  to  have  of  all  the  Glory, 
Greatnefs,  Riches,  Pomps  and  Pleafures  of 
this  Life  ;  He  contemn'd  them  all.  Omnia 
terrena  bona  contempjit  Chrijius^  ut  contem^ 
nenda  monftraret. 

He  chofe  to  be  poor^  that  rich  Men  might 
not  think  themfelves  happy  ;  He  would  not 
be  rich^  that  poor  Men  might  not  think 
themfelves  miferable.  He  would  want  all 
that  the  World  moft  efteems  j  He  would 
fuffer  all  that  the  World  moft  abhors ;  that 
we  fliould  neither  place  our  Happinefs  in  the 
one,  nor  fear  any  Adverfity  from  the  other. 

Ut 


io6  SERMON    IV.    Of  the 

Ut  nee  in  ijiis  qucererefiir  felicitas^  nee  in 
ijiis  timeretur  adverfitas. 

Christ  law  that  Men  would  lofe  the 
Glory  of  Heaven,  by  their  ambitious  De- 
lires  of  temporal  Greatnefs ;  and  therefore 
He  made  himfelf  fo  little.  Chrift  faw  that 
Men  would  forfeit  their  eternal  Inheritance, 
by  fixing  their  Hearts  fo  much  on  the  Goods 
of  the  Earth;  and  therefore  He  appears  fo 
poor  and  indigent.  Chrift  faw  that  Men 
would  lofe  the  Joys  of  Paradife^  by  indulg- 
ing their  Eafe  and  Pleafures  in  this  Life; 
and  therefore  He  chofe  to  lie  in  a  Manger. 
Omnia  terrena  hojia  contempfit  Chrijliis^  ut 
contemnenda  ?7ionflraret. 

O  my  God !  'Tis  here  I  own  the  Greatnefs 

both  of  thy   Mercy,  and   our  Mifery  ;  'tis 

from  the  Strangenefs  of  this  Remedy,  that  I 

come    to    underlland     the  Depth    of  our 

St.  Bern.   Wouuds ;    Ex  conjideratiojie   remedii,  peri- 

Serm.  3,    ^^^/^  j,^^/  cefiiiiio  qiiajttitatem.    Ah  Chriftians  ! 

dehatiw  ^  ^  /-.        T  •         ^    TT 

tate.  How  dangerous  was  our  Condition  ?  How 
defperate  was  our  Diftemper,  that  flood  in. 
need  of  fuch  a  Phyjicianf  To  what  a 
height  had  our  Pride  carry'd  us;  that  it 
iliould  be  necelfary  for  the  great  God  of 
Heaven  to  defcend  into  a  Stable  to  abate  it  ^ 
How  ftrongly  was  our  Heart  faften'd  ^nd 
wedded  to  the  Riches  and  Pleafures  of  the 
Earth',  that  it  Hiould  be  necefHiry  for  the 


King, 


Nativity  of  our  LORD.  107 

King  of  Glory  to  lie  in  a  Manger,  to  dif- 
engage  it  ?  Rx  confide  rati  one  remcdii^  peri- 
culi   mei  crjlinw  quantitatem. 

But,  Chrijiians^  will  all  this  fuffice? 
Is  the  Remedy  great  enough  for  the  Dif- 
eafe  ?  Has  yifu^  Chrifl  laid  himfelf  low 
enough  for  your  Example  ?  The  great  God 
of  Heaven  has.  made  himfelf  the  leaft  and 
loweft  of  Men :  You  great  Ones  of  the 
Earth,  will  you  thence  learn  to  be  Humble  ? 
You  little  Ones,  will  you  leave  to  be  Envi- 
ous or  Ambitious  ?  The  Kin^  of  Glory  has 
made  himfelf  the  pooreft  of  Men  :  You 
rich  Ones  of  the  World,  will  you  learn  not 
to  fet  fuch  a  value  on  your  Riches  ?  You 
poor  Men,  will  you  learn  not  to  repine 
for  your  Poverty,  or  murmur  againft  Pro- 
vidence ?  The  Author  of  all  Blifs  and  Hap- 
pinefs,  lies  Ihivering  in  a  cold  and  hard 
Manger  :  You  delicate  Chriftians  of  this 
Age,   will  you  learn  to  fufFer  ? 

Ah  Chriftians !  What  can  be  more  con- 
vincing, than  thefe  pracflical  Arguments  of 
our  divine  Saviour?  What  can  be  more 
perfualive,  than  the  Rhetoric  of  this  filent 
Babe  ?  What  can  be  more  powerful  than 
his  Example,  to  difabufe  Men  of  thofe  falfe 
Notions,  thofe  v/rong  Ideas,  which  Opi- 
nion and  Cuftom,  the  Principles  and  Prac- 
tices of  the  World  have  fix'd  in  them  ? 

For, 


Si.  Bern. 


SERMON    IV.    Of  the 

For,    Chrijiiajis^   if  our  Sove7'eign  Lord 
and  Majler  came  thus   into  the  World  3    if 
He  that  had  it  in  his  Power  to  appear  all 
in  Glory   and  Majefiy ;  if    He    that  could 
have  abounded  with  all  Plenty  and  Magni- 
ficence ;    if  Pie,  I  fay,  chofe    the  Poverty 
and  Ignominy    of  a  Stable  ;  what    follows 
theU)  but  that  terrible  Confequence  '^t.  Ber- 
nard draws  from  thence,  ^uiz.   That  either 
Chrill    is  mifiakcn,  or  the  World   is  in   a 
great  Error ;  either  Chrift  knew  not  how  to 
make  a  good  Choice,  or  Men  are  convinced 
to  make  a  very  bad  one :  Aut  Chrijiiis  falli- 
tur,  aiit  Mundus  errat.    Chrift  made  choice 
of  Poverty,  and  Men  fly  it  as  the  greateft 
Mifery.    Chrift  chofe  to  be  in  Want,    and 
Men  feek  nothing  but  Plenty  i  Chrift  chofe 
to  appear  Little  and  Abjed:,   and  Men  ftrive 
all  they  can  to  grow  Great  and   Glorious  -, 
Chrift  chofe   to   lie   hid   in    the   Obfcurity 
of  a   dark  Night,   and  Men  feek  all  Means 
to  publifli  and  proclaim  themfelves  to  the 
World :  Chrift    chofe  to  be    born  in  the 
Depth  of  Winter,  to  lodge  in  a  cold  Stable, 
a  hard  Manger  3   and  Men  feek  nothing  but 
the  Eafe,  Commodity,    and  Satisfaction  of 
their  Body.     Oh  !    How  contrary  is   their 
Choice  ?    How  oppofite   are   their  Ways  ? 
They  are  in  two  Extremes  j    they  cannot 
both  be   in    the    right  j    therefore,    either 

Chrift 


Nativity  'of  tiir  LORD.  109 

Ghrift  is  deceived,  or  Men  are  under  a  great 
Miilake.    Aut  Chrijhisfallitur,  ant  Mundm  ^t.Beri:. 
errat. 

And  what  think  youj  my  beloved  Bre^ 
thren  ?  For  w^honi  will  you  pronounce  ?  Is 
yefus  Chrift  in  the  right  ?  Has  the  eternal 
Wifdom  of  Heaven  made  a  good  Choice  here 
u^w  Earth?  Do  you  approve  of  his  Choice? 
Do  you  approve  of  his  coming  into  the 
World,  after  that  poor  manner,  in  which 
our  S)olemnity  reprefents  him  unto  you  ? 
Does  his  StablCj  his  Manger,  his  poor  and 
low  Condition  pleafe  you  ? 

If  you  approve  of  his  Judgment  in  mak- 
ing fuch  a  Choice^  why  then  do  you  govern 
your  felves  by  fuch  oppoiite  Maxinu  ?  If 
you  like  his  Ways,  why  are  you  fo  unwil- 
ling to  tread  in  his  Steps  ?  If  you  efteem  the 
Poverty  and  Humility  of  the  Infant  fejus, 
why  do  you  fo  greedily  thirft  after  the 
Riches  and  Honours  of  the  World? 

Alas!  'Tis  here  that  we  Chriftians  too 
often  imitate  the  Jews^  who  had  a  high 
Efteem,  a  great  Veneration  for  their  MeJJias^ 
whilft  he  was  at  a  diftance ;  whilft  they  be- 
held him  in  l\\Qiv '^ox'iom^  Prophefies-j  but 
when  he  came  amongft  them,  they  would 
not  take  notice  of  him.  The  longing  Ex- 
ped:ation  of  fo  many  Ages,  the  defircd  of 
all  Natio7i5^  the  fo  much  wilh'd  ioiMefJias-y 
Vol.  I.  P  when 


SERMON    IV.    Of  fhe 

when  he  came  into  the  World,  they  would 
not  know  him,  becaufe  of  the  low  and 
abjedl  Condition  he  appear'd  in.  In  mtrndo 
erat,   &  fnundus  ewn  non  cog7iovit. 

And  juil  thus  it  goes  with  us  Chrijlians, 
We  honour,  we  efteem  'J ejus  Chrifi  at  a 
diflance  ;  but  if  He  come  near  us,  or  begin 
to  draw  us  near  to  himfelf^  Oh!  Then  we 
prefently  fly  from  him ;  we  are  artiamed  of 
his  Company ;  we  find  him  troublefome  to 
us.  He  appears  all  in  Poverty,  and  we  can 
efteem  nothing  but  Riches  and  Plenty ;  He 
talks  to  us  of  Humiliations  and  Abjecflions, 
and  we  defire  to  be  efteem'd  and  honour'd ; 
He  fpeaks  of  Sufferings  and  Mortifications, 
and  we  love  nothing  but  our  Eafe  and  Plea-^ 
fure. 

■  Thus  you  fee,  we  imitate  the  jews-j  we 
honour  Jefiis  Chrift  at  a  diftance,  but  when 
he  comes  near  us,  we  know  him  not  j  we 
elleem  the  Poverty  of  our  Saviour,  fo  long 
as  it  remains  with  him  in  the  Stable  ;  we  ad- 
mire and  blefs  his  Sufferings,  his  Mortifi^ 
cations,  provided  that  he  keep  them  clofe 
ihut  up  with  himfelf  in  the  Manger ;  but 
if  he  bring  any  of  his  Poverty  into  our 
Houfc,  into  our  Family ;  if  he  communi- 
cate any  Share  of  his  Sufferings  to  us ,  Oh ! 
Then  we  are  of  another  Mind  ;  then  we 
find  a  thou  fa nd  Reafons  to  difapprove  of 

them ; 


Nativity  of  our  LORD.  iH 

them  ;    we   have  a  thoufand  Pretences   to 
excufe  our  felves  from  admitting  of  tliem. 

Hence,  at  the  fame  time  that  we  feem 
to  approve,  we  really  difapprove  of  Chrift's 
Choice  J  we  Hke,  and  dillike  his  Ways ;  we 
cfleem,  and  condemn  his  Judgments,  whilft: 
we  only  difcourfe  of  Things  j  whilft  we 
fpeak  of  him  and  his  Proceedings,  we  are 
even  ravilh'd  at  this  admirable  Condudr  of 
his  Wifdom.  That  our  God,  that  our  great 
God  fhould  become  a  Child,  that  he  fliould 
be  born  in  a  Stable,  lodged  in  a  Manger  y 
that  he  fliould  come  into  the  World  after 
fuch  a  poor  and  humble  manner.  Oh ! 
'Twas  the  moft  incomparable  Method  he 
could  take,  to  cure  the  Wounds  of  our 
Souls  J  'twas  the  wifefl  Choice  he  could 
make,  to  fhew  himfelf  our  Saviour. 

But  when  he  would  apply  this  Remedy 
to  US}  when  he  would  make  the  fame 
Choice  for  us,  which  we  fo  much  approve 
of  in  him ;  Oh !  Then  we  are  of  another  Judg- 
ment} then  we  do  notftick  to  fay  (at  leall 
by  our  Actions  and  Behaviour)  we  do  not 
ftick  to  fay,  Chriji  is  deceived }  the  eternal 
Wifdom  of  Heaven  is  miftaken  in  the  Choice 
he  would  make  for  us.  Chri/lus  fallitur. 
Titles  of  Honour,  Places  of  Refpe<5t,  World- 
ly Dignities,  Riches  and  Plenty,  are  much 
better  for  us  3  the  World  knows  belt  how 
P  2  to 


SERMON    IV.    Of  the 

to  make  a  good  Choice  for  us  ;  the  World 
is  in  the  right  j  Chrift  is  deceived.  Chrijius 
Jallitur^   Mundus  non  errat. 

But,  Chrifiians^   how  then  fhall  ^efm 

Chriji  be  a  Saviour  to  us  ?  How  ll:iall  he  give 

Glory  to  God  j    or  bring  that  Peace  and  Joy 

to  Men^  v^hich  you  heard  the  Angels  publifli 

this  Day  ?  Muft  we  delire  this  Divine  hifani 

to  return  back  again  to  Heaven  y  to  take  Ibrne 

new  Inftruftions,    to  refolve   on  fome  new 

Counfels,    fome  other  Methods  ?  Muft  we 

defire  him  to  come  to  us  after  another  manner, 

than  that  we  now  behold  him  in  ?  He  thought 

this  the  moft  proper  to  glorify  God^  and  fave 

Men.  His  eternal  Father  is  well  pleafed  with 

it.    He  lias  fent  down  a  multitude  of  Angels 

to  exprefs   his  Satisfadion  :    Thefe  BlelTed 

Spirits  no  fooner  beheld  the  Humility  and 

Poverty  of  \\\s  Birth,  but  they  prefently  fung 

Glory  to  God.    And,  I  muft  tell  you,  all  that 

defn-e  to  have  any  fliare  in  that  Peace  and 

^^Jov,  they  publiili'd  at  the  fame  time  X£>Men, 

muft  be  of  the   fame  Judgment :  All  that 

will  be  faved  by  Chrift,  muft  conform  them- 

felves  to  the  Meafures  and  Methods  he  has 

taken  to  be  their  Savipur.    What  he  came 

from  Heaven  to  teach,  we  muft  learn  upon 

Earth :  What  J  ejus  did  to  fave  us,  we  muft 

do  to  be  faved  by  J  ejus ;  which  is  what  I 

Jim  to  difcourfe  of  in  my  Second  Part. 

SECOND 


Nativity  of  our  LORD.  115 

SECONDPART. 

'T I  S  hard  to  fay,  whether  it  be  more 
afloniihing,  that  God  fbould  not  dirdain  to 
become  Uke  Men^  or  that  Men  fhouUi 
difdain  to  become  like  Go^^  That  God 
iliould  come  down  from  Heaven  to  teach 
Men,  or  that  Men  fliould  be  unwilHng  to 
learn  of  fuch  a  Mafter  ?  That  he  iliould 
undertake  to  be  their  Phyjician^  or  that 
they  fliould  refufe  to  make  ufe  of  his 
Re?nedies. 

In  the  Firft  Part  of  this  Difcourfe,   we 
have  {^^n  how  God  has   made  himfelf  httle 
poor,  and  abjed:  j  to  teach  us  a  LefTon   of 
Humility,  Poverty  and  Mortification.  We 
have  feen  alfo,  how  this  heavenly   Phyfici- 
an    is    come    down     to    the    Bed-fide    ( as 
St.  Aiigujiin  obferves )  of  fick  Man  ;  and  he 
not  only  prefcribes  him  Remedies,  but  alfo 
to  make  them  go  down  the  eafier,  he  firffc 
makes  tryal  of  them  himfelf.  Ad  fanandiun  Vrhrh-hit 
grandem   cegrotiim  defceyidit   omnipotens  me-  ^''^"^"^ 
dicus ;  humilia^oit  J'e  iifque  ad  viortak'm  car-  'bibere  non 
nem.  tanquam  ad  leSlum  azrotantis.  dubitaret 

But  who  is  willing  to  pradtife  the  Lejfotis  St.  Aug. ' 
he  teaches  ?  Who  is  willing  to  apply  the  Re-  J^''  P' 
medies  he  prefcribes  ?  Which   of  you  is  re-  Domini. 
folved  to  make  his  Humility  an  Antidote  a- 
gainfl  your  Pride  ?  Which  of  you  is  refolved 

to 


SERxMON    IV,    Of  the 

to  draw  from  his  Poverty^  a  Motive  to  abate 
fomething  of  that  Vanity  in  your  Apparel ; 
that  Superliuity  in  your  Furniture ;  that  Ex- 
cefs  in  your  Tablq.  ?  Let  every  one  ( fays 
St.  Bernard)  examine  himfelf,  and  fee  what 
EfFed:  thefe  powerful  Remedies  have  wrought 
in  him.  Cogitet  uniifqiiifque  quantum  in  co 
operentur  tarn  falutaria  medicamcjita. 

But,  Alas!  My  dear  Brethren,  is  it  not 
true,  what  the  fame  holy  Father  adds  ?  Is 
it  not  true,  that  there  are  fome  Chriftians, 
to  whom  Chriji  is  not  yet  born  j  who  are 
not  willing  to  be  faved  after  the  manner 
he  has  taken  to  be  their  Saviour ;  who  are 
not  really  glad  that  Chriji  is  come  into  the 
World  ?  Simt  quibus  nondum  natus  eft  Chrijius, 

Th  e  Angels  were  full  of  Joy  at  his  Birth  j 
and  they  made  haftc  to  communicate  this 
good  News  to  Men,  to  carry  them  the  joy- 
ful Tydings,  that  their  Saviour  is  born. 
Evajigelizo  vobis  gaudiwn  magnum  qui  a  natus 
efi  vobis  S ah  at  or. 

But,  ChriJlianSj  are  you  glad  to  hear  thib 
good  News  ?  Is  it 'a  Joy  to  you,  to  hear  your 
Saviour  is  born  ?  Certainly,  all  that  are  in 
Mifery,  mull:  needs  be  glad  to  hear  of  a  Sa~ 
'viour :  And  methinks  every  one  in  this  yJf- 
fembly,  fpeaks  the  Content  of  his  Heart,  by 
the  joyful  Air  of  his  Countenance  j  every 
one  feems   well   pleafed  to  hear  from  the 

Angel, 


Nativity  o/' 0?^;-  L  O  R  D.  115 

Angel,  th^Lt  our  Saviour  ishorn.  But,  C^;-/- 
ftians^  arc  you  glad  ( let  me  once  more  put 
the  Qucflion  to  you )  are  you  glad  to  have 
the  Infarit  J  (jus  for  your  Saviour  ?  Are  you 
willing  to  be  faved  after  the  Method  he  has 
taken  to  be  your  Saviour  ? 

I  muft  then  tell  you  plainly,  he  can  no 
otherwife  be  a  Saviour  to  you,  than  by 
taking  out  of  your  Heart  that  Pride,  that 
Ambition  that  Avarice,  which  have  fo  long 
kept  poiTefTion  there  :  He  cannot  be  your 
Saviour  (once  more  hear  it)  but  by  taking 
out  of  your  Heart  that  Love  of  the  World, 
that  Love  of  Honour,  that  Love  of  Riches, 
that  Love  of  Pleafure,  which  has  been  fo 
long  Majler  of  your  Heart.  And  are  you 
glad  to  hear  of  fuch  a  Saviour  "^  Are  you 
willing,  that  he  fliould  free  you  from  thofe 
plcafmg  Enemies  of  your  Salvation^  Are 
you  willing,  that  he  fhould  tear  from  your 
Heart,  thofe  fo  long  fettled  Affedions?  Are 
you  willing  that  ycjus  Chrift  fhould  make 
a  total  Change,  an  entire  Converiion,  a 
thorough  Reformation  in  vour  Soul  ?  Are 
you  willing  that  he  fliould  fettle  the  fame 
Judgments,  the  fame  AfF;id:ions,  the  fame 
Inclinations  in  you,  \vhich  this  Day  you  have 
feen  appear  in  him  ?  In  a  word,  Are  you 
willing  that  he  fliould  make  you  like  himfclf, 
ag  he  has  made  himfelf  like  you. 

They 


i6  SERMON    IV.    Of  the 

They  that  are  not  willing  he  fliould  do 
this ;    they  that  will    not  permit  him  to  do 
tliis,  muil  look   for  fome  other  Saviour  ; 
they  mufh  with  the  'Jews,  exped  the  com- 
ing of  another  MeJ/ias :    The  Divine  Child 
of  Bethlchemy  is  no  Saviour  for    them ;  the 
Infant  Jcfus   is  not  born   for  them :  Stmt 
quihus    nondiim   natus  ef   Chrifius.    He  is  a 
Saviour,    becaufe   he  is  Humble  ^    he  is  a 
Saviour,  becaufe  he  is  Poor  j    he  is  a  Savi- 
our,  becaufe  he  fuifers.  Whofoever  will  not 
partake  of  his  Humility,   of  his  Poverty,  of 
his  Mortifications,  (liall  have  no  iliare  in  his 
Redemption  :  He  will  be  no  Saviour  to  them^ 
Su?it  quibus  nonduni  natus  efi  ChriJJus. 

And  what?  Muft  then  Rich  Men  diveft 
themfelvcs  of  all  ih€\vPolJegio?is?  MudNoMe 
Men  turn  their  Beds  of  State  into  Mangers  ? 
Mufl  Kings  and  ^eens  leave  their  Thrones, 
and  retire  into  Stables,  to  partake  of  this 
Day's  great  Blefing;  to  be  faved  by  ^Me//ias, 
who  appears  all  in  Poverty  and  Humility? 

No,  no,  Chrijiians.  The  Divine  Child  of 
Bethlehem ,  whom  this  Day  you  fee  worfliip'd 
by  poor  Shepherds,  twelve  Days  hence  you  I 
will  fee  adored  by  Ki?igs.  'Tis  not  therefore 
the  exterior  Marks  of  Honour  or  Humility, 
of  Plenty  or  Poverty,  but  the  interior  Difpo^ 
fition  of  the  Heart  that  he  regards;  'tis  Po- 
verty of  Spirit,  *tis  HumiUty  of  Heart,  that    j 

he    ^ 


Nativity  of  our  LORD.  117 

he  requires  in  all  thoic  that  will  he  Taved  by 
him.    Alas !   There  are  many,  who  under  a 
poor  and  abjedl  Appearance,  cover  ambitious 
and  covetous  Minds  j  who  are  ftill  complain- 
ing, repining,  and  murmuring  againft  Pro-ji- 
dciice ,  and  thele  Perjbns,  tho'  they  are  poor 
and  abjedl,  yet  have  no  Comfort  in  the  Pover- 
ty and  Humility  of  the  Infant  fcfus.  On  the 
contrary,    there  are  others,  whom  God  yll- 
mighty  h-JiS  placed  in  eminent  Stations^  who, 
by  the  Difpofition  of  Providence^  not  by  any 
Ambition  of  their  own  Heart,  are  raifed  to 
high  Dignities;  who  polTefs  vafl  Treafuresj 
but,  Q.S  St.  Angnfiin  fays  of  them,  amidfl  all  t^'.f'^' 
the  Honours  and  Pomps  of  the  World,  con- 
ferve  an  humble  Heart  to  God.     In  fnperbo 
ctiltu  cor  hiimile.    Who,  whilll:  they  behold 
their  Saviour  in  his  Stable,  look  upon  them- 
felves  with  a  holy  kind  of  Contempt,  to  fee 
their  Condition  fo  different  from  his :  Infine, 
who  often  pronounce   in  their  Heart,  what 
we  read  of  the  incompatible  Queen  Hefier ; 
who,  when  flie  was  at  the  Height  of  all  the 
Greatnefs  and  Glory  a  moft  powerful  Mo- 
narch could  raife   her  to,    yet  confidently 
told  Almighty  God,  that  he  knew  fhe  was  fo 
far  from  taking  any  Complacence  in  thofe 
Honours,  that  fhe  rather  fubmitted  to  them 
by  Neceility,   than  affcded  them  by  Vanity. 
'Tu  fcis   iieccfjitatcm  meam^    quod  aboumier  ^f'^''  ''*' 
^'^0I,.  I,  Q^  fgnum 


n§  SERMON    IV.    Of  ths 

figniim  glories  mea,     quod  eji    fuper'  caput 
meiini^  ?ii  diebus  ojlentationts  mec^. 

To  wear  rich  Apparel,  to  have  a  Hoiife 
well  furnifli'd,  to  receive  the  Refpeds  and 
SubmiiTions  of  Men,  may  be  a  Decency  due 
to  the  Rank  God  Almighty  has  placed  you  in ; 
but  to  take  Pride  in  thofe  Honours,  to  delight 
in  thofe  .fine  Cloaths,  to  bufy  your  Thoughts 
much  about  them,  to  fet  your  Heart  upon 
them,  is  a  Vanity  our  Saviour  condemns, 
by  the  Humility  and  Poverty  of  his  Stable. 

To  be  Great,  to  be  Rich,  may  be  a  Blef- 
fmg  of  Heaven  -j  but  to  place  ones  Happinefs 
in  fuch  Things,  to  thirft  vehemently  after 
them,  is  that  great,  that  general  Crime  of  the 
World,  which  the  whole  Life  and  Dodrine 
of  our  Saviour  was  a  Condemnation  of. 

Those  Perfons  therefore,  whofe  Minds 
are  aUvays  big  with  ambitious  Defigns, 
who  are  continually  gaping  after  fome  new 
Preferment  j  wbofe  Hands  are  open  on  all 
fides  to  receive  Money,  who  gripe  all  the 
Wealth  that  comes  near  them.  Oh  !  Thefe 
are  they,  who  have  no  fiiare  in  that  Peace, 
that  yoyy  which  our  New-born  Saviour 
brought  this  Day  into  the  World. 

How  much  then  are  they  deceived  in  their 
Devotion,  who,    becaufe  they  were  prefent 
lafi;  Night  at  the  Divine  Office  ^  becaufe  they 
heard   the  Three  Maff'es;  becaufe  they  re- 
ceived 


Nativity  9f  our  LORD.  119 

ceivcd  the  BlefTed  Eacramcnt ;  therefore 
think  they  have  done  all  that  is  requifitc  to 
honour  this  great  Feafi  ?  Alas !  All  this  is 
but  the  exterior  of  this  Day's  Devotion. 
The  true  Honour  due  to  this  Solemnity^  is 
the  difengaging  of  our  Heart  from  the  Love 
of  this  World  :  'Twas  for  this,  that  Chriji 
was  born  in  a  Stable  ;  'twas  for  this  that  he 
came  dow^n  from  Heaven^  that  (as  the 
Apoftle  fpeaks )  he  raight  difengage  us  from 
this  wicked  World ;  that  we  might  renounce 
all  Impiety,  aiid  worldly  Dejires. 

Whosoever  therefore  will  cherifli  in  his 
Heart  any  of  thofe  Defires,  any  of  thofc 
Paffions,  which  Chrift  came  to  free  us  from, 
will  find  no  Comfort  in  the  Birth  of  his  Sa- 
viour. No,  no,  St.  Bernard  tells  us  plainly 
and  truly,  the  poor  Stable  of  Bethlehem, 
will  afford  no  Comfort  to  thofe,  that  fct 
their  Hearts  on  Riches-,  Chriji's  low  and 
humble  Manger,  will  afford  no  Comfort  to 
thofe  that  afpire  at  titles  of  Honour,  high 
Places  of  Preferment ;  His  poor  Swadling- 
Bands,  will  afford  no  Comfort  to  thofe  that 
delight  in  ^n^Cloaths.  Non  confolantur panni  St.  Ben': 
ejus  ambulant es  inftolis,  non  confolatur  pra-  ^S'"':  ^^ 
fepe  &  fabulum,  amantes  primas  Cathedras  tate. 
in  Synagogis. 

Those  Perfons  alfo,  that  live  always  out  of 

themfelves,  that  will  be  always  abroad,  always 

0^2  in 


120  SERMON    IV.    Of  the 

in  Company   and  Entertainments,    neither 

will  they  find  any  Comfort  in  the  Solitude  and 

Sikfice  of  the  Infant  "J ejus  ;    they  that  will 

be  always  in  Mirth  and  Jollity,  will  find  no 

Comfort  in  the  Tears  of  this  weeping  Bahe. 

St.  Bern.    Jsfou  CQufolatur  Chrtfii  Infantia  gan'ulos^  non 

^/eNativi-  confolant.ur  Chrijii  lacrymce  cachinnantes. 

iate.  No,  no,  Chriftians ;  They  that  will  find 

Comfort  in  Jefus^  mufl  not  feek  it  in  things 

which  he  baniih'd  far  from  himfelf  Riches, 

Honours,  Plays,  Divertifements  and    great 

Entertainments,  are  not  to  be  found  in  his 

Stable ',  and   therefore,  who  fets   his  Heart 

on  thefe  things,  will  never  find  Content  in 

his  Neiv-born  Saviou7\ 

You  know  well,   two  Perfons  can  never 
live  eafily  together ;  they    can  never    find 
Satisfaction  in  each  other  ;  they   can   never 
make  up  a  lafting  Fricndjhip^  unlefs   they  be 
fomething  alike  in  their  Judgments,  in  their 
Humours  and  Ways.  You  fee  what  are  the 
Wavs   of  the  Infant  'J ejus  ^    you  fee    his 
Humour.,  his  Inclination  is  to  be  in  Solitude 
and  Silence,  'Tis  for  this,  that  he  chofe  ra- 
ther to  be  born  in  the  Fieljds  than  Town  of 
Bethlehem.,  that  he   might  be  far  from  the 
Noife  and  Diflurbances  of  this  bufy  World; 
'tis  for  this,  that  the  publick  Inns  were  no 
place  of  Abode  for  him  ;  he  chofe  rather  to 
lie  in  a  Stable ,  than  not  to  be  in  Retirement. 

Whofoevcr 


Nativity  of  our  LORD.  121- 

Whofoever  therefore  defires  to  make  up  a 
Fricndjlpip  with  him,  miiil:  be  of  the  fame 
Humour ;  he  muft  fometlmics  withdraw 
himfclf  from  the  Converfation  of  iV/ivz,  and 
Noife  of  worldly  Affairs^  if  he  will  enjoy 
the  Company  of  Jefus  in  his  folitary  Stable. 

You  fee  alfo  what  is  his  Opuiion,  what 
Judgment  he  makes  of  things,  what  Spirit 
predominates  in  him ;  You  fee,  he  efteems 
Poverty,  Humility,  Lowlinefs,  Mortification. 
Whofoever  pretends  to  be  his  Friend,  muft 
be  of  the  fam.e  Opinion,  the  ilune  Judg- 
ment ;  he  muft  be  acfled  by  the  fame  Spirit  : 
For  the  Apofilc  tell  us  plainly,  he  that  has  not 
this  Spirit  oiChrift^  does  not  belong  to  Cbrijl-, 
he  cannot  be  one  of  his  Friends.  Si  qtiis  non 
habct  jpiritiim  ChriJIi,   hie  non  eft  ejus. 

Cii  R  1ST  I  ANs !  Do  you  rightly  apprehend 
this  terrible  Exprellion  of  the  Apojilc  ?  Re- 
fled:  a  little  on  it.  Not  to  belong  to  "J ejus 
Chriftl  To  have  no  Share  in  his  Frieijdfhip  ! 
To  have  no  Part  in  th^iX  Peace  Viudjoy,  which 
he  brought  this  Day  into  the  World  !  Oh 
God !  What  a  difmal  Sentence  is  this  ?  Si 
qiiis  non  kabet  [pin turn  Chrifti^  hie  non  eft  ejus. 

He  that  has  not  his  Spirit  of  Humilitv, 
his  Spirit  of  Pc-certy,  his  Spirit  oi Mortifica- 
tion 'y  he  does  not  belong  to  Cbrift,  Non  eft  ejus. 

Examine  therefore  well  your  Hearts;  fee 
whether  you  have  this  Spirit  of  Chi-ift,  and 

that 


:t22  sermon    IV.    Of  the 

that  you  may  not  be  deceived ;  ( for  alas  ? 
The  Heart  of  Man,  is  an  Abyfs  of  Darknefs ; 
They  that  are  continually  fearching  into  it  by 
their  mofl  ferious  Confiderations,  and  pious 
Meditations,  have  difficulty  enough  to  difco- 
ver  the  fecret  Springs,  and  hidden  Source  of 
that  Pride,  Avarice  and  Ambition,  which  lie 
deep  rooted  in  our  Nature  )  Therefore,  that 
you  may  not  be  deceived  in  the  "Judgment 
you  make  of  your  Heart,  obferve  how  you 
behave  your  felves  in  the  Occafions  and  Trials 
your  Saviour  gives  you  of  manifefling  his 
Spirit^  of  imitating  his  Humility  and  Poverty. 
When  therefore,  you  fee  others  preferr'd  be- 
fore you ',  when  you  fee  them  raifed  to  great 
Honours,  and  your  felf  negledted  and  unre-. 
garded  :  If  you  repine  and  murmur  at  this  5 
when  God  Almighty  takes  away  fome  tem- 
poral Advantage  from  you ;  when  he  lefTens 
your  Riches  by  fuch  Misfortunes  as  he  per- 
mits to  fall  upon  you  :  If  you  are  tranfported 
with  Trouble  and  Difquiet  of  Mind  j  'tis  a 
terrible  Sign,  that  your  Efleem  of  his  Hu- 
mility and  Poverty,  was  only  in  Fancy  and 
Imagination  J  'tis  an  evident  Mark,  that  your 
Heart  is  flrongly  tied  to  the  Honours  and 
Riches  of  this  Worlds  'tis  a  convincing 
Proof,  that  you  are  govern'd  by  fome  other 
Spirit  than  that  of  Chriji  ;  that  you  arc 
guided  by  other  Maxims^  than  thofe  he 
preaches  from  his  Matiger,  Alas  ! 


Nativity  o/*  6/^r  L  O  R  D.  I23 

Alas  !  Dear  Chriflians,  J  ejus  was  rich;  Propter 
and  he  became  thus  poor  for  our  Sakes,  that  J^'^^^feJ! 
he  might  quench  in  our  Hearts  that  ardent  cumefet 
Thirfl  we  have  after  Riches.    He  was  at  the  J'coi-n.  8. 
Height  of  Honour,    Glory  and  Greatnefs  j ' 
and  he  has   made  himfclf  thus   httle  and 
abjedt,  that  he  might  beget  in  us  a  Contempt 
of  all  worldly  Greatnefs.    He  was  incapable 
of  fuffering  any  thing  in  his  own  Nature ; 
and  he  has  taken  ours,  that  he  may  fuffer  in 
all  Kinds ;  and   thereby  give  us  an  Example 
of  Penance  and  Mortification. 

Let  us  awaken  then  {dc3.r  Chnjiians i) 
Let  us  awaken  out  of  that  Dream,  which 
the  Father  of  Lyes  has  fo  long  deluded  us 
with.  Let  us  withdraw  our  Thoughts  from 
thofe  Impreffions,  which  Cuftom  and  Opi- 
nion, the  Principles  and  Pracflice  of  the 
World  have  impofed  upon  us :  Let  us  leave 
the  World  to  think,  and  fpeak  according 
to  its  Rules  and  Maxims.  But  for  us,  that 
are  Chrifiians^  let  us  govern  our  felves  by 
the  Maxims  oiChrijh,  let  us  hearken  to  him, 
who  is  come  from  Heaven  to  be  ouv Ma /ier  : 
And  no  where  does  he  teach  us  more  efficaci- 
oufly,  than  in  tht  My  fiery  of  this  Day's  Solem- 
nity. The  Stable  oi  Bethlehem^  is  the  proper 
School  of  Chriftiansj  the  Manger^  is  the  Pul- 
pit, from  which  this  great  F/varigelift  fiifi: 
began  to  preach  to  the  World, 

Let 


124  SERMON    IV.    Of  the,  &c. 

Let  us  therefore    often   enter   into   this 

School;  let  us  draw   near  to    this  Pulpit;  let 

us  hearken  to  this  divine  Treacher.    He  is  fi- 

lent,  but  every  thing  ( as  St.  Ber?iard  obferves) 

has  a  Voice;  every,  thing  preaches:  His  Sfabk 

preaches,  his  Manger  preaches,  liis  S-ivadling- 

Cloaths  preach ;  his  Tears  preach,  his  very  *SV- 

St.  Bcm.   l^ncc  preaches.  Clamatjlabuhim,  cl(^mat  prcz- 

Serm.  ^.    j^p^^  clama?it  paj27ii ,  clamant  lacrymce,  ipj'ain- 

tatc,     '   fantilia  membra  clamant;  &  quid  clama?it? 

And  what  is  it   they  preach  ?    They  preach 

Humility,  Poverty,  Penance,  Mortification, 

Contempt  of  all  worldly  Riches,    Pleafures 

o    T,        and  Honours.     Clamant  humilitatem,    pau-^ 

St.  Bcm.  .  .  ...        7    r 

ibid.        pertatem,    pcsnitentiam,    contcmptum    opum, 
deli ci arum.,  &  com^ncdorum  jnundi. 

These  are  the  great  LellbnsC/v/// preaches 
from. his  ilf;.'?^^.6'r;  thefe  are  the  important  In- 
fl:ru(5lions,  CZ^r/y^MZ/jmuft  learn  from  this  di- 
vine Mafier.  .By  this,  we  fhall  join  with  the 
Angels  in  giving  Glory  'iQ  God,  and  fit  our 
felves  for  that  .Peace.,  which  God  is  come  to 
give  to  Men.  This  Peace  is  the  great  Blefiing 
our  New-bo n^  Saviour  has  brought  us  from 
Heaven  ;  the  grcatell  Happinels  we  can 
enjoy  here  upon  Earth;  and  an  Earneft  of 
that  eternal  Peace  and  Joy,  we  hope  to  find 
hereafter  in  Heaven.  Which  God  of  his 
infinite  Goodnefs  beftow  on  your  Sacred  Ma- 
jefty,  and  all  this  pious  AfTembly.    Amen, 


SERMON 


OF    THE 


NATIVITY  of  our  LORD, 

Preach 'd  before  the 

QUEEN-DOWAGER, 


I  N 


Her  Chapel  at  SOMERSET-HOUSE,    on 

Ch  R  I  S  T  M  A  S  S-D  AY,     1686. 


By    r  H  0  M  yl  S     G  0  D  D  E  N,    D.  D. 

Preacher  in  Ordinary  to  Her  MAJESTY. 

j4s-  PiihliJIj'd  hy  Her  Majesty's  Cornmand. 


Printed  in  the  Year  MDCCXLI. 


SERMON    V. 

Preach'd  before  her  MAJESTY  the 

QUEEN-DOWAGER, 

On   Chr.i  stmass-Da  Y,    Amio  i6S 6. 


LUKE    il.    15. 
Paftores  loquebantur  ad  invicem,   tranfea- 
nius  ufque  ad  Bethlehem,    &  videamus 
hoc  verbum  quod  facStum  eft,  quod  Do- 
minus  oftendit  nobis. 

The  Jhepherds  faid  one  to  another^  let  us  no''J^ 
go  even  to  Bethlehem^  and  fee  this  word 
which  is  made  (or  this  thing  which  is  come 
to  pafs )  which  our  Lord  hath  tnade  known 
to  us. 

H  E  Fulnefs  of  l^ime  for  the 
Redemption  of  Man  being 
come,  a  7/";;/^,  when  all  things 
were  in  quiet  Silence,  and  the 
Night  was  in  the  midft  of  her 
fwift  Courfe,  the  Omnipotent  Word,  of  the 
Vol.  I.  R  2  eternal 


28  SERMON     V.    Of  t/je 

eternal  Father  defcended  from  his  Royal 
Thro?2ej  and  took  up  his  Lodging  in  a  SfaMe 
of  Bethlehem.  No  fooner  was  he  arrived 
there,  but  he  prefently  difpatch'd  an  Angel 
to  carry  the  News  of  his  Birth  to  certain 
Shepherds^  who  were  at  that  time  keeping 
the  watches  of  the  Night  over  their  Flocks 
in  the  Fields  adjoining.  The  Meflenger,  to 
fhew  that  he  was  the  Minifler  of  the  Son 
of  Juftice,  cloathed  himfelf  in  a  glittering 
Robe  of  Lights  and  fo  great  was  the  Bright- 
nefs,  which  enlightned  the  Place,  that  the 
Gofpel  calls  it  Claritas  Dei,  the  Brightnefs 
ffaim\i%.  of  God',  and  thofe  Words  of  David  may 
be  faid  to  have  been  then  literally  fulfilled, 
Nox  ficut  dies  illuminabitur,  that  th^  Night 
fliould  be  as  light  as  the  Day. 

The  Shepherds  terrify 'd  as  well  with  the 
Prefence  of  the  Angel,  who  flood  befide 
them,  as  with  the Unufualnefs  of  theXz^/;/, 
which  fhone  round  about  them,  were  ready 
to  fall  to  the  Ground  for  Fear,  when  the  hea- 
venly AmbalTador  bid  them  be  of  good 
cheer,  for  that  he  came  not  to  bring  them 
Tidings  oi Dread  and  Terror,  but  offoy,  and 
great  Joy  to  them,  and  to  all  People,  that  on 
this  bright  Day  there  was  born  in  Bethlehem , 
the  Saviour  of  the  World.  And  that  their 
own  Experience  might  further  fatisfy  them 

of 


II. 


Nativity  of  our  LORD.  129 

of  the  Truth  of  what  he  had  faid,  he  gave 
them  a  S>ign^  by  which,  if  they  would  take 
the  pains,  they  might  find  the  New-born  In- 
fant, Hoc  "cobis  Jignum,  This,  faid  he,  fiall 
he  to  you  a  Sign  -,  you  Jhill  find  the  Infant 
wrapped  in  Swadling-clothes^  and  laid  in  a 
Manger,  O  King  of  Glory !  Is  not  this  the 
Day,  in  which  the  Angels  invite  the  Daugh- 
ters of  Sion  to  go  forth,  and  behold  thee  in 
the  Diadem  J  with  which  thy  Virgin-Mother 
Crown! d  thee  in  the  day  of  thy  Efpoufals  in 
her  pureft  Womb  ?  And  muft  a  Manger  be 
thy  Cradle  ^^  O  Treafure  of  Heaven  !  Who 
would  have  fought  for  thee  in  a  little  Hay 
or  Straw  ?  Who  would  have  thought  to  have 
found  thee  in  a  Manger  of  Bealls  ?  Surely 
the  Shepherds,  who  were  terrify'd  with  the 
Light,  muft  have  been  much  more  fur- 
prized  with  the  feeming  Difproportiofi  of  the 
Sign,  had  not  a  multitude  of  the  heavenly 
Holl  prefently  join'd  themfelves  with  the 
Angel,  praifing  God,  and  faying,  Gloria  in 
ahijjimis  Deo,  Glory  be  to  God  in  the  highefi^ 
and  on  earth  peace  to  men  of  good-will. 

With    this  Canticle   of  Joy  the  Angeh 
return'd  into  their  former  Heaven  above :  and  «   7  , 
where  may  we   think   were  the  Shepherds  n-nfumcii 
Souls,  but  in  the  new  Heaven  below  in  the  '■O'^"'^'"^ 

)Aii  1  ^"^  lerra. 

Stable  of  Bethlehem  r  And  that  their  Bodies  Epiph 


ban. 


might  5";f  V 


1^0  SERMOlSi    V,     Of t/je 

might  be  there  too,  to  pay  a  double  Homage 
to  this  New-born  King,  Lioquehantur  ad  in- 
vicem.  They  faid  one  to  another^  Let  us  now 
go  even  to  Bethlehc?n^  and  fee  tJns  word,  which 
is  fjiade,  which  cur  Lord  hath  made  known 
unto  us.  And  the  Refolution  was  no  fooner 
taken,  but  prefently  put  in  Execution.  But 
give  me  leave,  devout  Shepherds,  to  ask  you, 
whither  away  fo  faft  ?  Were  not  you  keep- 
ing the  watches  of  the  Night  over  your 
Flocks  ?  And  will  you  now  leave  them  iri 
the  open  Fields  ?  Are  you  not  afraid,  that 
they  may  go  aftray  in  your  Ab fence,  or  the 
Wolves  break  in  and  devour  them  ?  No,  we 
are  going  to  find  out  the  Lamb,  which  is; 
come  to  take  away  the  Sins  of  the  World  : 
This  Lamb  will  take  care  both  of  the  Shep- 
herds and  the  Flocks ;  And  fliould  we  fuf- 
tain  any  Lofsiox  his  Sake,  it  would  ftill  be 
our  greater  Gain.  Pioufly  refolved  indeed  ;. 
But  have  you  forgotten  what  happen'd  of 
old  to  another  of  your  Profeflion,  when 
God  appearing  to  him  in  the  Bufi,  he  faid' 
Ixodus  z.  as  you  do  now,  I  will  go  a?jd  fee  this  great 
Sight  ?  Have  you  forgotten,  I  fay,  hQw  he 
was  commanded  not  to  draw  near,  but  to 
ftafid  at  a  diftance,  and  put  off  his  Shoes ; 
and  how  he  turn'd  away  his  Face,  that  he 
might  not   fee  ?  And  are  you-  not  afraid  to 

meet 


Nativity  of  our  LORD.  131 

meet  with  the  fame  Prohibition  he  did  ?  No- 
thing lefs.  The  Scene  is  now  changed.  God 
in  a  Burning  Bujh  is  an  Objed:  of  Terror 
indeed  j  but  God  in  Swadling- clothes  and  laid 
in  a  Manger^  is  fo  great  an  Attractive  of 
LiOve^  that  w^e  fear  nothing  but  to  lofe 
Time  to  go  to  fee  it.  They  went  therefore 
'With  hajie^  and  being  admitted  by  the  facred 
Virgin^  ( whofe  Leave  no  doubt  they  would 
ask)  to  fee  and  adore  their  New-born  Sa- 
"viour^  the  Evangelifl  fays.  That  they  re- 
turned glorifying  a?id  praifng  God  for  all 
that  they  had  heard  andfecn^  as  it  bad  been, 
fiiid  unto  them. 

This  is  the  Sum  of  what  is  contain'd  in 
the  fecond  Gofpel  of  this  Great  Day.  What 
I  have  made  choice  of  for  the  Subje5i  of 
your  prefent  Entertainment,  is  the  Pious 
Refolution  of  the  Shepherds  to  go  to  Beth- 
iehem.  That  we  may  efiter  with  like  Devo- 
tion into  the  Coniideration  of  this  Great 
Myflery,  and  return^  as  they  did,  glorify- 
ing and  prailing  God  for  all  we  fhall  hear 
and  fee,  let  us  inflead  of  asking  leave  of  the 
Virgin-Mother  to  vifit  the  Manger^  humbly 
beg  her  IntercefTion  at  the  Throfie  6f  Grace y 
for  a  BlelUng  upon  my  Endeavours,  faluting 
her  with  theWord^  of  thg  Angel,  Ave 
Makia. 

Tranfeamu^ 


132  SERMON     V.    Of  the 

Tranfeamus  ufque  ad  Bethlehem,  Gfr, 

'The  Jhepherds  faid  one  to  another^  Let  us 
now  go  even  to  Bethlehem^  and  fee  this 
word,  which  is  made,  which  our  Lord 
hath  fhown  unto   us, 

'T  I  S   the  Opinion  of  St.  Cyprian  and 
others  of  the  Fathers,  that  thefe  Shepherds, 
at  the  fame  time  that  the  ^?zg-^/made  known 
unto   them  the  Nativity  of  the  Saviour  of 
the  World,  the   fo   long  expecfled  Meffias, 
had  their  Underftanding  illuminated  by  the 
Holy  Ghof,  to  know   and   believe,  that  it 
was  He  of  whom  the  Prophet  Ifaiah  had 
foretold,  that   his  Name  fhould  be   called 
Ifaiah  9.    'Emmanuel,   that  is,   God  with  us ;  and  wha 
Ihould  verify  thofe  glorious  Attributes  given 
him  by  the  fame  Prophet  oi  Ad?nirabilis, 
Deus,  Fortis,    Princeps  Pads,  that  is,    of 
Wonderful,     God,  Mighty,    and   Prince   of 
Peace.      Magijlerio    Spiritus    SanBi   intus 
edoSli,  quern  parvulum  videiit  confitentur  im- 
7nenfum.    And  hence  it  is,    that  whereas  the 
Words  of  my  Text  in  the  Original  are  ca- 
To  p^//<*    pable  of  a  double  Tranfation,  that  is,  of  be- 
T8T0  -n     Ij^o,    render'd   in  Eno;lilli,    Let   us   fee  this 
Thi?jg  which  is  come  to  pafs,  or,   let  us  fee 
this  JVord  which  is  made^  I  have  made  choice 

of 


6. 


yiy^yo^. 


NATivitY  of  our  LORD.  133 

of  the  latter  with  Venerable  Bcde,    as  more 
fuitable  to  the  Intention  of  the  Shepherds,  ^^^;^^^^_ 
and   more   expreflive   Of  the  Myftery  we  per  erat, 
celebrate  this  Day,  of  the  Word  being  7nade  -^^f^X' 
FleJJj  for  our  fakes.  pro  nobis 

Taking  the  Words   therefore    in    t\{isf^2nL 
Senfe,  two  things  offer  themfelves  at  the  firft  -videre  mn 
View  to  our  Confideration.  The  firft  is,  the  £^7^7' 
Refolution  of  the  Shepherds  to  go  to  Bcthle-  wrbum, 
bem,  Tra?ijeamu5  ufque  ad  Bethlehem ',  Let  us  Z^J^^"* 
710W  go  even  to  Bethlehem.    The  fecond,  the  qui^  Car» 
End  they   propofed  to  themfelves  in  going  '-' " 
thither,  which  was  to  fee  the  Word  which 
was  made.    And   accordingly  I  fhall  divide 
my  Difcourfe  into  thefe  two  principal  Parts. 
In  the  firft,  I  fhall  let  you  fee  the  Devotiofi 
of  the  Shepherds  in  fo  readily  refolving  to  go 
feek  their  New-born  Saviour.  In  the  fecond, 
the  End  we  are  to  propofe  to  our  felves  in 
feeing  this  Word  which  was  made  Flefi^   as 
the  Creed  declares,  for  us  men,  and  for  our 
Salvation.  For  us  men^  I  fay,    as  the  ObjeSl 
of  our  Worfhip ;    and  then  again,  for  our 
Salvation,  as  a  Pattern  drawn  by  God  him 
felf  for  our  Imitation. 

I  begin  with  the  firfl,  the  Devotion  of 
the  Shepherds  in  their  Refolution  to  go  to 
Bethlehem. 

Vol.  I.  S  The 


IK  SERxMON    V.    Of  thi 

The  FIRST   PART. 


Sum.  7  2. 


DEVOTION,  as  it  denotes  a  parti^ 
cular  Virtue,  is  defined  by  St.  'Thomas  to  be 
q.  82.  a.  a  Preparation  or  Difpofition  of  the  Willy  by 
^^"'^'  which  a  Man  promptly  and  readily,  tradit 
fc^  gives  himfelf  up,  (or  as  we  ufe  to  fay ) 
devotes  himfelf  to  execute  the  things^  which 
belong  to  the  Ser'vice  of  God.  Some  of  thefe 
things  are  exprefly  commajided  by  God  him- 
felf, others  intimated  only  or  commended  2.% 
plealing  to  him.  And  whereas  there  is  this 
diirerence  between  them,  that  every  Com- 
mand of  God  is  a  Sign  of  his  Will,  but 
every  Signifcatio?2  of  his  good  Pleafure  is  not 
a  Command y  'tis  manifeft,  that  as  the  Perfec- 
tion of  Devotion  conlifls  in  a  Readinefs  to 
comply  with  both,  fo  it  fiiews  it  felf  cliiefly 
in  the  Execution  of  the  latter.  And  fuch 
was  that  of  the  Shepherds  of  my  Text. 
They  went  to  find  out  the  New-born  Chrift, 
without  being  commanded.  The  Angel,  as 
you  have  heard,  gave  them  a  Sign,  by  which, 
if  they  would  take  the  pains,  they  might 
find  him,  which  was  that  they  fhould  find 
him  wrapped  in  Swadling-clothes,  and  laid  in 
■a  Manger.  But  it  is  no  where  exprefs'd  in 
the  Gofpcl,  that  he  bid  them  go.  We  do 
not  read  that  the  Angel  faid  unto  them,  Ite 

Pajiores, 


/"■ 


Nativity  of  our  LORD.  13  j 

PafloreSj  Go  to  Bethlehem ;  but  only,  Hoc 
"00615  Jignum  ;  This  Jhall  be  to  you  ajign  ;  and 
yet  they  prefently  refolved  to  go.  And  we 
need  not  go  far  to  feek  the  Reafon.  The 
Angel  in  the  Proclamation  he  made  of  Peace 
upon  Earth,  when  he  return'd  to  Heaven, 
fufficiently  flgnify'd  them  to  be  Men  of  GW- 
ivili,  that  is,  as  holy  Z)^'-j/^  defcribes  fuchp^/^,^ 
Perfons,  Men,  whofe  Wills  are  i?i  the  law 
of  God :  In  lege  Domini  voluntas  ejus :  And  p^. ,  r 
the  Law  of  God  in  their  Wills  :  Lex  Dei  ejus  3 1 . 
271  corde  ipfius.  And  where  the  Will  and 
theL^ware  thus  reciprocally  in  each  other, 
in  order  to  the  Service  of  God,  a  Command 
ferves  but  for  a  S>ign,  and  a  Sign  becomes  a 
Command. 

I.  To  Men    of  Good-will,     a    Precept 
ferves   them  but  for  a  Sign^  to  point  out 
what  they  are  to  do.    And  this   is  what   the 
great  Apoftle  St.  P^^// gives  us  to  underftand,- 
when  he  fays,  that  Lex  Jujlo  non  eji  pofita;  ^  cj--^^ 
The  law  is  not  made  for  the  jiift  man^     but  9. 
for  fuch  as  are  unjuji  and  refra5liory .  And 
why  not    for  the  jufl  Man  alfo,    if  he  can- 
not be   juft  without  the  Obfervance  of  it  ? 
But  becaufe,  as  you  heard  before,  the  Will 
of  a  juft  Man  is  in  the  Law,  and  not  under 
the  Law.    'Tis  one  thing,  fays  ^t.AuJiin,  to  St.Aug.ip 
be  in  the  Law,  and  another  to  be  under  tjbp  ^/^''-  ^• 
S  2  Law, 


i36  SERMON    V.    Of  the 

Law.  He,  whofe  /F///  is  in  the  Law,  ^S*^* 
cundhm  legem  agit,  a(5ls  indeed  comformable 
to  the  Law.  But  he  whofe  will  is  under  the 
Law,  Secundum  legem  agitur^  is  driven  or 
forced  by  the  Law.  The  Law^  Uke  a  fevere 
Adverjary^  ftands  over  him  with  Threats  and 
Menaces  to  compel  him  to  the  Performance 
of  what  it  commands ;  and  therefore  our 
De  Serm.  Saviouf,  as  the  fame  St.  Aujlin  expounds 
^om^c,  }^is "vVQj.(jg^  Matthew  v.  24.  bids  us  to  agree 
with  this  Adverfary^  that  is,  to  conform  our 
Wills  to  his,  quickly  whilft  we  are  in  the  way 
of  this  Life,  left  at  any  time  (and  we  know 
not  how  foon )  he  deliver  us  to  the  Judge^ 
and  the  Judge  to  the  Officer^  and  we  be 
caft  into  a  Prifon^  from  whence  there  fhall 
be  no  Delivery,  till  we  have  paid  the  utter- 
moft  Farthing,  Nihil fic  adverfatur  peccan- 
tibus  ac  prceceptum  Deiy  Nothing  fo  oppojite 
to  Sinners  as  the  Law  of  God ;  becaufe  their 
Will  is  in  the  Sin  they  would  commit,  and 
not  in  the  Law.  Nothing  fo  agreeable  to 
the  yujl  as  the  Law  of  God,  becaufe  their 
Will  is  in  his  Law  that  they  may  not  lin. 
To  thofc  the  Law  is  a  Weight  which  lies 
heavy  upon  them,  and  prefTes  them  down  ; 
St.  Aug.  to  thefe,  it  is  a  Weight  alfo,  but  fuch  as 
n  ja  m  ^^^  ^£  Wings,  which  bears  tliem  up,  and 
carries  them,  Chrijii  Jdrcina  pennas  ha  bet : 

tQ 


Nativity  of  our  LORD.  137 

to  thofe  it  is    a  CLiibing-Bitt,    which   re- 
trains their   licentious  and    irregular  Ap- 
petites;   to  thefe,    a  gentle  Bridle,  which  ^'"^""^t  ^ 
ferves  only  to  turn  them  into  the  Way  they  '^aghJsu 
are  to  go:  To   thofe,   it  is   a  Rod  of  Iro?i,  ^^'■'M- 
which  compels  them  for  fear  not  to  do,  :„iThn,i, 
what  other  wife    they  would,  Reges  eos  in  i^^orati. 
virga  ferrea,   thou  fhalt  rule  them  ( that  is 
the  Refradtory )  in  a  Rod  of  Iron  j  To  thefe,  P>A  2. 9. 
a  Rod  of  DireBion,  to  point  out   to  them, 
what  their  Wills    are   ready  to  perform; 
Virga  direBtonis^  Virga  Regni  tui-j  The  Rod 
of  thy  Kingdom  (  and  fuch  are  the  Juil )  is  pr^i  ^^. 
a  Rod  of  DireBion.    In  a  word,  fuch  is  the  ^'• 
Force  of  Love,  that  if  it  poffefs  the  Heart, 
that  which  is  .a  Precept  to  the  Unjufl:  and 
Refradory,  ferves  but  for  a  Sign  to  Men  of 
Good-will.    But  this   is   not   all.    'Tis  the 
Property  of  Love  to  dilate  the  Heart  it  pof- 
fefTes,  and  render  it   fo  pliant  to  the  Moti- 
ons of  Grace,  and  ready  to   execute  what 
is  pleafing  to  God,   that, 

II.  To  Men   of  Good-will   a  Si^rn  be- 

o 

comes  a  Command.  Their  Hearts,  like  that 
of  David,  are  doubly  ready,  Paratum  cor 
meum,  Deus,  paratum  cor  meum,  ready  to 
do  what  God  cojnmands :  And  again,  ready 
to  do  what  h^fgnifies  only  to  be  his  Good- 
will and    Plcafure.    Tlieir  Will  as  ( I  laid 

before  ) 


138  SERMON    V.    Of  the 

before  )  is  in  the  Law  of  God,  and  the  Law 
of  God  in  their  Will.  And  what  is  the  Pro- 
duct of  this  happy  Union,  but  that  the 
WiU^  as  confider'd  in  the  Law^  changes  a 
Commajid  into  a  SigJt,  becaufe  it  performs 
it  wilHngly ;  and  the  Law,  as  confider'd  in 
the  Will,  improves  that  which  is  but  a 
Sign  into  a  Co??imand;  becaufe  the  Wilt" 
performs  it  exactly.  This  is  the  happy  State 
of  Men  of  Good-will.  Let  them  but  have  a 
Sign,  an  Intimation  of  what  they  are  to  do; 
their  Hearts  are  ready,  and  they  prefently 
fet  themfelves  to  put  it  in  execution. 

What  moved  the  Wife-men  of  theE^ 
to  undertake  fo  long  and  dangerous  a  Jour-^ 
ney,  to  find  out,  and  adore  the  New-born 
King  of  the  Jews  ?  All  the  Account  they 
give  of  it,  is,  vidimus  ficllam  ejus,  that  they 
had  feen  his  Star,  that  is,  his  Sign  in  the 
Eaf.  They  had  heard,  if  not  read,  what 
Balaam  had  prophefied  of  old,  that  a  Star 
yum.  24.  JJ:ould  arife  out  of  Jacob.  They  expedled  the 
^~'  rifmg   of  this  Star;    and  no  fooner   did  it 

appear,  but,  as  the  Church  reprefents  their 
Devotion  in  one  of  her  Antiphons,  they  faid 
one  to  another.  Hoc  fgnum  Magni  Regis 
efi.  This  is  the  Sign  of  the  Great  King,  who 
is  to  be  born,  Eamus  &  i?2qui ramus  eum,  let 
us  go  and   enquire  him  out,  c?  offcramus  d 

munera^ 


Nativity  ^  <5w^  LORD.  139 

miners,  Auriim,    Thus,  &  Myrrham,    and 
offer  to  him  Gifts,  Gold,  Frankincenfe,  and 
Myrrh.    And  what  can  be  more  parallel  to 
the  Devotion  of  the  Shepherds  in  my  Text  ? 
No  foonei  had  the  Angel  given  them  a  Sigriy 
by  which  they  might  find  out  the  fame  New- 
born Sa'^oiour  of  the  World,  but  prefently 
they  faid  one  to  another,  Tranfeamus  iifque 
ad  Bethlehem,  Let  us  now  go  even  to  Bethlehem^ 
Thofe  wifejl  of  Kings  faw  but  the  Sign,  and 
went  without   delay,  vidimus  &   venimus. 
Thefe  faithfuleft  of  Shepherds  heard  but, 
hocvohtsfignum,  this  fhall  be  a  Sign  to  you,, 
and  went  withhafte,  venerunt  fefiinantes.  O 
the   incomparable  Devotion  both  of  Kings 
and  Shepherds !   How  happy  fhould  we  be, 
would  we  follow  their  Example,   and  not 
neglea,   or  (which  is  yet  worfe)  rejedl  fo 
ofren  as  we  do  the  holy  Infpirations  which 
God  is  pleafed  from  time  to  time  to  give  us 
for  the  Amendment  of  our  Lives,  and  fettling 
our  felves  after  a  more  ferious  manner  to  his 
Service,    to  comply  with  the  Modes  of  the 
World,  and  our  own  Eafe  and  Humour  ?  O 
how   different    is  this  Ccm,portment   from 
that  of  thefe  Kings  and  Shepherds?  A  Sign 
is  to  them,  a  Precept  and  an  Lititnation  in 
lieu  of  a  Command.    And  by  whom  may  we 
think  were  they  infpired  with  this  Devotion, 

but 


14^  SERMON    V.    Of  the 

but  by  the  Divine  Infant  himfelf,  whom 
they  went  to  feek,  of  whom  Alberfus 
MagJtus  faith,  Voluntas  &  complacent ia  Pa- 
tris  Suj7imiim  praceptwn  fuit  -,  That  the  Good- 
will and  Plcafure  of  his  Father^  in  order 
to  Mans  Redemption,  was  to  him  as  the  greats 
eji  and  friBefl  ofCommaitds. 

God,  when  he  vouchfafes  to  fpeak  to  us 
of  himfelf,  is  pleafed  to  fpeak  to  us  after  our 
own  manner^  and  in  our  Ot^n  Language  -,  And 
we  can  fpeak  no  otherwife  of  Him,   What- 
Affirmati'  ^^^j.  ^g  affirm,   fays  the  great  St.  Dennis,  of 
Deofunt     God,  is  by  reafon  of  the  Narrownefs  both  of 
incompac-  q^-  xhoughts  and  Words,    incompetent  and 
St.  Dionyf.  unsuitable  to  what  he  is  in  Himfelf,    as  al- 
ways carrying  fome  Tindure  oi  Imperfedlion 
in  it.     Whilft  therefore  I  endeavour,  as  I 
may,  to  exprefs  what  my  own  low  Thoughts 
have  been  able  to  conceive  of  this  gracious 
Concurrence  of    the    Son,     with  the  good 
Pleafure  of  his  Father,  in   relation  to   the 
great  Defign  of  his  Incarnation,  and  perhaps 
in  Words  not  reaching  my  own  Conceptions, 
your  pious  and  charitable  Attention,  will,  I 
hope,    help  to  fupply  the  Defedl  of  the  one, 
and  make  Allowance  for  the  other. 

Th  e  Eternal  Father  ( whofe  Goodnefs  is 
equal  to  his  Knowledge)  fore-feeing  from 
all  Eternity   the  Fall  of  Man,  out  of  the 

Bowels 


Nativity  of  our  LORD.  r^i 

Bowels  of  his  Mercy,  defign'd  forthwith  to 
repair  it,  and  that  by  the  Incarnation  of  his 
Son.  This  amonglt  many  other  Means,  which 
were  prefent  to  his  Infinite  Wifdom,  he  was 
pleafed  to  make  Choice  of,  as  moft  con- 
ducing to  his  own  Honour,  and  the  Redrefs 
and  Advantage  of  Man.  But  how  was  this 
great  Dejign  to  be  brought  about?  By  lay- 
ing a  Coi7wiand  on  his  Son  to  take  our  Na- 
ture upon  him?  No,  For  (as  St.  Thomas  St. Tho.  i, 
obferves)  a  Coiumand  fuppofes  Inferiority  in  f'  ?•  +3-  , 
the  Perfon  to  be  Commanded  3  and  Ca- 
tholick  Faith  tells  us,  that  ill  the  moft  Holy 
Trinity  there  is  no  Inferiority  or  SubjeSlion  z 
No  one  of  the  Perfons  Higher  or  Lower ^ 
Greater  or  Lefs  than  another  j  but  as  they 
are  All  Co-eternal  in  Duration,  fo  are  they 
Co-equal  in  Dignity  and  Authority.  There 
could  be  no  place  for  a  Command,  where 
there  was  no  hiequality ;  Nor  even  for  Conn- 
fel,  as  fuppofmg  an  Adva?itage  of  Wifdom 
in  the  Giver,  in  refped:  of  the  Perfon,  to 
whom  it  is  given.  What  then  remain'd, 
but  ( if  I  may  be  permitted  to  fpeak  accord- 
ing to  our  imperfed:  and  incompetent  man- 
ner of  conceiving  in  this  Life  )  an  Intima- 
tion of  the  Father's  Good  Pleafure  to  his 
Son;  prefenting  him  in  the  comprehenfivc 
Knowledge,  which  he  communicated  to 
Vol.  I.  T  him 


S42  SERMON    V.    6/ the 

him  of  all  things  both  Future  and  PofTible;, 
together  wich  his  Eff'ence,  a  Profped:  ( as  I 
may  call  it )  of  a  human  Bod)\  fo  to  be 
framed,  as  might  ferve  for  a  decent  Taber^ 
nacle  for  the  Divinity  to  dwell  in,  and  a 
fit  and  proper  Infiriiment  for  him,  who  was 
the  JVord^  to  accompliih  the  Redemption  of 
Man,  by  uniting  himfelf  to  it.  How  rea- 
dily he  concurred  with  his  Confent  to  this 
gracious  Intention  of  his  Father,  thus  com- 
municated  to  him,  is  feen  by  the  BlelTed  in 
Heaven,  in  the  Unity  of  one  and  the  fame 
Will  in  Both  j  but  can  be  difcern'd  only  by 
us  in  this  State  of  Obfcurity  in  its  Eff'eB^ 
as  in  a  Glafs.,  which  reJieBs  the  Beams  that 
are  darted  upon  it.  And  fuch  is  th&  Account 
which  the  Royal  Prophet  gives  of  its  Execu- 
tion in  his  xxxix  Pfalm^  where  he  reprefents 
the  Son  at  his  coming  into  the  World, 
addreffing  himfelf  to  his  Father  in  thefe 
Words,  Sacrificiiim  6?  Oblationem  noliiijii^  I 
fee,  O  my  Eternal  Father,  that  Sacrifices 
and  Oblations  are  rejefted  by  thee  as  infufli- 
cient  to  make  SatisfaBion  for  the  Sins  of^ 
Men,  and  to  appeafe  thy  Wrath  fo  juflly 
enkindled  againft  them.  But  withal  I  fee. 
Corpus  aptajli  ?nihij  that  thou  haft  framed 
a  Body  Jit  for  me,  and  me  alone,  as  the 
Means  thou  haft  made  choice  of  for  this 

gre^it 


Nativity  of  our  LORD.  14^ 

great  work.    And  what  follows  then,   but 
Bcce  "ocnio^  Behold  I  come  ? 

Nor  was  a  like  Concurrence  of  the  Holy 
Ghofi  wanting  to  the  compleating  this  great 
Defign,  as  may  be  gather'd  from  thofe  Words 
of  the  Angel  to  the  Blefed  Virgin,  on  the 
Day  that  it  was  to  be  put  in  execution,  when 
he  told  her,   that  the  Holy  Ghoft  fl^ould  come 
upon  her,    and  the  Power  of  the  Mojl  High 
Jhould  over-fiadow  her,    and  therefore   the 
Holy  Thing,   which  JJjould  be  born  of  her^ 
fl:ould  be  called  the  Son  of  God.    Thus,    as 
the  great  St.  Leo  excellently  obferves,   £)/- 
'vifitfbi  opus  noftm  reparationis  7nifericordia  ^p'"*'  ^' 
Trinitatis,    the   Three  Perfons    of  the  ?noJi 
Sacred  Trinity,  in  that  Co-eternal  and  mu- 
tual Defign  they  had  of  rcparing  loft  Man, 
divided   (as    I  may  fay)   the  Work  of  his 
Redemption  amongjl  thetn,  not  by  way  of  Co?n^ 
mand^  but  out  of  that  pureM?rr)'  ^indGoodnefs, 
which  is  the  fame  in  them  All.    Pater  (as 
the  fame  'bt.Leo  gO£S  on )  ut  propitiaretur-, 
Filius,  ut  propitiaret ;   Spiritus  Sa?iBus,   ut 
ig?iiret.  The  Father,  by  communicating  to- 
gether with  his  Effence  his  Propenjion  to  ac- 
cept of  a  Propitiation  for  the  Sins  of  Man- 
kind:   The  ^on,  by  mutually  concurring  to 
inake  the  Propitiation  \  and  the  Holy  Ghojl, 
by  as  readily  undertaking  to   execute  what 
T  2  was 


244  SERMON     Y.    Of  the' 

was  the  Good-will  and  Pleafure  of  both. 
From  all  which  it  appears,  that  tho*  the  Son 
(the  Decree  of  the  Incarnation  fuppofed) 
received  a  Command  from  his  Father  to  lay 
down  his  Life  for  the  Redemption  of  Man 
(as    conlider'd    fubfifting   in    our    hiunan 
Nature^  and  in  that  conlideration  inferior 
to  him)  yet  the  Source   and  Origin  of  his 
undertaking  to  make  a  Propitiation  for  our 
Sins,  was   not  any    Precept  (of  which,  as 
confider'd   fublifting  only  in   the  Divinity 
he  was  not  capable,  being  equal  to  his  Fa- 
ther) but  2^  Communication  only,  he  received 
in  his  divine  Froceffion  from   him,  of  his 
Good-will  and  Pleafure^  that  he  fhould  unite 
liimfelf   perfonally  to  our  human  Nature 
to  Redeem  us.    And  as  he,  moft  willingly 
and  readily  concurred  with  this  gracious  De- 
fign  ( but  in  a  manner  iniinitly  tranfcend- 
ing  what  the  Underftandings  of  the  higheft 
Angels  are  able  to  comprehend -, )  So  as  foon 
as  he  was  born   into  the  World  he  infpired 
the  Shepherds  to  do  the  like  :  He  only  gave 
them  a  Sign  or  Intimation  by  which  they 
might  find  him,  and  prefently  without  delay 
they  refolved  to  go  feek  him  out.    Loqucr 
hantiir  Pajlores  ad  invicem^  'The  Shepherds 

faid  one  to  another^  Let  us   ?20W  go.  even  to 

Bethlehem. 

Thus, 


Nativity  of  our  LORD.  145 

Thus,  Dear  Chrijliaji  Auditors^  was  this 
JOivine  Lover  of  our   Souls  pleafed  both  to 
prove  and  make  known   to  us  the  De-votion 
of  the  Shepherds,  when  he    came  into  the 
World :  And  now  that  he  hath  finifh'd  his 
Difpenfation  upon  Earth,    and  is   return'd 
to  Heaven  j    has  he  left   us  no  Sign  of  his 
Good-will    and    Pleafure,    to  provoke   our 
Love,  X.0  folicit  our  Affections  and  fliew  our 
Devotion  to  him  ?  Yes :  Corpus  aptavit  nobis ^ 
he  has  left  us  alfo  a  Body,  the  fame  Body 
which  his  Father  framed  for  him,  and  he 
gave   to   the  Shepherds ;  but    in  a  different 
manner  to   them  and   to  us :    To   them  as 
wrapped   in    Swadling-clothes ,  and  laid  in  a 
Manger :  Hoc  vobisjignum.  To  us,  clothed 
with  the  Forms  of  Bread   and  Wine,   and 
laid  upon   the   Altar,   Hoc   nobis    Signum, 
And  what  greater  Sign  could  he   give  us  of 
his  Love,  than  to  give  us  that  very  F/r/Z?  to 
be  our  Food,  which  he  had   given  for  the 
Life  of  the  World  ?  Admirable   is  the  Re-  Hom.(>i. 
flection  which  St.  Chryfofiom  makes  upon  this  "jntioch. 
Paffage.    Mothers,    fays    he,   oftentimes  put  Hoautem 
forth  their  Children  to  be  nurfed  and  fed  fed  carni- 
by  others.  But  not  fo  I,  ( and  he  fpeaks  in  ^"'  '"^^•^ 
the  Perfon  of  Chrifi )   I  feed  you  luith  my  ipjim^'o- 
O'lon  Flejlo;    I  jet  my  felf  before  you  for  food,  ^"  ^PP 
Jo  to  breed  generous  Jpirits  in  you,  and  jill  geaeroh 

sou  ^  ''<J<^ltns, 


'ono, 
'vos  omnes 


146  SERMON    V.    Of  the 

you  'with  hopes   of  future  glory ;  fnce  you- 

cannot  think^  but  that  /,  who  have  given  my 

felf  to  you  here,   will  do  it  in  a  much  more 

Volui  Fra-  excelkut  f?iaj2ner  hereafter.    'That  I  took  Flejli 

^rjy-?/?fr   ^^^^  Blood  upon  me,   was  out   of  the  defire  I 

J.  J.    .     had  to  become  your  Brother :  and  now  behold 


IS  'Vt- 


ci£im  ip-  I  give  the  fame  Flefi  and  Blood  to  be  taken  by 
Jam  Car-  ^^^^  j^^  which  I  bccanic  fo  nearly  related  to 
Sanguinem,  you.     Thcfc   are  the  Words  of  that  great 

^CoVam  ^^^^^^  ^^^  -^#^  ^^  ^^^  Church  St.  Chry^ 
wefierfac-  fojlom,  by  which  he  declares  the  Faith  of  the 
tus  /urn.     Church  of  his  Time  ( which  was  between 

traao, 

the  Third  and  Fourth  of  the  four  ifirfl  Ge- 
neral Councils)  to  be  the  /hiie^  which  the 
Catholick  Church  profelTes  at  this  Day. 

And  now,  dear  Chriftians,  that  this  Di- 
vine Lover  of  our  Souls  has  left  us  fo  great 
a   Sign  and  Pledge   of  his   Good-will  and 
Love,   fliall  we  not  make  hafte  with  the  de- 
vout Shepherds  to  go  to  Bethlehem  ?    Beth- 
lehem   in   Englijlj  fignifies    The    Houfe   of 
,sv.  Grrg.   Bread.    And  St.  Gregory  obferves,    that  our 
Horn.  8.     Lord  would  have  the  Place^   in  which  he 
%vas  to  be  born,   to  be  called  long  before  by 
this  Name  J  to  fignify  to  us,   That  he  who  ap- 
peared there  in  our  Fief:,  is  the  living  Breads 
which  cams  down  from  Heaven  to  noiwif^ 
the  Souh   of  his  EleB  to   cvcrlafing  Life. 
And  now,    as  I  faid,   that  he  has   given  us 

fo 


Nativity  of  our  LORD.  147 

fo  imcomparable  a  Sign  of  his  Good-will 
and  Plcafure,  fhall  we  not  make  hafie  with 
the  Shepherds  to  Bethlehem  f  Shall  we  let 
this  holy  'Time  pafs  over,  or  rather  fliall  we 
trifle  it  all  away  in  Pajtime  and  Merri- 
ment, without  ever  approaching  to  this 
holy  Table?  Such  was  the  FeiTOur  of  the 
Firji  ChriJiianSy  that  they  were  wont  to  com" 
mmiicate  every  Day.  And  neceffary  it  was 
in  thofe  Times  of  Cruel  Perjecution,  to  arm 
themfelves  daily  with  the  Bread  of  Life  a- 
gainll  the  Fear  oi Death,  But  no  fooner  was 
Peace  reftored  to  the  Church  in  the  be- 
ginning of  the  fourth  Age,  but  Piety  begaa 
to  languiih  j  fo  much  more  hard  is  it  for 
Virtue  to  bear  up  againft  a  Projperous^  than 
an  Adverfe  Condition :  Which  gave  St.  Chry^ 
fojiom^  before  that  Age  was  ended,  Caufe  ta 
inveigh  fo  frequently  as  he  does,  againft  fuch 
as  were  prefent  at  the  Divine  Myfleries, 
without  communicating.  But  the  Malady 
went  on  increafing,  and  Chriftians  grew 
fo  tepid  in  the  Performance  of  this  Duty, 
that  the  Council  oi  Agde^  in  the  beginning  q^^^  j_ 
of  the  fixth  Age,  thought  fit  to  declare,  that  g^^f^-  ■'*• 
thofe y  who  did  ?20t  communicate  at  the  Three  ^°  * 
great  Feajls  of  the  Tcar^  Chriftjnafs^  Eajler^ 
afjd  Whit/b?itide,  'were  not  to  be  believed  to 
be  Catholicks^    nor  reputed  for  fuch :    And 

the 


148  S  E  R  M  O  N     V.    Of  the 

the  Council  of  Toiirs^  in  the  beginning  of 
Cone.  Tu-  the  Eighth  Age,  found  it  neceffary  to  ad- 
ro/?  3.  7!.  j^Qj^jQ^  them  anew  to  communicate,  if  jiot 
oftnery  yet  three  Times  at  leaf  in  the  Tear^ 
viz.  at  the  three  aforefaid  Fealls.  And  if 
the  Church  in  thefe  later  Times,  as  ftill 
more  remifs,  have  thought  good  to  lay  no 
farther  Obligation  upon  all  the  Faithful  of 
both  Sexes,  than  of  receiving  once  a  Year, 
and  that  at  Eajier^  yet  the  Addition  of  the 
Words,  ad  minus  ( that  it  muft  be  done  then 
at  leaf )  fufficiently  fliev^s  the  Defire  fhe 
has  that  they  would  do  it  oftner,  and  that 
a  Command  were  not  at  all  neceilary  to 
compel,  v/here  there  is  fo  great  an  Attrac- 
tive of  Bounty  to  invite.  Lex  fufto  non 
eft  pofita  ;  This  Law  njoas  not  made  for  the 
fiifiy  for  Men  of  Good-will,  who  are  led 
by  the  Spirit  of  Love,  but  for  fuch  fertile 
and  degenerous  Spirits,  as  are  adled  only  by 
Fear  of  Puniihment :  And  it  is  much  to  be 
fear'd,  that  thofe,  who,  in  this  matter,  will 
do  no  more  than  juft  what  the  Letter  of  the 
Law  obliges,  would  not  do  that  neither,  but 
for  Fear  of  the  Cenfnre  annex'd. 

O  the  Prodigious  Sloth  and  Negligence  of 
fuch  carelefs  ChriflianSy  whom  fo  great  Signs 
and  Pledges  of  their  dear  Saviour's  Good- 
nefs  cannot  drau\  without  the  Neceffity  of  a 

Precept 


Nativity  of  cnir  LORD:  149 

Tfecept  to  drive  them  to  liim  !  What  will 
they  pretend  for  their  Exctifc?  That  they 
cannot,  that  is,  will  not  leave  their  Sins? 
Few  will  be  willing  to  own  this^  but  fuch  as 
have  loft  all  Fear  of  God's  Juflice,  and  Care 
of  their  own  Souls.  Will  they  fay  they  have 
no  Time  f  But  has  God  then  given  us  three 
hundred  liXty  five  Days  in  a  Year,  and 
fhall  not  we  afford  to  ffive  him  o?ie  at  leaft  in 

o 

the  hundred'^  Or  finally,  will  they  pretend ^ 
that  they  do    not  find  themfelves  worthy  to 
come  oftner  than  once  a  Year  to  this  Divine 
Table  ?    This  indeed  carries  fome  fliew  of 
Religion  in  it,  but  fuch  as  St.  Cyril  doubts  st.  Cyril. 
not  to   call  damnofam  Religionem:   A  mtf-  -f^^^-  ^4- 
chievous  fort  of  Religion^  which  the  Devil  ^7.  "'  ^' 
makes  ufe  of  to   perfuade  remifs  and  lloth- 
fiil  Chriftians,  to  deprive  themfelves  of  the 
Food  of  Life :    But  alas !  As  the  fame  holy 
Father  faith,    if  they  find    themfelves    not 
worthy  now,    when   will  they  make  them- 
felves fo  ?  Will  it  be  eafier  to  do  it  after  Te?i 
or  Twelve  Months,  than  after  One^   or  Two, 
or  Three  ?  Or  will   it  require   lefs  Pains  to 
make  themfelves  worthy,  after  their  Sins  by 
long  Continuance,  and  repeated  A6ts,  have 
taken  deep  root  in  their  Hearts,  than  whilft 
they  are   yet   green    and    tender .?    Cavea- 
miis  ne  loco  laquei  datmio/imi  Religionem  Di- 
VoL.  L  U  abolui 


I 


Rom.  1 
23. 


SEKMOl<l    V.    Of  the 

abolus  nobis  pratendat ;  Let  iis  beware^  that 
cur  Enemy  do  not  enfnare  us  to  our  Ruin 
under  a  feign  d  Pretence  of  Religion  :  Or 
rather,  let  none  be  deluded  with  fuch  irre- 
ligious Pretences  as  thefe,  to  make  him  ab- 
ftain  from  frequenting  this  Holy  Table.  And 
that  we  may  do  it  worthily ^  let  us  go  with 
thefe  devout  Shepherds  to  Bethlehem^  and 
there  fee  the  Word  which  is  made  Flejh  for ' 
our  fakes,  firft  to  adore  him  as  our  God 
and  Saviour ;  and  then  to  adorn  our  Souls 
with  thofe  Virtues,  of  which  he  has  given  us 
fo  precious  an  Example,  which  is  the  Sub- 
jedl  of  my  Second  Part. 

The  SECOND    PART. 

Videamus  hoc  verbum,    quod  fadhim  efl« 
Let  us  fee  this  Word,  which  is  made, 

'T  I  S  fo  natural  to  Man,  who  draws 
all  his  Knowledge  from  the  Impreffions  of 
his  Senfes  to  delire  to  fee  what  he  is  to  wor^ 
jhip,  that  not  being  able  to  fee  the  true  God 
with  his  EyeSj  he  fell  to  worfliipping  the 
Creature,  rather  than  the  Creator,  chang- 
ing, as  St.  Paul  fays,  the  glory  of  the  in- 
corruptible God  into  an  image  made  hke  to 
corruptible  man,  and  to  birds  and  four- 
footed 


Nativity   of  our  LORD. 

footed  beajli^   and  creeping  things.    Tlius  did 
they  become  vain^  as  the  fame  Apoillc  fays, 
in  their  imaginations^  and  their  fooUfl.^  heart 
was  darknedy     refolving    to    worfliip  what 
they  faw,  becaufe  they  could  not  fee,  whom 
they  were  to  worlhlp.    Four  thou fand  Years 
had  this  Error  over-fprcad  the  World,  ex- 
cepting  only  the  little  Corner    of  ytidea, 
when  God  commiferating  the  fad  Condition 
of  Man,  and  knowing,    as  St.  Peter  Chry- 
fologiis  fays,  vifendi  [e  defiderio  cruciari^  laf-  Se? 
farique  viortales^  with  what  anxiety   Men 
defired  to  fee  him,  and  that  nothing  could 
content  them,    but  a  vifible  Deity ^   iinde  fe 
vifibikfn  faceret,  hoc  elegit ;    out  of  his  In- 
finite Goodnefs   was  pleafed  to  take    upon 
him  the  Nature  of  Man^    that  he  might  be 
feen  by  them.     This  Remedy  alone  was  left 
to  cure  the  Blindnefs  of  human  Nature,  be- 
caufe this  OhjeB  alone  was  able    to  draw 
the   Eyes  of  Men   from    all  other    vifible 
things,  and  fix  them  upon  itfelf.    And  of 
this  our  Saviour  himfelf  was  pleafed  to  give 
us    a   Figure   in    the  miraculous  Cure  he 
wrought  upon  the  blind  Man,    "John  ix.  by 
anointing   his  Eyes  with  a  Mixture   made 
of  his   facred  Spittle  and   the  Duji  of  the 
Earth,   in  which  was  reprefented  the  Uniofi 
of  the  divi?ie  Wifdom  with  human  Nature  -, 
U  2  cc^catis 


SERMON    V.    Of  the 

cacatis  luminihus  ( as  St.  Anfelm  elegantly 
exprefles  it )  colly riiim  fu(je  Incarnationis  ap- 
ponens ;  applyijig  the  Eye-fahe  of  his  Incar- 
nation to  the  Eyes  of  Men,  that  thofe,  who 
could  not  behold  him  in  the  Splendors  o£ 
his  Divinity ,  might  fee  him  appearing  in 
the  Form  of  Man.  O  the  Riches  of  the 
Goodnefs  and  Mercy  of  God,  in  condefcend^ 
ing  thus  gracioufly  to  the  Weaknefs  ol  our 
Nature,  and  making  himfelf  vifble  to 
fatisfy  the  Defire  we  had  oi  feeing  with  our 
Eyes  the  God,  whom  we  are  to  worfhip  \ 
This  the  devout  Shepherds  did,  as  you  heard 
before,  v/hen  they  found  hiqi  in  his  Crib ; 
and  this  muft  we  do,  as  often  as  we  prefent 
our  felves  before  him  at  his  Altar. 

But  was  this  all?  Was  this  the  only 
End,  why  he  was  plea  fed  to  appear  to  us 
in  this  vifihle  Manner  ?  No :  St.  Anflin  tells 
us  of  a  farther  Defign  he  had  in  it,  when 
he  fays,  Safientia  Dei  hominem  ad  cxemplum 
wide  viveremus  fufceplt ;  that  the  Wifdom  of 
Gody  that  is,  God  the  JVord,  the  Second 
Perfon  of  the  Trinity,  took  the  Nature  of 
Man  upon  him,  to  give  us  an  Example  how 
to  live  well  by  living  like  him.  Tis  the  par- 
ticular Privilege  of  this  divine  Word  made 
Flelii  for  our  fakes,  that,  whereas  other 
Words  are,    properly  fpeaking,  the  ObjeBs 

not 


Nativity  of  oi/r  LORD.  i^j 

not  of  the  Eyes^  but  of  the  Ears,  this  irord 
not  only  fpeaks  to  our  Ears  by  his  Do(5trine, 
but  mucli  more  to  our  Eyes  by  his  Exa?np!e. 
And  hence  it  is,  that  that  great  Devote  of 
our  Saviour's  Nativity,  St.  Thojnas  de  Villa. 
Nova,  calls  the  Manger,  in  which  he  firft 
appear'd,  Magna  Cathedra,  the  great  Divi- 
nity-Cbair  or  Pulpit,  v/hich  his  Eternal  ^i. 
Father  had  prepared,  -for  him,  as  foon  as  he  -Oot. 
fhould  make  himfelf  vifible  in  our  Nature, 
to  teach  us  the  Do6trine  of  Salvation. 

Draw  near  then,  O  Chriftian  Souls, 
and  hear,  or  rather /t'6'  (fays  this  Holy  Saint ) 
the  LefTons,  which  the  IVord  made  Flefli 
preaches  to  your  Eyes  from  the  Pulpit  of 
his  Crib.  DiJ'cite  Faupertatemy  Learn  of 
me,  lays  he,  to  be  truly  Poor,  that  is,  yoa 
who  are  Poor,  not  to  repine  at  your  Condi- 
tion, and  you  who  are  Rich,  not  to  fet  your 
Hearts  upon  the  Riches  of  this  World,  but 
to  abridge  your  felves  in  Siiperjluities  to  com- 
municate to  thofe  that  are  in  lVa?it ;  becaufc 
I,  who  am  the  Lord  of  the  JJni-verfe,  and 
can  difpofe  of  all  that  is  in  it,  at  my  plea- 
fure,  have  no  other  Ma?itles  to  iliroud  my 
tender  Body,  but  fuch  as  a  poor  Carpenters 
Spoufe  could  provide  me  with,  and  no  other 
Cradle  to  repofe  my  Head  in,  but  a  Manger, 
Difcite  Murailitatem,  Learn    of  me    to  be  pui  2. 3. 

truly 


SERMON    V.    Of  the 

truly  Humble^  each  efteeming  others  better 
than  themfelves  -,  becaufe  I,   who  am  the 
tnofi  High,  have  humbled  my  felf  fo  low, 
as  to  become  the  Companion  of  Beafis,    Dif- 
cite   Manjuetiidtnem,  Learn    of  me    to  be 
truly  Meek,    forgiving   from   your     Hearts 
thofe    that  offend  you,    lince  I,  who  am 
the  Perfon  offended,  do  here  water  my  hard 
Couch  with  my  Tears  to  make  an  attonement 
for  the  Sins  you  have  committed  againfl:  me. 
Difcite  Patietitiam,  Learn  of  me  to  be  Pa- 
tient in  all  your  Sufferings,  becaufe  I,  who 
am  Omnipotent,  lie  here  expofed  in  an  open 
Stable  to  the  Contempt  of  the  World,  and  the 
Pigor  of  the  Elements.  Difcite  Obedientiain^ 
Learn  of  me  to  be  Obedieyit  to  your  Supe- 
riors, becaufe  I,  who  am  the  King  of  Kings ^ 
and  Lord  of  Lords,  have  fubmitted  my  felf 
as  a  little  Infatit  to  the  Difpofal  and  Con- 
duit of  a  young  and  unexperienced  Virgin, 
Difcite  Charitatem,  Learn  of  me,    to  Love 
your  Neighbours  for  my  Sake,  fmce  I,  who 
am   true  God  of  true  God,  have  made  my 
felf  Man  for  yours.    Difcite  denique  verum 
bonorum  omnium  hujus   fceculi  contemptum  \ 
Laftly,  Learn  of  me  a  true  and  real  Con- 
tempt of  all  the  Goods  of  this  World,    iince 
I,  who  am  the  Wifdom  of  God,  have  dejpifed 
and  reje^ed  them  ^sfalfe  and  counterfeit, 

to 


Nativity  of  our  LORD.  155 

to  teach  you  by  my  Example  the  true  Way 
to  Heaven. 

These  are  xh^Leffons^  which  this  Divine 
IVord  preaches  to  our  Eyes  from  the  Pulpit 
of  his  Crib.  And  if  the  Scholars  of  Pytha^ 
goras  had  fo  great  a  Veneration  for  their 
Mafter,  that,  whatever  he  faid,  they  believed 
it,  becaufe  he  faid  it,  quia  ipfe  dixit ;  Now 
that  a  greater  than  Pythagoras  is  here,  now 
that  God  himfelf  is  become  both  our  Majier, 
and  Pattern  in  his  own  Perjhi^  fliall  wc 
not  much  rather  do  what  we  fee  him  do, 
quia  ipfe  fecit ^  becaufe  he  has  done  it,  and 
not  only  fo,  but  quia  ipfe  fadius  eji,  becaufe 
himfelf  was  pleafed  to  be  made  Man^  that 
we  might  fee  him  with  our  Eyes^  and  learn 
from  his  Example  the  true  Way  to  Blifs  ? 
And  when  fhall  we  do  it,  if  we  do  it  not 
now? 

Holy  David  aftonifh'd  (as  we  may  fay) 
to  fee  the  general  Depravation  of  Mankind 
in  his  time,    how  their  Hearts  were  bent 
upon   nothing,    but  the  Love  of  the  things 
of  this  Worlds  as  their  only  Happinefs,  calls 
upon  them  to  bethink  themfelves  of  their 
Error  in  thefe  Words,  Filii  homimmi  ufqiie-  P/alm  4: 
quo  gravi  corde !  Ut  quid  diligitis  ranita-  3" 
tern,   &  quceritis  mendacium  ?  0  ye  fans  of 
men,    how  long  will  you  let  your  hearts  he 

groveling 


J5^  SERMON    V.    Of  the 

grbhj  cling  upon  the  Earth!  Why  will  you  fef 
your  affeSlions  upon  vanity^  and  feek  after  a 
lie^  meaning  the  tranfitory  and  deceitful 
St.  Aug.  in  Goods  of  this  World  ?  And  St.  Auflin  to 
^  '**  extenuate^  as  it  were,  in  fome  meafure 
their  Fault,  fubjoins,  Saltern  i4fque  ad  ad^ 
ventiun  Filii  Dei  error  vefter  duraverit  j 
that  poffibly  this  Error  of  theirs,  might 
continue  till  the  coming  of  the  Son  of  God 
into  the  World.  But  then  coniidering  the 
depraved  Lives  of  too  many  Ghrillians,  he 
changes  the  Prophets  ifquequo,  and  cries  out 
himfelf,  ^id  ultra  gra^ces  cordc  eftis  ?  O  ye 
Sons  of  Men,  why  are  your  Hearts  fill 
pofTeiTed  with  this  Error ^  now  that  the  Son 
of  God  is  come  in  the  Fief  to  teach  you 
the  true  Way  of  Life  ?  ^ando  habituri  fnem 
fallaciariuTiy  fi.,  prcefente  Veritate^  non  ha  bet  is ! 
O,  when  will  you  make  an  end  of  fuffer- 
ing  your  felves  to  be  cheated  with  the  fal- 
lacious Maxims  and  Fajhiotis  of  the  World  ? 
If  you  do  it  not  now  that  Truth  it  felf  has 
taken  a  Body^  and  prefents  it  felf  "oifible  to 
your  very  Eyes,  to  teach  you  by  its  own 
Example  what  you  are  to  chufe^  and  what 
to  avoid. 

Is  it  poffible,  dear  Chrifians,  that  we 
can  think  that  to  be  good  and  defrable, 
which  he,  who  is  Truth  it  felf,  has  rejected 

and 


NAtiviTY  of 'our  LORD.  1-7 

and  contemned^  or  that  to  be  "oilc  and  con-^ 
temptible^  which  he  has  made  Choice  of  and 
embraced'^  If  our  Judgment  and  Condud" 
be  not  conform  to  his,  one  of  the  two  muft 
folloWj  Either  that  he  ivas  deceived,  or  ive 
mijiaken.  And  no  doubt,  but  the  Mijiake 
will  be  found  to  be  on  our  fide,  if  we  think 
to  go  to  Heave?!  by  any  other  Way,  than  that^ 
by  which  he  went  himfelf.  If  he,  who 
was  Innocent,  chafe  not  only  to  walk  upon 
'Thorns  in  this  World,  but  wore  them  for 
a  Crown  upon  his  Head,  mufl  we,  who  are 
the  Criminals,  exped  to  have  the  Way  ftrew'd 
with  Flowers,  and  our  Temples  crown'd  with 
Garlands  of  Rofes  ?  Let  me  tell  you,  dear 
Chriftians,  that  'tis  as  much  an  Article  of 
cur  Faith  to  believe  the  JVay  to  Heaven,  as 
to  believe  Heaven  it  felf :  And  if  he,  who 
has  told  us,  there  is  fuch  a  Place  prepared 
for  us,  as  Heaven,  if  we  take  the -R%/)//^^^ 
to  it,  has  told  us  alfo,  that  that  Way  is  no 
other,  than  what  himfelf  calls,  The  ftrait  ^^^^'^^  7- 
Way,  viz.  the  mortifying  of  our  fenfual  Ap- 
petites, rejiouncing  tlie  Fomps  and  Vanities 
of  the  World,  crucifyi?ig  the  Flefli  with  its 
inordinate  Defires,  bringing  the  Body  into 
fubjedion  to  the  Spirit,  by  Praying,  Faft- 
ing,  and  other  penitential  Works,  giving 
Vol.  I.  X  what 


iS^  SERMON     y.    Of  the 

what  is  above  Neceffky,  and  true  Chrijtiafj 
Decency^  in  Alms  to  the  Poor,  denying  our 
own  Wills^  patiently  bearing  the  Afflictions 
and  Cro[j}s  which  God  fends,  meekly  fo?-- 
giving  thofe  that  offend  us,  and  the  like 
Chriftian  Duties;  either  we  believe  this  to  be 
the  only  Way  to  Heaven,  or  we  do  not  ?  If 
we  do  not^  why  do  we  believe  there  is  fuch 
a  Thing  as  Heaven  at  all,  fince  he  wha 
has  told  us  the  one^  has  told  us  the  other 
alfo.  When  he  faid  of  himfelf.  Ego  fum 
Jo^^^  14-  r^ia^  Veritas  ci?  vtta^  I  am  the  way,  the 
truth  aiid  the  life^  he  placed  Truth  in  the 
middle,  between  the  Way  and  the  End,  as 
equally  engaged  for  bath. 

But  then  again,  if  we  do  believe,  the 
ftrait  Way,  and  which  himfelf  made  Choice 
of,  to  be  the  o?ily  Way  to  Heaven,  why  do 
we  chufe  to  walk  in  the  Broad  and  beateii 
Road  of  the  World,  as  if  that  would  bring 
us  thither  ?  Is  it  hy  pleajing  the  Senfes,  pam- 
pering the  Body,  mifpending  the  Tifne,  which 
God  has  given  us  to  work  out  our  Salvation 
with  fear  and  trembling,  in  indulging  to 
our  own  Eafe  the  beft  part  of  the  Day,  and 
throwing  away  the  reft  in  vain,  and  too 
often  crirninal  Converfations  and  Paftimes, 
and  the  Kichcs  he  has  beftow'd   upon   us, 

to 


Nativity  o/' o//r  LOR  D.  i^® 

to  fecure  our  own  Salvation  by  relieving  his 
poor  and  neceflitous  Brethren,  in  piirchaf- 
ing  to  our  felves,  all  that  may  conduce  to 
the  gratifytJig  of  our  Fancies^  and  the  fa- 
tisfying  of  our  fenfual  Appetites  j  Is  it,  I  fay, 
by  doing  thefe  things,  that  we  can  think  at 
laft  to  arrive  at  Heaven  ?  O  no ;  we  are 
convinced  of  the  contrary  both  by  the  Doc- 
trine  and  PraBice  of  God  himfdf  made  Man 
for  our  fakes.  And  when  fhall  we  put  an 
End  to  this  fatal  Cheat,  if  we  do  it  not  now? 
Let  us  then  no  longer  fuffer  our  felves  to  be. 
deluded  with  the  vain  and  tranfitory  things 
of  this  World.  But,  tranfeamus  nfque  ad 
Bethlehem^  paffing  over,  let  us  with  the 
devout  Shepherds  go  to  'Bethlehem ;  and  jJee 
this  Wordy  which  is  made  Flejh  for  our 
fakes,  which  our  Lord  hath  fhcwn  unto 
us.  Let  us  in  a  Word,  fee  and  do  ^cording 
to  the  Pattern  which  is  fhewa  fls  in  the 
Manger,  purifying  oar  Hearts  from  sWfnful 
Affedrions,  and  tranjcri^ing  thofe  Virtues, 
of  which  this  fair  Original  has  given  us  fo 
lively  an  Example,  into  the  Copy  of  our 
own  Lives.  So  fhall  we  be  prepared  wor- 
thily to  receive  him  here  under  the  Sacra- 
mental Veils,  in  which  he  lies  wrapped  upon 
the  Altar,    no  lefs  truly,   than  he  did  in 

his 


i6o  S  E  R  M  O  N    V.    0/  the,  &c. 

his  Swadling-clothes  in  the  Manger  -,  and  be 
found  worth,  when  he  fhall  come  the 
fecond  time  into  the  World  with  great  Power 
and  Majefty,  to  behold  him  y^r^  to  face 
in  his  G/(9ry  j  which  Gc?^  of  his  Infinite 
Mercy  grant  us  all,  to  whom  in  Unity  and 
Trinity  be  all  Honour  and  Glory y  now  and 
for  ever.    Amen, 


SERMON 


Preach'd  before  the 


KING  and  QUEEN, 


I  N 


Their  MAJESTIES  Chapel  at  St.JAMES's, 
on   Ne w-Ye ar's-Day,   1685-6. 


By  the  Reverend  FATHER 

Dom.  PHIL.  ELLIS,  Monk  of  the  Holy 
Order  of  St.  BENEDICT,  and  of  t\it  Englijh 
Congregation,  Chaplain  in  Ordinary  to  His 
MAJESTY. 

Ai  Publijh*d  by  His  Majesty's  Command. 


Printed  in  the  Year  MDCCXLI. 


SERMON    VI. 

Preach'd  before  their 

MAJESTIES, 

On  NEW^TEAR'S-DAT,   1685-6. 

L  U  K  E    i?.    21. 

Poftquam  confummati  funt  dies  ocfto,  ut 
circumcideretur  puer,  vocatum  eft  no- 
men  ejus  JESUS. 

When  eight  days  were  accomplified,  for  the 
circumciftng  of  the  child,  his  name  was 
called  JESUS. 

F  T  E  R  the  Evangelift  in 
this  Chapter  had  given  us  a 
fliort  Account  of  the  Method 
and  Oeconomy  of  our  Re- 
demption, and  fet  down,  as 
it  were  in  the  Minutes,  the 
more  remarkable  Circumftances  of  our 
Vo  L,  L  Y  2  Saviour's 


i64  SERMON  VI.     On 

Saviour's  Nativity,  his  painful  Journey  to 
Bethlehem^  the  more  affliding  Rejedion 
when  he  arrived  there,  his  ftill  more  ftupen- 
dous  condefcending  to  be  born  in  a  Stable, 
and  what  furpaffes  all  the  reft  (according 
to  the  Meafures  of  human  Prudence)  his 
manifefting  and  revealing  himfelf  in  the 
firft  place  to  the  meaneft  and  moft  contemp- 
tible fort  of  Mankind,  inviting  poor  Shep- 
herds to  adore  him,  and  infpiring  them  to 
become  his  firft  Evangelifls :  The  holy 
Penman,  I  fay,  of  this  Hiftory,  having  by 
fuch  Degrees  wrought  up  our  Imaginations 
to  fo  high  a  Point,  feems  as  tho'  he  would 
leave  us  there,  leave  our  fufpended  Minds 
to  contemplate  this  great  Vifion,  leave  us 
full  of  Wonder  and  Amazement,  and  con- 
cludes, Omncs  qui  audieriint  mirati  fiint. 
All  thefe  Particulars  were  fo  exceeding  mar- 
vellous, and  all  that  heard  them  were  fo 
ftrangely  tranfported,  as  if  nothing  could  be 
.added  to  the  Subjed;  of  their  Admiration,  as 
if  Admiration  itfelf  could  rife  no  higher : 
Mirati  funt  cmnes. 

But  the  Continuance  of  his  Narration, 
which  is  the  Subject  before  us,  renders  all 
thefe  complicated  Miracles  but  feven  days 
wonder ;  for  When  the  eighth  day  was  come^ 
that  the  child  fl^ould  be  circtimcifedj  his  name 

was 


the  Circumcision.  i5  ^ 

-was  called  JESUS,  That  the  bleired 
Child  was  circumcifed,  is  an  accumulative 
Miracle  ;  a  wonderful  Difpenlation  of  the 
eternal  Father^  inflidling  upon  his  beloved 
Son  the  Punilhment  due  only  to  the  rebel- 
lious Slave -y  a  wonderful  Severity  of  the 
blelTed  Infant  upon  himfelf,  voluntarily  fub- 
mitting  to  the  Rigour  of  the  Law,  which 
he  had  never  violated,  and  taking  the  Badge 
of  the  Sin  he  had  never  contracted.  But 
Oh!  The  more  than  heroical  Courage  of 
his  mofl  tender  Mother,  aflifting  at  this 
bloody  Ceremony,  without  a  Sigh,  without 
a  Tear,  excepting  thofe,  which  by  necelTity 
gufh'd  at  the  fame  inftant  from  her  Heart, 
and  from  his  Wounds  ;  For  in  e^oery  Fart  of 
the  Child  you  may  find  the  Heart  of  the  Mother. 
-  But  when  the  Child  was  circumcifed, 
that  his  Name  fliould  be  called  JESUS, 
awakens  us  out  of  one  Admiration  into  a 
greater ;  Abyjfus  abyjjum  invocat ;  The  Abyfs  pr^i^  .^^ 
o^Hujnility  calls  upon  the  deeper  and  wider  8. 
Ocean  of  Charity  :  Here  the  Eye  of  Reafon 
lofes  all  Objecfts,  and  only  Love  can  compre- 
hend the  Heigth  and  the  Depth,  can  fathom 
and  meafure  the  moft  extended,  and  mofl 
profound  Operation  of  the  Divine  Goodnefs. 
That  the  Child  was  circumcifed,  is  a 
Miracle  of  Humility,  exceeding  that  of  being 

born 


i66^  S  E  R  M  O  N  VI.    On 

born  in  a  Stable,   that  he  takes  upon  him 
the  Mark  of  a  Sinner,  is  more  than  afTum- 
ing  the  Form  of  Man ;  yam  Jion  foliim  for- 
mam  hominis  ( cries  the  devout  St.  Bernard) 
fed  formam    etiam   habet  peccatoris.     But 
while  he  makes  light  to  fpring  out  of  Dark- 
Tiefs,    and    with   the   black    Chara<5lers  of 
Death,  forms  the  bright  Name  of  JE  S  US, 
while  from  under  the  Cloud,  and  Appea- 
Mal.  4. 2.  ranee  of  Sin,   The  Son  of  Jitftice  rifes  to  us, 
ivith  Healing,   with  Salvation  in  his  Wings ; 
while  he  appears  fo  beautiful  in  his  Tears, 
fo  lovely  in  his  Sufferings,    fo  charming  in 
the  Vermilion  of  his  own  Blood,  [DileBiis 
mens  candidus,    &  rubicufidus )  fo  amiable 
under  the  goring  Knife,  a  fuffering  Infant, 
but  a  faving  JESUS:  O  how  thefe  Con- 
fiderations  fwallow  up  our  Thoughts,  tran- 
fcend  our  Conceptions,  leave  all  created  Un- 
derftanding  far  below !  And  do  you  flill  ex- 
pe(5t  they  lliould  be  the  Subjedl  of  my  Dif- 
courfe,  and  of  your  Attention?  No,  Chrifti- 
an,  I  can  only  lead  you  to  the  Stable,  which 
is  now  become  an  Altar,  where  the  Lamb 
of  God  lies  bleeding  for  your  Sins,   that  is, 
by  your  Hands  j  I  only  afcend  the  Chair  to 
imitate  that  Or-ator,  who  carried  the  bloody 
Garment  of  Ccefar  into  the  Pulpit,  I  come 
only  to  fhew  you  the  precious  Blood  ihed 

this 


Cant.  5. 
10. 


th  Circumcision.  i^^ 

this  Day,  in  the  CIrcumcilion,  and  to  ac- 
quaint you,  that  it  is  the  Blood,  not  only  of  • 
a  Cce/'ary  yet  that  is  an  unlufferable  Profpecfl 
of  our  Treafon  and  Parricide  i  not  only  that 
of  a  Parent,  or  of  a  Brother,  yet,  that  is  a 
horrible  Spectacle  to  Flelli  and  Blood  ;  not 
only  that  of  an  injur'd,  and  wounded  Friend, 
yet,  that  would  pierce  a  Heart,  which  is  not 
turn'd  into  Stone;  but  the  Blood  of  a 
y  E  SUSy  a  Name  above  all  Names,  that 
comprehends  all  the  mofh  endearing  Epi- 
thets, that  comprifes  all  the  Terms  oi  Alle^ 
glance,  of  Fricndfiip,  of  Love,  of  Honour^ 
and  is  a  Sermon  in  a  Word.  And  may  the 
Cries  of  this  Blood  ( for  that  too  has  its  Voice, 
{/  your  Ears  are  circinncifed  to  bear  it) 
drown  my  Words,  for  it  /peaks  ( fays  the 
Apoftle )  better  things  than  that  of  Abel. 
And  may  this  facred  Name  plead  for  itfelf 
unto  your  Hearts,  whither  my  Voice  can 
never  reach,  and  which  my  Mouth  cannot 
pronounce  ( according  to  the  Apoille )  to 
your  Inftrudlion,  Niji  in  Spiritu  ^an5io, 
unlefs  the  Holy  Ghoft  give  Motion  to  my 
Lips,  Force  to  my  Words,  and  Efficacy  to 
my  Dodtrine.  Let  us  implore  his  Affiftance 
by  her  Interceffion,  who  is  fo  great  a  Part 
of  this  Day's  Solemnity  j,  and  who,  as  be- 
ing tlie  greatcft  Inftrument  in  the  Work  of 


our 


S  E  R  M  O  N  VL    On 

our  Redemption,  by  bearing  our  Redeemer, 
is  alio  the  greateil  Sharer  in  his  Sufferings, 
and  the  moft  concern'd  in  the  Honour  of 
that  Name,  which  flie  learn'd  from  the 
Amel  \vh.^n  he  faluted  her.  Ave  Maria. 


"^ 


A  LT  H  O  U  G  H  the  Mercies  as  well  as 
the  Judgments  of  God  are  luijearchable,  and 
all  his  ways pajt finding  out-,  altho'  when  we 
contemplate  \\\i  fupernatural  M'''o?-ks^  Nature 
ought  to  be  lilent,  and  Realbn  plunge  itfelf 
into  an  O  altitudo  I  0  the  depth  of  the  riches^ 
both  of  the  ivifdoju  and  knowledge  of  God! 
And  joyfully  defpair   of  finding    out    the 
Senfe  of  our  Lord^   or  reducing  within  the 
narrow  Compafs  of  an  human  Mind,    the 
Operations  of  an  illimited  Power,    which 
are  not  the  Subjedl  of  a  curious  Difquifition, 
but  of  an  humble  Belief  j  yet  as  far  as  a 
created  Underftanding   can  dive   into   the 
great  Arcanum,  and   fecret  Condu(ft  of  the 
Riches  of  that  Wifdom  in  the  Work  of  our 
Redemption,    the    holy    Fathers    obferve, 
that  in  it  the  Son  of  God  propofed  to  him- 
felf  two  excellent  Methods,  correfjponding 
to  our  double  Neceffity.    The  one,    by  put- 
ting himfelf  in  fuch  a  Condition  as  n^ighc 
qualify  him  to   deliver  us  from  a  fo'vereign 
Evil,   to  which  we  became  obnoxious  by 

the 


//'d*  C  I  R  C  U  M  C  I  S  I  O  N.  169 

the  Apoftacy  of  our  fidl  Parent:  The  other 
by  alTuming  fuch  a  Capacity  as  might 
reflore  us  to  the  forfeited  Poflefiion  of  a 
fovertign  Good.  This  could  not  be  per- 
form'd  according  to  the  Rigour  of  Juflice, 
but  by  the  Perfon  of  a  God,  cloathed  with 
the  Nature  of  Man,  which  is  my  firfl  Point: 
Nor  according  to  the  true  Notion  and  Rules 
of  Satisfa6lion,  without  his  fubmitting  to  the 
Penalty  of  Sin,  as  it  was  enabled  by  the  Law 
of  Circumcifion,  which  is  my  fecond  Pointy 
and  which  merited  to  him  the  glorious 
Name  of  JESUS;  a  double  Subjed:  of 
your  Royal  Patience,  and  favourable  At- 
tention. 

I.  T  H  E  Wounds  of  human  Nature  are 
fo  wide  and  apparent,  that  I  need  not  bring 
any  Proof  to  evince  what  every  one  does 
too  much  experience  i  or  if  any  one  be  fo  •  ^ 
infenfible  as  to  queftion  whether  our  Nature 
be  corrupted,  at  the  fame  time  he  confirms 
it,  and  gives  in  Evidence,  that  his  is  fo. 
For  it  is  impoffible  that  a  God,  whofe Nature 
is  Goodnefs^  and  whofe  JVo7-ks  are  perfeSi^ 
fhould  create  us  with  fuch  an  Averlion  to 
Good,  fuch  a  Propenfion  to  Evil,  fo  cover'd 
and  furrounded  with  Imperfe(ftion,  or  put 
us  in  a  Condition  fo  diametrically  oppofite 

Vol.  I.  Z  to 


70  SERMON    VI.    0;? 

to  the  End   of  the  Creation,    and  to  the 
Happinefs  of  the  Creature.   Wherefore,  all 
thofe  Inflances  which   prove   us  mijerable^ 
demonftrate  that  we  are  criminal -y   for  no- 
thing could  defeat  the  merciful  Purpofes  of 
the  Di'vine  Will,   but  the  voluntary  Abufe 
of  our  own  Liberty ^  which  firft  fets  us  in 
oppofition  to  God,    and  renders  us  unwor- 
thy both  of  his  Grace  in  this  World,    and 
of  his  Glory  in  the  next  j    and  then,   as  by 
a  neceflary  Confequence,   fubjecSs  us  to  Af- 
flidions   and   Death  here,    and   to  eternal 
Torments   hereafter,    iDhich   is   the  Jecond 
??<-'y.  21.    Death.    Wherefore,  Magna  miferia,  (fays 
*'  ^\..AiiguJlin)  magna  indiget  medicind-,  the 

Extremity  of  our  Condition  required  no 
lefs  than  an  infinite  Skill,  and  an  omni- 
potent Hand  to  cure  us,  and  our  Servitude 
caird  for  a  Redeemer  willing  and  able  to 
perform  two  things,  which  no  one  could  do 
but  himfelf ;  the  Firji,  to  acquit  us  before 
the  divine  Jaftice,  of  the  Contrad:  we  had 
made  with  Death,  to  cancel  the  fatal  Co- 
venant, and  reverfe  the  Sentence  of  our 
Condemnation  J  and  Secondly,  to  reftore 
our  Title  to  eternal  Happinefs,  to  level  the 
Ephef.  2.  "Partition-wall,  to  work  us  firfl  into  the  Fa- 
'^'  your,  and  then  introduce  us  into  the  Joy  of 

our  Mafler. 

.  Now 


the  Circumcision. 

Now  fince  both  thofe  divine  Qualitica- 
tions,    the  Reconciling  and  the  Meritorioui 
Property^  are  eflential   to,  and  infcparable 
from  the  Perfon  of  a  Saviour  ;    it  evidently 
follows.  That   no  one  could   deferve    that 
Style,  who  did  not  unite  in  himfelf  the  Per- 
fed:ion  of  the  Divine  Nature,    and  the  In- 
nocence  of  the   Human.     He  was   to  be 
Man,  the  Rules   of  Juftice  requiring,  that 
the    Nature    which     contradl:ed   the   Debt 
fhould  pay  it,  that    the  Satisfad:ion  fhould 
ifTue  from  the  Principle,  which  had  com- 
mitted the  Offence :  But  upon  the  fame  Ac- 
count that  he  was  to  be  Man,    he  was  not 
to  be  a  Sinner ;  for  how  can  one  Criminal 
juftify  another  ?  How  can  a  Prifoner,  loaden 
with    Irons,     enlarge  his   Fellows?    How 
could  one  that   was  already  the  Objedt   of 
the  Divine  Hatred,  and  Subjed:  of  his  Ven- 
geance, plead  the  Pardon,  or  merit  the  Re- 
kafe  of  all  Mankind,  having  nothing  to  an- 
•fwer  for  liimfelf,  but  {landing  convid:ed  of 
the  fame  Treafon? 

He  muft  therefore  be  innocent,  and  ex- 
empt from  that  hereditary  Stain  which  is 
in-born  to  every  one,  that,  after  the  ordi- 
nary manner,  defcends  from  the  Mafs  of 
corrupted  Nature :  But  fince  he  was  to  be 
Man  of  the  fame  Stock,  which  contracted 
Z  2  the 


171 


17^  SERMON    VI.     On 

the  Stain,  he  was  to  be  born  of  a  Woman  5 
but  becaufe  Man  innocent,    he  was   to  be 
born  of  a  Virgin^  pure  and  unfpotted,  as  a 
Beam  of  Light  flows   from   the  Sun  ;  and 
no  more  endamaging  the  Integrity  of  his 
blefled  Mother,  than   that  does  the  Cryftal 
through  which  it  pafles,  not  violating,  but 
illuftrating.    So   clear  is  it,    that   the  Re- 
deemer of  Man  ought  himfdf  to  be  Man, 
and  that  Man  innocent.    But,   feco7idly,   un- 
lefs  he  were  God  too,  it  is  as  evident  that  he 
could  not  be  qualify'd  for  that  great  Work ; 
for  by  a  Divine  and  Immutable  Decree  of 
flri(5t  Juftice,  Apoftate  and  Rebellious  Man 
was  fentenced   to  a  Death,    fevere  indeed, 
but   no  lefs  than  Treafon   and   Rebellion 
deferve,  an  Infinite  Punifhment,;  Infinite,  I 
fay,    not  in    reference   to  the   Punifhment 
confider'd   in  its  own  Nature  ;  for  no  Evil 
can  be  properly  Infinite  :  Or  if  it   could  be 
fo,  yet  a  Finite  Being,  as  ours,  is  not  fufcep- 
tible,  is  not  capable  of  an  Infinite  Suffering :  • 
Infinite  therefore  it  mufi:  be  as  to  its  Dura- 
tion^ that  is.  Eternal,  correfponding  to  Sin, 
which  is  of  an  Infinite  Malignity,  not  in  it$ 
own.  Nature,  being   the   Adion,  or  rather 
the    Deformity   of  an   Adlion,   proceeding 
from  a  limited  Agent ;  but  in  order  to  the 

Qbj?dt 


//j^   C  I  R  C  U  M  C   I  S  I  O  N.  I --J 

Objedl  againft  which  it  is  directed,    the  In- 
finite Goodnefs  and  Majefty  of  God. 

And  iince,  in  criminal  Matters,  the  Dig- 
nity and  Excellency  of  the  Perfon  fatisfying 
is  the  Meafure  of  the  Satisfad:ion  ;  an  Of- 
fence of  an  Infinite  Enormity  calls  for  an 
equal  Reparation,  and  that  for  an  Infinite 
Perfon  to  make  it :  Wherefore  no  lefs  than 
the  Perfon  of  God,  in  Union  witli  the  Na- 
ture of  Man,  could  expiate  the  Crime  of 
Man  againft  an  offended  God.  J 

SucHis  JESUS  CHRIST;  and  fo 
he  makes  good  the  glorious  Title  of  Medi- 
ator between  God  and  Man^  uniting;  both 
the  Natures  in  one  Perfon,  buffering  in 
what  he  borrowed  of  us^  but  fatisfying  in 
what  he  had  of  his  own,  fays  St.  Auguftin, 
As  Man  he  fuifers,  as  God  and  Man  he  re- 
deems; as  Man  he  pleads  our  Pardon,  but 
merits  it  as  the  Perfon  of  a  God ;  as  Man 
he  (heds  his  precious  Blood,  and  in  this 
Day's  Suffering  begins  the  painful  Journey 
of  the  Crofs.  But  thefe  Drops  iifuing  from 
the  Veins  of  an  incarnate  Divinity,  are  of 
an  ineftimable  Value,  of  an  infinite  Price, 
and  alone  would  be  a  plentiful  Redemption  : 
Sed  atnanti  nihil  fatis :  As  where  Nature 
finiilies,  Grace  does  only  begin ;  {o  the 
highefl  Point   of    Natural    Love    is    but 

the 


t74  SERMON    VL   On 

the  Foundation  of  the  Divine;  and  my 
fecond  Point  will  (hew,  that  the  Score  of 
Love  is  longer  than  that  of  Sin,  and  that  the 
Circumcifion  was  but  the  firft  Line,  the  Be- 
ginning of  the  one,  which  might  have  been 
the  full  Payment  and  Period  of  the  other. 

II.  WHEN  the  eight  days  were  acconi^ 
plijhed,  that  the  Child  jhould  be  circiimcifed^ 
his  name  was  called  JESUS.  But  was  not 
his  Name  called  fo  befoi'e  he  was  conceived 
in  the  Womb  ^  The  Angel  verifies  the  things 
St.  Bern,  g^d  St.  Bernard  gives  the  Reafon  ;  Becaufe 
Circum^.  ( ^^Y^  he )  //  was  not  an  Additional,  but  an 
Effential  Appellation  :  Innatum  ejl  ei  nomen, 
^  non  inditum.  Other  Children  are  named 
after  they  are  born ;  and  if  a  St.  'John  Bap- 
tiji,  or  perhaps  a  'Jeremy,  were  privileged 
to  receive  it  before,  yet  it  was  after  they 
were  conceived  in  the  Womb;  for  that 
which  has  no  Being,  can  have  no  Name» 
But  fince  JESUS  received  the  Style  of  a 
Saviour,  before  he  affumed  the  Nature  of 
Man,  we  learn  from  the  fame  Father,  that 
it  flow'd  from  his  Eternity,  and  was  the 
Property  of  his  Divine  Perfon :  A  naturd 
propria  habet  lit  fit  falvator.  But  then  what 
Relation  between  this  glorious  Title,  and 
the   ignominious  Badge   of  a  Sinner  ?    Was 

the 


th  Circumcision.  175 

the  Circumcifion  fuch  a  neceflary  Circum- 
ftance,  that  from  the  Date  of  that  Penal 
Ceremony,  that  Mark  of  Servitude,  he 
fhould  calculate  the  Beginning  of  his  Reign  ? 
Was  Subjeftion  to  the  Law  the  properefl 
Matter  to  inftance  in  the  firft  Ad:  of  his 
Sovereignty  ?  Or  the  dying  his  Purple  in 
his  own  Blood,  a  Demonftration  that  he  was 
the  Prince  of  Peace?  Infine,  What  had  a 
JESUS  to  do  with  Circumcifion  ?  Or 
what  had  Circumcifion  to  efface  in  a 
JESUS? 

I  am  not  ignorant  that  Circumcifion  was 
to  the  Jew,  what  Baptifm  is  to  the  Chri- 
Jiian,  and  the  Means  of  taking  off  Original 
Sin  from  all  the  Male-kind  defcended  of 
Abraham,  with  whom  that  Covenant  was 
made.  I  know  it  was  a  diflindiive  Cha- 
rafter,  by  which  the  Receiver  was  matricu- 
lated, and  entered  into  the  People  of  God. 

Bu  T  thefe  Reafons  do  not  fubfift  in  the 
Perfon  of  JESUS,  who,  as  the  Son  of 
God,  ought  not  to  wear  the  Mark  of  Servi- 
tude ;  as  Original  of  Innocence,  was  inca- 
pable of  that  of  Sin ;  and  as  a  Redeemer, 
his  hour  was  not  yet  come.  Indeed  he  en- 
a<^ed  that  Law,  but  for  Sinners  j  he  en- 
aded  the  Law,  fed  Princeps  legibus  folutus  c^'pajvi', 
ell ;  But  Princes  are  not  fubjed:  to  the  Laws  ^^'^-  d. 

,  John  lion 

they  ofGLrn- 


176  SERMON    VI.    On 

tncnt,  cap.  they  make,  farther  than  their  great  Prudence 
]?cr'ihiTto'  j^^g^s  it  expedient  to  condefcend  to  the  In- 
lutifumus,  firniity  of  the  Subjed:.    Here  I  begin  to  fee 
auiJhnk-  Light,  and    to  difcover  the  admirable  Me- 
ges  1'i'ui-  thods  of  the  Divine  Wifdom  in  the  Oeco- 
"Z^ih.moii.  nomy  of  our  Redemption,  mixing  and  ( as  I 
'{''Ji-         may  fay )   confounding    the  Power    of  the 
Divine   Nature   with  the  Weaknefs  of  the 
Human,   to  exprefs  the  otherwife  incom- 
prehenfible  Union  of  the  two  Natures  in  the 
Perfon  of  JE  S  US.    And  of  this  we  have 
as  many  Proofs,  as  there  are  Circumftances 
in  his  Nativity,     PaiTages   in   his  Life,  and 
Prodigies  at  his  Death.    But  I  mufb  not  ex- 
ceed the  Limits  of  my  Time,    and   ought 
not  to  tranfgrefs  the  Bounds  of  my  Subjed:; 
wherefore,  to  keep  clofe  to  the  Matter :  For 
this  very   Reafon    the   glorious    Name   of 
JESUS  is  joined  with  the  Pain  and  Ig- 
nominy of  the  Circumciiion,  the  Style  of  a 
God  with    the  Character    of  a  Sinner,  that 
while   the   afflicting  Ceremony  fpeaks  him 
true  Man,  the  Name  of  Saviour  may  pro- 
claim him  true   God,  and  oblige  us  to  ac- 
knowledge, that  if  he  level  himfelf  to  our 
low  Condition,   it  is  to  raife  it;   if  to  our 
Weaknefs,  it  is  to  flrengthen  it  j   if  to  our 
Slavery,   it  is  to  redeem  it  j    if  to  the  Ap- 
pearance and  Image  of  Sin  in  the  Circum- 
ciiion, 


the  Circumcision.  ijj 

clfion^    it  is  to  apply  the  Antidote  in  the 
Name  of  JESUS. 

Thus  when  eight  Days  were  accom- 
plifli'd  for  the  Circunicifion  of  the  Child, 
liis  Love  carried  it  above  his  Power,  and 
the  Child  was  circumcifed.  Had  he  pleaded 
his  Exemption  as  innocent,  he  would  have 
rent  the  Fai/  before  the  proper  Time,  and  Co!,  i.  zG. 
laid  open  the  Myftery\  a  feculis  abfcondttiun^ 
which  was  to  be  hidden  from  the  World  till 
his  laft  expiring  on  the  Crofs.  Had  he  over- 
ruled the  Law  by  his  abfolute  Authority,  he 
would  not  have  ad;ed  confequently  to  his 
CommifTion,  which  was  7iot  to  annuls  hut  Matth.  5. 
to  fulfil  it,  not  to  vacate,  but  to  improve  ^^' 
the  Shadow  into  the  Subftance,  the  Figure 
into  the  Reality,  the  Corporal  Circumci- 
fion  into  the  Spiritual,  the  Law  of  Seve^ 
rity  into  that  of  Mercy,  a  heavy  Yoke  into 
a  light  Burthen,  the  Laver  of  Blood  into  the 
Baptifmal  Ablution,  and  as  in  re,  fo  /;/  notnine^ 
and  therefore  his  Name  was  called  J  E  SU  S. 
For  before  that  Inftant,  his  Appellation 
was  only  Prophetick,  ccdcret,  faith  the  Angel,  Matth.  i. 
He  fiall fave  bis  People  j  but  now,  he  enters 
upon  his  Province,  he  begins  the  Work  of 
our  Salvation,  he  officiates  as  a  Saviour.  For 
fince  he  refolved  to  fix  no  Period  to  the 
Vehemency  of  his  Affedlion,  nor  item  the 

Vol.  I.  A  a  Current 


21. 


!78  S  E  R  M  O  N  VI.   Oh 

Car  rent  of  his  Blood,  while   there  was  A 
Drop  left  in  his  Veins,  he  look'd  on  the 
Grofs   as  at   vafl    diftance^  a   thirty   three 
Years  Journey,  before   he  could    arrive   to 
the  dejired  Chalice ;  he  thought  the  Hours, 
the  Days,  the  Years  would  come  on  flowly, 
and  with  Lead  upon  their  Feet,  and  there- 
fore tranfported  with  the  Impatience  of  a 
Lover,  he  refolves  to  fet  out  early,  and  by  a 
Stratagem  of  Love  he    converts    the  Stable 
into  a  Calvary^    the  Manger  into  an  Altar, 
the  Circumcilion   into  Crucifixion,  writing 
himfelf  a   JESUS  in  the  Characfters   of 
his  own  Flefh,  and  in  the  Tincture  of  his 
own  Blood.    But  to  leave  a  Stock  for  Mul- 
tiplication, for  the  Matter  of  a  greater  Suf^ 
fering,   and    a   more   copious  Effufion,    he 
makes  the  wounding  Knife  only  a  Prelude 
to   the   galling  Scourge,     to   the   piercing 
Nails,  and    to   the   fearching  Spear,  when 
the  true  Moimt  Calvary  fliould  iinifh  what 
Bethlchetn   began  j  and  whom  that  City  be- 
'  held,  not  only  rejecfted,  not  only  born,  but 
alfo  bleeding  in  a  Stable,  yerufalem  fhould 
one  Day    fee  reje(fted  in  the  Prime    of  his 
Life,   and  Glories ;  and  at  laft.  Extra  por^ 
■Hdr.  13.  lam  paJfiitHj  once  movt  Jiiffering  ivithout  the 
Gates. 

ET 


12. 


the  Circumcision.  jyt^ 

"EH nunc  film  yerufalem  egredimini. 
And  now  ye  Daughters  o/'.  Jerufalem,  the 
Spoufes  of  the  Lamb,  whom  he  affiances 
in  his  own  Blood,  come  forth  afid  behold  2^. 
moll  doleful,  and  calamitous  Sped:acle,  which 
at  the  fame  time  wounds  the  Eye,  and  the 
Heart,  forces  your  CompalTion,  and  ex- 
ad:s  your  Affed:ion,  if  your  Breads  are  not 
harder  than  the  Flint  that  made  the  Wound. 
'Egredimini^  draw  all  your  Soul  into  your 
Eye,  and  behold  your  Beloved  in  the  firft 
dawning  of  his  Life,  lying  upon  the  Brink 
of  Death,  ftruggling  for  that  little  Breath 
he  had  fcarcely  received,  and  groaning  under 
thofe  Wounds  which  perhaps  would  be 
mortal,  were  not  his  Love  immortal; 
Wounds. that  crown  him  as  a  Sacrifice  to 
the  Altar,  not  to  live  longer,  but  to  die 
later,  and  to  fuffer  more. 

He  was  defcending  from  Jerufalem  to 
Jericho,  and  behold,  at  the  very  fetting 
out,  he  is  fallen  into  unmerciful  Hands, 
and  more  cruel  Hearts,  which  neither  the 
Tendernefs  of  his  Age  can  mollify,  nor  the 
Majefty  of  his  Countenance  can  deter,  nor 
the  Rhetorick  of  his  Tears  can  perfuade, 
nor  the  Sweetnefs  of  his  Name  can  charm ; 
but  having  wounded  him,  left  him  wel- 
tering in  his  own  Blood  i  Semivivo  relidio, 
A  2l  z  and 


8o  SERMON  VI.    On 

and  half  dead,  they  walk  away  as  if  they 
had  no  hand  in    the  Parricide,  T/hey  ivipe 
their  Mouths^  and  cry^  what  have  we  done  ? 
Egredmini,  and  will  no  body  come  forth? 
Will    no  pious  Samaritan  make  a   halt^ 
Will  no  one  turn  from  his  wicked  Courfes, 
or  ftep  afide  out   of  the   Paths   of  Sin,  to 
bind  up  his  Wounds,  to  wipe  off  his  Tears, 
to  aflwage  his  Pains  ?    Will  no  body  purfue 
the  Afiaffins  ?  Will  no  body  feize  the  guilty 
Hands  ?     When  any  unfortunate  Accident 
befals  a  Child  of  yours,   the  Houfe  is  pre- 
fently  in  an  Uproar,  your  Clofets  fly  open, 
your  Cabinets  are  rifled,  every  Hand  is  fill'd 
with  Cordials,    neither  Expence   nor  Dil- 
ligence    is   fpared :   And  behold  the  Child 
JESUS  wounded  and  all  for   your  fake  j 
itill    naked  in  the  Poor,   ftill   bleeding  in 
the  Hearts  of  the  Widow  and  of  the  Or- 
phan, and  calling  upon  you,  not  for  your 
Silks  or   Velvets,    the   gaudy  Trappings  of 
wanton  Luxury,  but  for  a  caft  Garment  to 
cover  his  Nakednefs,  to  {launch  his  Blood  -, 
but  your   Wardrobes    are   full,  and    your 
Hands  are  empty:  Calling  upon   you,  not 
for  your  high  Cordials,  your  Pearl,  or  your 
Bezoar ;    but  only  for  a  fmall  Sprinkling  of 
Oil  and  IVine^  that  is,  the   common  Ele- 
ments to  fuftain  Nature }  and  yet  the  Little 

onei 


//j^    C  I  R  C  U  M  C  I  S  I  O  N.  2  S  r 

mes,  and,   in  every  one   of  thefc,    no    lefs 
than  Si  y  E  SU  S^   ask  Bread  ^  and  there  is  ia„t..y^. 
no  one  to  break  it  to  them.     This  unnatural 
Cruelty  of  yours  opens  his  Wounds  afrefli, 
and  the  Latnb^  that  ivas  Jlainfrom  the  begin-  Rev.  i  j. 
ning  of  the  worlds   through  your  want  of  ^' 
Charity    and   Compaflion  to  his   and  your 
own  Fellow  Members,    will  bleed   to   the 
End  of  it. 

But  had  any  one  treated,  I  do  not  fay 
a  Child  or  a  Parent,  I  do  not  fay  a  Relation  . 
or  a  Friend,  but  even  a  Servant  of  yours, 
half  fo  outragioufly,  all  the  Neighbour- 
hood would  be  raifed  againft  him,  Ven- 
geance would  overtake  him  as  fw^ift  as 
Lightning,  and  fall  upon  him  like  Thun- 
der. But  here  is  a  J E  SU S  wounded, 
and  no  body  concern'd;  aJESU  S  wound- 
ed, and  no  body  did  it ;  no  Inqueft  is  made 
after  the  Murderers,  no  Juflice  lays  hold 
on  them :  And  what  can  be  the  Reafon  of 
this  InfenfibiHty,  but  that  you  are  Complices 
in  the  Crime  ?  And  for  a  Proof  Manns  ,-  ,  ,  _ 
'■oejlrce plence  funt  /'anguine.  Tour  hands  are 
flill  full  of  his  blood.  For  while  you  perfe- 
cute  the  Godly,  while  you  defame  the 
Innocent,  while  you  charge  them  with 
Crimes  in  their  Morals  and  Religion,  Crimes 
of  your  own  Invention  5  while   you  draw 

the 


i82  SERMON  VI.    On 

the  Sword  upon  your  Brother  for  private 
Revenge,  while  you  expofe  your  felves  to 
fuch  ExcefTes  as  blunt  your  Reafon,  and  fet 
an  Edge  upon  your  Paffions,  you  flied  the 
Blood  of  JESUS,  but  filed  it  in  vain, 
not  to  make  the  Price  of  your  Redemp- 
tion, as  in  this  Day's  Solemnity ;  but  to  eva- 
cuate and   fruftrate  it,  and  to  leave    your 

H£l>  10     Jf"elves   (according  to   theApoille)   ?20  more 

26.         jacrijice  for  fin. 

For  it  Is  a  firft  Principle  in  Chriflian 
Divinity,  and  an  unqueftionable  Point  of 
our  Religion,  That  as  nothing  could  draw 
the  Son  of  God  out  of  the  Bofom  of  his 
Father  into  this  Vale  of  Tears,  belides  the 
Redemption  of  Mankind ;  fo  nothing  could 
make  him  fufFer  in  it,  but  the  Sins  of  Man. 
It  was  not  therefore  the  Rigour  of  the  Law 
which  fubjefted  him  to  the  Circumcifion  : 
For,  as  the  Law-maker,  he  was  fuperior  to 
the  Law  j  and  as  Innocent,  he  was  exempt 

\Tm\.    ffoni    it;     lihe  law  is  not  made  (fays  the 

9-  Apoftle)    for  the  juft,   but  for  theunjujl: 

But  more  forcibly  to  recommend  his  great 
'Charity  to  us,  and  to  antedate  the  Torments 
of  the  Crofs,  he  abandons  himfelf  into  the 
Hands  of  Sinners.  His  Love  was  only  con- 
fenting  and  pajjive  y  but  our  Hands  were 
the  A^iors  in  the  Tragedy  :  And  O  that  our 

Eyes 


//'^Circumcision.  183 

£yes  were  fo  too!  But  we  Hand  infenfible 
without  Emotion,  without  Companion, 
without  a  Tear,  looking  on  him  we  have 
pierced.  We  look  upon  the  annual  Revolu- 
tion of  this  Solemnity  as  a  meer  Ceremony  j 
We  keep  it  too,  but  as  the  Heathens  did 
their  New-year  s-day,  to  confecrate  their 
Vices.  It  is  our  Jollity  marks  out  our  Ca- 
lendar^  not  our  Devotion;  and  we  owe  even 
the  Memory  of  our  Feafls  to  the  Regularity 
of  our  ExcefTes. 

But  the  time  was  ( my  Bretheren )  when 
Grief  fate  upon  the  Face  of  every  Chriflian, 
for  the  Suffering  of  a  Chrift  j  when  hove^  as 
well  as  Comptijjion^  bathed  their  Eyes  in  Tears, 
for  this  Earneji  of  our  Redemption  ;  when 
a  Senfe  of  Gratitude  obliged  them  to  enter 
into  themfelves,  to  withdraw  into  their  Clo- 
fets,  to  fpend  this  Day  in  Prayer,  to  fhew 
they  interefs'd  themfelves  in  the  Sufferings 
of  a  JESUS,  and  hoped  to  reap  the  Fruit 
of  this  bleffed  Effufion :  When  the  Me- 
mory of  the  ancient  Circumcifion,  which 
y  E  SUS  fubmitted  to,  put  them  in  mind 
of  the  fpiritual  you  ftand  obliged  to,  and 
v/hich,  in  your  Baptifm,  you  folemnly  pro- 
mifed,  you  folemnly  vowed  to  perform ;  to 
divefl  your  felves  of  the  old  man,  and  to  Pom.  6.  a. 
nvalk   before  him  in  the  neivnefs  of  life ;  to 

circumcife 


iS4  SERMON  VI.  On 

circumcife  every  Concupifcence,  to  pafs  the 
Razor  over   every  Superfluity,   and   infine, 
to  coniform  to  the  Example  of  this  Day,  to 
confecrate  your   tenderefl  Infancy   to  Mor- 
tification,  to  feal  up  the  Fountain  of  Cor- 
ruption, or  at  leaft  to  check  the  Effervefcen- 
cy  of  Nature  with  the  Pra(5tices  of  Penance 
sOf\A  Abftinence,  and  to  render  your  maturer 
Age  a  continual  Martyrdom ;  Vita  Chrijliani 
juge  Martyrhim.    But  alas !  The  Old  Law 
is  come  upon  us  again  j  we  are  wafh'd,  but 
we  are  notcleanfed;  "wc^vt  cured,  but  we  are 
Jfr.  51.    not  beard  y  Curavimus  Babylonem,  &  7ion  ejl 
^'  Janata  :   and  the  Blood  of  JESUS  cannot 

fo  fafl  wipe  off  our  Stains,  as  we  put  new 
ones  in  their  places.  We  coniider  as  little 
the  Importance  of  this  Blood,  as  when  it 
was  firft  applied  to  us  j  we.  knew  not  when 
we  made  our  Baptifmal  Promifes,  and  know 
not  when  we  fhall  perform  them :  We  can 
give  no  better  account  why  we  took  the 
Livery  of  Chrift,  than  why  we  wear  fuch 
Garments ;  becaufe  ( forfooth )  it  is  the  fafhi- 
on  to  be  Chriftians,  an  Honour  tranfmitted 
to  us  from  our  Anceftors,  and  while  we  can 
fever  the  Title  from  the  BiD'then,  the  Name 
from  the  Duty,  our  Pride  and  'Reputation 
is  concern'd  to  keep  it  up.  But  the  Attempt 
is  as  vain  as   it  is  impious  -,  for  if  Circiim- 

cifi07i 


the  C  I  R  c  u  M  d  I  s  I  o  N.  1B5 

c'lfion  muft  make  way  for  the  Name  of 
JESUS,  Suffering  mufl  merit  the  Name 
of  Chrijlian ;  If  it  behoved  Cb'ijl  to  J'uffer  Luke  24, 
before  he  could  arri've  to  that  Glory  ;  what  ' 
an  irrational  Fondnefs  is  it  to  promife  your 
felves  the  End  without  embracing  the 
Means?  If  Humility  be  only  crown'd, 
what  Reward  mull  Prefumption  exped:  ?  If 
Innocence  be  treated  fo  feverely,  what  Pu- 
niflmient  is  referved  for  the  impenitent 
Sinner  ?  If  Chrift  fubmitted  to  the  Rigour  of 
the  Law,  what  Torments  does  the  Chriftian 
deferve,  who  feigns  Labour  in  the  Precepti 
of  the  Gofpel,  who  repines  at  the  eafy  Toke, 
and  fliakes  off  the  tight  BurtJxn,  who  ap- 
plies to  every  Commandment  of  God,  and 
his  Churchy  the  Cdpharnaites  Durus  fermo^ 
This  is  a  hard  Sayi?ig,  that  is  a  hard  Leffon  ; 
this  is  a  human  Impofition-y  that  I  cajinot 
do,  thii  i  cannot  imderjiatid,  and  therefore  ^/«^'«  35* 
ivill  not  underjiand  to  do  muelL 

But  thefe  ( O  BleiTed  J  E  S  U)  were  the 
Corruptions  of  the  Old  Man,  the  ExceiTes  of 
the  Old  Tear.  But  lince  thou,  O  Second 
Adam,  haft  vouchfafed  by  thy  precious 
Blood  to  wafti  off  the  Reproach  of  Egypt 
from  us,  O  divine  Inflint,  to  fandify  the  lirfl 
Period  and  Entry  of  the  New-born  Year, 
we  refolve  to  defift  from  our  ancient  Prac- 

Vql.  I.  A  a  3  ticcs 


1 86  SERMON  VI.    On,  kc. 

tices,  to  change  our  ancient  Courfes ;    Refra- 
^pM-  4-    '^Qari  fpiritu  mcjitis  Jiojlra:^  to  be  renew  d  in 
the  fpirit  of  our  mi?id^    in  our  Opinions,  in 
our  Sentiments,  in  our  judgments,  as  well 
as  in  the  Conducft  of  our  Lives.     We  renew 
the   Covenant   of  a   Spiritual   Circumcifion 
we  made  with  thee  in  our  Baptifm  ;  and  ac- 
cording as  thy  Word  advifes,   we  intend  to 
make  it  the  principal  Buiinefs  of  our  Lives, 
and  to  grow  old  in  the  ways  of  thy  Command- 
ments. A  hearty  Sorrow  for  the  Oifences  of 
the  Old  Year,    and  a  firm  Purpofe   of  A- 
mendment  for  the  New,    is  all  the  Return 
we  can  make  thee  for  the  ineftimable  Pre- 
fent  of  this  Day.    With  moft  humble  Ac- 
knowledgment,  we    accept,    and   oifer    it 
again  to  thy  Eternal  Father,    as  the  Firft- 
fruits  of  our  Redemption  from  Sin,  and  as 
an  Earnefl:  of  that  Glory  which  is  promifed 
us  in  the  Name  of  J.E  S  U S:    Which  I  be- 
feech  God  of  his  infinite  Mercy  to  bejlow  up- 
on    uSy    through    the  Merits   o/' JESUS. 
Amen. 


A 


A 


SERMON 

O  F    T  H  E 

E    P    I    P    H    A    N    r, 

Preach'd  in  the 

QUEEN-DOWAGER's 


Chapel  at  SOME  RSE  T-HO  USE,   upon 
Twelfth-Day,    January  6,   1686. 


By  JOHN  BET  HAM,  Dodlor  of  Sorbon," 
and  Preacher  in  Ordinary  to  His  M  A  J  E  S  T  Y. 

Js  Publijh''d  by  Her  Majesty's  Command. 


Printed  in  the  Year  MDCCXIJ. 


SERMON   VII. 

OF    THE 

Epiphany, 


M  AT  T  H.     ii.  I,  2. 

Ecce  Magi  ab  Oriente  venerunt  Jerofoly- 
mam,  dicentes :  Ubi  eft,  qui  natus  eil 
Rex  Judaeorum  ?  vidimus  enim  Stellam 
ejus  in  oriente,  &  venimus  adorare  eum. 

Bi-'hold,  there  came  wife-men  from  the  ea/i  to 
Hierufalem^  faylfig^  where  is  he  that  is 
horn  King  oj  the  yews  "^  for  we  have  feen 
his  far  in  the  eaft,  and  are  come  to  adore 
him, 

HEN  the  World's  Redeemer 
was  born  in  B.ethlehc?n^  a  folemii 
Ambafly  was  fent  from  Hea- 
ven, to  acquaint  poor  Shep- 
herds,   that   the  Mefias   had 
then  began  his  Reign.     About  the  fame 
time,  a  Star  was  appointed  to  fummon  from 
Vol.  I,  B  b  2  remoter 


190  SERMON    VII.    Of 

remoter  Countries,  three  crown'd  Heads,  to 
pay  Adoration  to  this  New-born  King.  In  the 
Shepherds,  who  were  near  at  hand,  he  was 
difcover'd  to  the  Jews,  to  whom  he  was 
J^rfl  fent,  and  amongil:  whom,  he  was  to  be 
born  :  In  the  Wife-men,  who  came  from 
foreign  Parts,  he  was  made  known  to  the 
Gentiles,  who  were  at  a  dreadful  Diftance 
6Vrw.  3.  from  God  and  Heaven.  Manife/lafus  eji, 
.ic  Epiph.  "^n^^i^  Iji  Pajloriwi  propinquitate,  gentibus 
in  Magortim  longinqiiitatc,  fays  St.  Augufiin. 
The  Shepherds  were  invited  to  this  Honour, 
becaufe  the  meaneft  and  pooreft  fort  of 
Men  :  The  Wife-men,  becaufe  as  St.Aii-, 
gtijiin  obferves,  Magicia?2S  (tho'  in  this  dif- 
fering from  many  other  Fathers,  who  fay 
the  Word  Magi  fignifies  Philofophers )  but 
St.  Augujiifi  will  have  them  Magicians,  and 
confequently  enormous  Sinners.  Thefe  Faf- 
fages  were  a  Preludium  to  the  Do6trine  our 
Saviour  afterwards  preached  and  pradlifed, 
in  choofing  the  meaneft  and  moft  contemp- 
tible things  in  this  World,  and  labouring 
chiefly  for  the  Salvation  of  Sinners :  to  the 
end,  St.  Aiigiijlin  fays,  IJt  nullus  magnus  fu- 
perbiret,  nullus  infrimis  defperaret :  That 
the  Great  Ones  here  on  Earth,  might  not 
jkvell  ivith  Pride ;  and  that  no  Sinner,  how 
heinous  J'oever ,  jlmild  he  dejected,  and  caji  into 
iefpair. 

By 


the    EPIPHANY.  191. 

By  this,  our  Savioui;  proved  hkixfclf  the 
great  Corner-flone,  Lapis  An^ularisy  as  the  ^A/  2. 
Scripture  calls  him,  uniting  to  the  fame  ^^' 
Head,  and  in  the  fiime  Faith,  the  heretofore 
fo  oppofite  People,  Jews  and  Qentilcs^  ajid 
with  them  raifmg  one  fpiritual  Building, 
the  Catholick  Church  compofed  of  them, 
both,  fecit  utraque  umim,  Plere  the  old 
Feuds  between  'Jctcs  and  Gentiles^  that  had 
fo  long  divided  the  World,  were  at  laft  ended, 
and  the  Prophecy  of  Ij'aiah  made  good; 
That  the  time  fliould  come,  when  ihcLaf/il?  V^''"!"  "• 
and  Wolf  fliould  peaceably  feed  together  in  25. 
the  fame  Paflure ;  and  the  Lyon  and  the  Ox 
eat  quietly  in  one  Manger ;  Lupus  ^  Ag?ius 
pafcentur  fimul^  Leo  i^  Bos  comcdent paleas  : 
That  is,  the  y.ews  and  Gentiles^  heretofore 
as  irreconcileable  as  ravenous  JVohes  with 
iimocent  Lambs^  as  hungry  Lyoiis  with  Sheep 
or  Oxen^  this  Day  are  reconciled  at  the  Man- 
ger of  our  New-born  fefus^  joyfully  united 
in  the  fame  Faith  of  the  true  Mefjias  there 
prefent,  by  which  their  Souls  were  nourifli'd 
and  made  able  to  feek  after  eternal  Glory. 
Here  was  verify'd  to  the  Letter,  what  the 
fame  Prophet  affirms ;  Tiier  parvulus  mi~ 
nabit  eos ;  the  mention'd  Savage  and  raven- 
ous Creatures,  fliall  forget  their  natural 
Cruelty,  their  bloody  Antipathy,  and  be- 
come fo  gentle,  as  to  be  joiji'd  together  in 

tlie 


192^  SERMON    VII.    Of 

the  fame  Yoke,  with  what  they  ufed  to  de- 
vour ;  render'd  fo  tame,  that  an  Infant- 
child  fhall  lead  them. 

God's  Mercy  never  appear'd  fo  allonifli- 
ing,  as  in  this  miraculous  Call  of  the  Gen- 
tiki  to  the  true  Faith;  Man's  Weaknefs 
never  can  prove  more  fatal,  than  by  abufmg^ 
fo  fignal  a  Favour.  Happy  we  GentileSy 
who  were  called  after  fo  admirable  a  Man- 
ner ;  thrice  unhappy  Gentiles^  if  we  abufe 
fo  infinite  a  BlelTmg.  The  Prodigy  of  Mercy 
that  ever  moft  aftonifli'd  the  World,  was 
the  calling  us  Gentiles  upon  this  happy  Day 
to  the  true  Faith,  as  I  fhall  prove  in  my 
firft  Part.  The  greateft  Mifery  Man  can 
fall  under,  is  not  to  correfpond  with  fo  un- 
deferved  a  Grace,  as  I  fliall  fhew  in  my  fe- 
cond  Part.  Thefe  two  Points  make  the 
Divifion  of  my  Difcourfe,  and  the  Subjed: 
of  your  favourable  Attention,  which  I  fliall 
crave,  after  we  have  invok'd  the  Affiftancc 
of  the  Divine  Spirit,  begging  the  Virgin 
Mother  to  join  with  us  in  fo  neceflary  a 
Petition.     Ave  Maria. 

THE  Birth  of  our  great  Meffias,  and  the 
miraculous  Difcovery  of  it  made  to  the 
Jews^  was  a  gracious  Effed:  of  his  ever  to 
be  adored  Mercy;  yet  we  may  in  fome 
meafure  truly  term  it  an  ad  of  Juilice  ;  be- 

caufe 


Gen.  12. 


f/j^    EPIPHANY.  193 

Caufe  In  this,  we  find  fulfilled  feveral  Di- 
vine Promifes,  made  by  God  in  recompcnce 
of  that  fignal  Faith,  and  abfolute  Obedience, 
fo  eminent  in  many  of  his  Loyal  Servants. 
J^/V/?    to    an  Abraham  j    Benedicentur     in 
femine  tuo  omnes  gentcs,    quia  obedijii  voci 
mece :    And  in   thy  feed  all    nations  Jhall 
he  blefly    be  caufe  thou  hafl  obefd  my  voice  ^ 
And  then  likewife  to  Jacobs  that  the  Royal 
Scepter  fhall   not  depart  from  the  Race  of 
^uda,  till   the  Mejjias  appear'd,  Non  au- 
feretur  fceptrum   de  Juda^  donee  venief  qui  /^.'  ^'^' 
mittendus  eft.    And  often  to  David  in  confi- 
deration  of  his  good  Government,  his  faintly 
Life,   his  Zeal   in  his  Maker's  Service.    By 
thefe  Promifes  w^e  find  the  Prophets  raifed 
to  a   pious  Impatience^  for  the  Arrival  of 
that  happy  Moment;  Propter  Sion  non  taceboy 
(^  propter  Hierufakm  non  quiefcam,    donee 
criatur  ut  fplendor  juftus  ejus.    For  Sion  and  l/suh6i: 
yerufalem  I  ivill  never  reft,  till  the  bright  '• 
fon    of  juftice  its  Saviour  Jhall  rife   as  a 
firCy   as  a  burning  lamp.     At  other  times 
they  beg  of  the  Heavens  Xofhower  him  down ; 
and  fometimes  befeech  him  to  break  through 
them-y  fo  impatient  were  they  for  his  Appear- 
ance :     Thefe  zealous  Petitions,   thefe  lan- 
guifliing  Sighs  after  the  World's  Redeemer, 
deferved    fome  little  Confideration   in  the 
Court  of  Heaven,  merited  in  fom^  mafiner, 

as 


194  SERMON    VII.    Of 

as  Divines  obferve,  the  adrual  Appearance  of 
thfi   celeilial    Comforter :    Therefore  God 
Almighty  told  them  at  laft  for  their  Com- 
Tfalmw.  ion^  Propter  nil feri am  inopum^  ^  gemitiim 
^'  pauptTum^  7iunc  exurgam^    dicit  T>oininus  : 

For  the  miferies  of  my  affiiBed  and  difconfo- 
late  people^  fir  the  Jighs  of  my  poor  fervants 
^'ho  hav^e  long  languijhed  to  fee  and  feel  the 
eff'eBs  of  my  favi?tg  providence^  I  will  mm 
come  to  their  affiflance. 

Although  they  were  often  a  rebellious 
Nation,  they  v/cre  the  Children  of  an  Abra^ 
hamy  Ifaac  and  Jacob-,  Names  facred  both 
in  Earth  and  Heaven,  for  vvhofe  fakes  alone, 
God  had  fpared  them,  in  the  vi^oril  of  times: 
And  therefore,  vv^hen  Mofes,  their  Prophets 
and  Governors,  fiood  in  need  of  a  favou- 
rable Audience,  they  generally  petition'd 
in  the  Name  of  thefe  great  Men,  to  whom 
Exodas-^?..  God  had  tied  himfelf  by  Oath,  as  Mofes 
n-  minds  him,  after  their  Apollacy,  in  adoring 

the  Golden  Calf,  ^ibus  jurajti  per  temetip- 
flim.  Although  it  be  true,  that  tliey  too  too 
often  faii'd,  yet  they  and  their  Anceftors, 
were  the  only  People,  that  had  brought 
down  the  Worihip  of  the  true  God  from 
Man's  Creation  ;  never  wanting,  in  the  height 
of  their  Diforders,  fome  faithful  Servants  of 
Heaven,  true  Wcrfhippers  of  the  only  Divi- 
jiityj  as  appears  by  the  Anfwer  made  to  the 

Prophet 


the    EPIPHANY.  195 

Prophet  Eli  as  ^  when   he  thought   Piety  at  3  %•  19- 
the  loweft  ebb :  So  among  both  Living  and,  ^* 
Dead,    they  never  wanted  powerful  Advo- 
cates to  plead  their  Caufe,  to  interpofe  be- 
tween the  People  and  their  offended  Maker. 
Some  had  fail'd,  others  had  ftill  faithfully 
ferved   him  j     fome   blafphemed    his   holy 
Name,    others    fung   his  Praifes  Day  and 
Night :   When  there  was  one  of  the  Race 
of  Jacob  fo  weak,  that  he  facrificed  to  Idols,  Mjccab. 
by  the  Command  oi  Jlntiochus^  there  was  a  ''  ^" 
Mattathias  fo  zealous,   as  to  immolate  the 
unfortunate  Wretch,  upon  the  fame  Altar, 
and  fo  repair'd  the  Infolcnce.    When  there 
was  a  Zimri  fo  impious,  as  to  defile  himfelf  ^'"^1.1^, 
with  an  unfortunate  Midia?iite,  there  was 
a  Phineas  fo  replenilh'd  with  the  Zeal   of 
the  Lord,   that  he  could   not  fuffer  the  In- 
dignity,  but  facrificed  upon  the  Place,  the 
two  Criminals   to  the  Divine  Juftice,  Pe?- 
fodit  ambos  fmiul^   killd  them  both-,  and   fo 
by  his  Zeal  faved  the  Race  ollfrael.  Nay,  at 
the  very  Time  xh^Meffias  appear'd,  although 
there  was  a  monftrous  Herod ^  then  a  Jen'  by 
ProfelTion,  that   thirfled  after  the  Blood  of 
this  innocent  Lamb  ;  there  was  at  the  fame 
time  an  old  Simcoji,    replenifli'd  witli   the 
Holy  Ghoft,  who  expelled  with  Impatience 
the  happy  Moment,    defiring  to  live  for  no 
other  end,  but  that  he  might  only  fee  tl\is 
Vo  L.  I.  C  e  fwect 


jy6'  SERMON    Vn.    Of 

fweet  Babe,  and  embrace  him  in  his  Arms  i\ 
after  which  Happinefs,  he  ask'd  for  his  own 
Luie  2.      Diihiiflion  from  this  World  :  Nunc  dmittis 
*9-  ferviim  tuum,    T) amine :   Begging   hrs   Life 

might  be  clofed  with  that  Exftacy  of  Love, 
with  which  he  was  wrapt  at  that  charming 
Paffage.  Infine,  akhough  few  honour'dhi-m, 
as  Redeemer,  when  firft  born  j  yet  we  find 
'Within  the  Precin6ls  of  Judt^ay  a  Band  of 
pious  Shepherds,  a  Prophetefs  Anna^  a 
faithful  Jofcph  and  Mar)\  that  gave  him 
the  Honour  and  Adoration  due  to  his  Di^ 
vine  Majefty.  From  hence  we  may  con- 
clude, that  although  the  Jcivs  Call  to  be-^ 
lieve  in,  and  adore  the  true  MeJJtas,  was  an 
EffeS:  of  God's  infinite  Bounty  and  Mercy^ 
yet  it  was  in  ibme  meafure  proper  and  con- 
venient. 

After  this,  dear  Chrifllans,  fliould  I 
lay  before  you  the  fad  Condition  of  the  Ge72- 
tilcSj  when  our  Saviour  came  to  redeem  the 
Rom.  I.  World,  as  'tis  deferibed  by  St.  Paul,  'twill 
appear  the  moll  deplorable,  that  unfortu- 
nate Man  w^as  ever  condemn'd  to.  They 
knew  the  eternal  Power,  the  invifible  Ma- 
jelly,  of  an  incomprehenfible  God,  by  the 
Creatures  he  had  made ;  yet  they  were  fo 
fenfelefs  and  flupid,  Slulti  fa^i/unfy  as  to 
give  the  fiipreme  Woriliip  due  only  to  this 
adorable  Divinity^  to  Birds,   Beads,  Croco- 

<3iks, 


He    E  P  I  P  H  A  N  Y.  197 

difcs,   and  Serpents :  And  fo  preferr'd  the 
lafl,  and  mofl  defpicable  of  Creatures,  be- 
fore the  AU-Puillant  and  Eternal  Creator  : 
Servicrunt  creaturce^    pott  us  qiiam  creatori.  ■'^"«.  «• 
And   therefore,    ^x..Paul  fays,    God   juflly  "^ 
dehver'd  them  over  to  the  Tyranny  of  the 
moft  ignominious  of  Pal^ions,    in  pajjiones  ^""^  26. 
ignominice  \  Men  and  Women  perverting  the 
Order  of  Nature,  by  the  moll  infamous,  and 
nionflrous    ways,   that    human  Corruption 
could  invent ;   mofl    inhumanly  revenging 
themfelves  upon  one  another,  and  this  as  the 
Chaflifement,  and  jufl  Rev^rard  of  their  Ido- 
latries, and  other  Crimes ;  Mercedem,  quam  ^^^fi  27- 
cportuitj  err  or  is  Jut  in  femetipfis  recipieiites. 
So  abandon'd  by  their  Maker,  whom  they 
had  firfl  forfaken,  he  del  I've  red  them  over  to 
a  reprobate  Senfey  that  they  might  a<ft  more 
like  brute  Beails,  than  reafonable  Creatures ; 
JJt  faciant  ea,  quce.  mn  conveniunt:   defiled  ^^''f'^  ^^' 
and  infamous  by  all  forts  of  Iniquity,  Ava- 
rice,  Impurity,   Pride,   Sedition,    Murder, 
Theft ;  envious,  malicious  Enemies  to  Man- 
kind, and  hateful  to  God,  DetraSiores^  Tko  f'erfe  30. 
adi biles  ;  void  of  all  Senfe,  of  all  Modefly, 
of  all  Good-nature,  of  all  Fidelity,  without 
Pity,  without  Mercy,  Injipienies.^  ahjque  fx--  Vtrf^  ^i. 
dere^    abfque  mifericordia.  Such  Monflersof 
Vice,    that  fcarce  any   thing  above   Plell, 
cpuld  be   an  Emblem  of  them,  as  appears 
C  c  2  by 


J)eut. 

12. 


19S  SERMON   VII.    Of 

Jiis  10.     by  what  St.  Peter  faw   in  his  Villon,  that 
told  him,  they  were  not  excluded  from  the 
Gofpel ;  they  were  then  laid  before  him,  as 
brute  Beafts^  Serpents^  fa'^^g^  Creatures^  as 
the  Greek  Text  relates  it.    Nay,  they  were 
io  defpicable   to   the  Jewifh  Nation,  that 
God   Almighty  did   not   think  any   thing 
could  more  mortify  the  Ifraelites^  than    to 
tell  them,  their  Crimes   had  lelTened  them 
fo  in  the  fight  of  God,  that  the  very  Gen-^ 
tiles  fhould  be  preferred  before  them.    Pro- 
'uocaho  eos  in  t'o,   qui  non  eji  populus :   I  will 
provoke  them  to  Jealoufy,  and  Envy,  in  fee- 
ing thofe  abandon'd  Wretches,  preferr'd  be- 
fore them,  who  were  never  treated  as  yet, 
but  as  People  defign'd  for  Slaughter :  In  gente 
jhdta  irritaho  illos-,    I  will  provoke  them 
to  Rage  and  Fury,    in  feeing  fuch  Sots  and 
Idiots,   become   my  Favourites  j  a  People, 
with  whom  he  had  never   vouchfafed    to 
treat,  to  whom  he  had  never  made   the 
lEphef.  2.    leaft  Promife  of  Mercy :    ProfniJJionis  fpem 
?ion  habentes.    The  facred  Hiftory  is  fiU'd 
with  the  formidable  Effefts  of  his  Juftice  ; 
as  when  the  Ifraelites  were  commanded  to 
murder  whole  Countries,    Man,  Woman, 
and  Child,  without  any  Diftindiion  of  Age, 
Sex  or  Condition :    Whole  Kingdoms  maf- 
facred  by  one  another ;  the  Chaldeans  by  the 
Perjians^  the  Perfians  by  the  Grecians^  the 

Grecians 


12. 


the    EPIPHANY.  199 

G  red  tins   by  the  Romans  j  nnd  this  for  the 
Space  of  fome  thoufands  of  Years,   without 
any  account  of  particular  Perfons,  for  whole 
Salvation  we  have  ground  to  hope.    Then 
if  we  proceed  flirther,  and  call  an  Eye  over 
the  vaft  Continent  of  Europe^  AJia^  AjVicn^ 
and  Ar}icrica^   we  fliall  find  all  thefe  vaftly 
extended  Countries,    infamous  by    all    the 
Abominations,    that   reprobate   ]VIan   could 
invent  j    fcarce  a  Creature   fo  delpicable  in 
whole  Nature,   as  Crocodiles,  and  Serpents, 
that  bv  fome  or  other  was  not  treated  as  a 
God.    The  detcftable  Diforders  of  this  na- 
ture were   not   only  found  in  fome  Corner 
oi  the  World,  but  in  all  Nations  where  the 
Sun  gave  Light ;    except  that   poor  Spot  of 
Ground   call'd  Falefiine :  This  not  for    a 
Year  or  two,   but   for  thoufands  of  Years, 
without  affording  any  Servants  of  the  true 
God  ;  that  might  mediate  for  the  reil  j  ve- 
rifying to  the  Letter  in  whole  Empires,  what 
Dai'id  faid  of  the  Jews^    by  Exaggeration, 
Non  eft  qui  faciat  bonum^   non  cjl  iifque  ad  '^falm  52- 
iinum.    In  innumerable  Kingdoms,  not  one  *'' 
that  we  can   name  j     and    in   the   whole 
World  of  Gentiles^  we  have   Certainty  of 
no  ones  Salvation,    but  of  one  poor  lingle 
Job^  among   fo  many  Millions,    from  the 
Days  of  Abraham^   till   the  coming  of  the 
Mejfms.    As  for  all  our  unfortunate  Fore- 
fathers 


200  SERMON    VII.    Of 

fathers  near  Home,  in  Britan)\  France^ 
Germany,  and  all  Europe,  we  cannot  name 
one,  nor  have  any  good  reafon  to  affirm, 
that  Heaven  had  one  true  Servant  amongft 
them;  all  Pagans,  allldolaters,  all  juflly,  for 
their  Crimes,  hated  by  the  Almighty,  and 
excluded  from  Heaven. 

This  is  the   real  Defcription,  and  true 
Charadler  of  the  Gentiles  for  fo  many  Ages. 
What  muft  we    then  fay  of  that  Mercy, 
which  takes  fuch  Monflers  into  Favour,  in- 
iiruds  them  in  the  true  Faith,  puts  them 
in  the  certain  Way  that  leads  to  Heaven  ? 
This  is  the  higheft  Inflance  of  an  infinite 
Mercy,  that   the  World   ever  admired;   it 
feems  the  great  Mafter-piece,  by  which  he 
proves  his  Mercy  to  be  above  all  his  Works. 
To  indulge  fuch  as  once  faithfully  ferved 
him,  though   fo  unhappy  as  fometimes  to 
run  aftray ;   to  blefs  that  Race,  whofe  An- 
c^ftors  have  been   Loyal,    to    preferve    a 
Country,    which  never  wanted  fome  true 
Servants  of  God,  although   many  fail'd   in 
their  Duty,  feems  worthy  a  divine  Bounty; 
but  to  court  fuch  as  had  never  been  Loyal, 
to  take  whole  Nations  into  Favour,  whofe 
Forefathers  to  a  Man  ( for  what   appears  to 
lis )  had  been  falfe  and  treacherous,   to  pour 
his  Benedictions  upon   vafl  Kingdoms,  that 
hdA  never  produced  (that  we  know  of)  one 

trulv 


the    EPIPHANY,  201 

truly  obedient  Cieature  ;  this  feems,  accord- 
ing to  our  Coniprehenfion,  adling  above  the 
Rules  of  iMercy. 

That  Expreffion  of  St.  Faul,  That  God's  ^*''  5- 
Grace  never  fo  overflov^r'd,  as  when  Iniquity 
ran  at  the  height,  was  never  fo  verified  to 
the  Letter  as  in  the  Tranfadtions  of  this  Day ; 
Vbi  abimdavit  dcliSlum^  fuperabundavit  & 
gratia.  A  Phyfician's  Skill  never  appears  fo 
admirable,  as  in  curing  a  dcfperate  Difeafe; 
God's  Mercies  never  fo  adorable,  as  in  par- 
doning, where  there  feems  not  to  have  been 
the  leail  Inducement.  The  Gentiles  Crimes 
and  Abominations  had  cried  out  to  Heaven 
for  Vengeance ;  during  many  Ages,  they  had 
infedled  the  whole  Univerfe,  they  had  de- 
bauched whole  Nations,  perverted  the  Ufe 
of  all  Creatures,  prophan'd  all  the  Elements, 
flood  at  Defiance  with  God  and  Heaven, 
almofl  ever  fince  the  Creation ;  their  Un- 
derftandings  buried  in  Darknefs  and  Blind- 
nefs,  their  Hearts  harden'd  and  flupified 
with  Sin  and  Senfuality,  their  whole  Na- 
tures perverfe  and  malicious  in  the  highefl 
Degree.  Therefore,  that  Grace,  that  muffc 
clear  and  illuminate  thefe  clouded  and  dark 
Underflandings,  that  muil  foften  thefe  ob- 
durate and  llony  Hearts,  that  muft  redify 
thefe  crooked  and  depraved  Wills,  that 
mufb  change  the  Nature  of  fuch  habitually 

perverfe 


2,02  SERMON    VII.    Of 

pcrverfe  Wretches,  that  miifl:  make  them 
hate  what  .  they  loved  and  adored,  ho- 
nour and  embrace  what  they  hated  and  ab- 
•  horr'd  j  that  Grace,  which  works  thefe  Mira- 
cles, is  jiiilly  called  a  miraculous  and  pro- 
digious Grace,  a  luperabundant  Grace ;  ^u- 
pcrabimdivcit^  gratia.  Likewife  that  Mercy 
that  can  forget  io  many  thoufandi  of  Years 
Provocations  of  his  Juftice,  that  can  remit 
fo  many  MilUojis  of  Blafphemies  and  Idola- 
tries, with  which  whole  Lives  have  been 
prophaned,  whole  Ages  have  been  defiled  -, 
this  Mercy  that  pardons  fuch  Abominations, 
thofe  Graces  that  reform  and  fan6tify  fuch 
perverfe  and  malicious  Souls,  and  fix  them 
wholly  upon  God  and  Heaven ;  fuch  Graces 
muft  furpafs  all  the  Favours  ever  beftow'd 
on  Man,  fmce  the  mention'd  Enormities  ex- 
ceed all  the  Crimes  ever  committed  againft 
God  :  Vbi  ahiinda'uit  dcUBumy  J'uperabiinda- 
'vit  G?  gratia. 

It  was,  dear  Chriflians,  upon  this  Day 
we  were  made  happy,  by  that  inconceiva- 
ble Mercy,  and  prodigious  Grace  3  when 
that  propitious  Star  invited  u^  Gentiles  to  the 
facredCrib  of  our  New-born  JESUS,  where 
we  were  mad%  Partakers  of  thofe  faving 
Truths,  for  want  of  which  our  unfortunate 
Anceftors  were  miferably  loft.  It  was  in  thefe 
Serm-  5.  T^hree  Kings,  at  St.  Leo  obferves,  that  the 
^'^P'P^'  whole 


the    EPIPHANY.  jjo-* 

whole  Body  of  the  Gentiles  ( notvvithftand- 
ing  their  Rebellions  and  Enormities  of  fo 
old  a  Date )  was  honoiir'd  and  blefs'd  with 
a  gracious  Admittance^  both  to  believe  in, 
and  adore  then  prefent,  the  only  true  God 
and  Author  of  all  things :  Adorant  in  tribus. 
Miigis^  omnes  topuH^  imivcrfitatis  Authorem. 
And  now  the  Knowledge  of  the  iVMO-MeJias^ 
the  fo  long  unkown  Way  to  Heaven,  the 
Adoration  of  the%ue  God  was  no  longer  the 
Prerogative  of  the  Race  of  Jacobs  a  Privi- 
lege of  the  Country  of  Judea^  but  a  Bene- 
dicflion  extended  to  the  whole  World  :  Nori 
in  yudea  tafitwn  Deus^  fed  in  toto  orbe  Jit 
notus. 

Now  it  was,  that  Abraham  began  to 
multiply  his  Race,  by  the  numerous  Addi- 
tion of  the  Gentiles^  call'd  the  Sons  of  Pro- 
mife  -y  and  we  heretofore  the  undutiful  Chil- 
dren, who  in  our  Anceftors  fliamefully  de- 
generated from  fo  faintly  a  Parent,  enter 
this  Day  upon  the  PofTeffion  of  that  glorious 
Title  of  the  Sons  of  Abraham^  by  inhe- 
riting his  Faith.  Intret  in  Fatriarcharum 
familiam  gentium  pknitudo^  fays  St.  Leo  > 
The  whole  Body  of  the  Gentiles  begin  this 
Day  to  be  incorporated  in  the  holy  Family 
of  the  Patriarchs.  Rle^i  generis  dignitatem^ 
Fides  omnibus  facit  effe  commlmcin ;  One 
Faith  communicated  to  yews  and  Gentiles^ 
Vol.  J.  D  d  has 


Hem.  9. 


^04  SERMON    VII.    Of 

has  render'd  the  Dignity  of  being  the  cho- 
fen  People  of  God  common  to  them  both. 
Oh,  inconceiveable  Mercy!  Oh  ever  to  be 
adored  Bounty !  We,  who,  as  St*  Paul  ob- 
ferves  out  of  the  Prophet  Hofea,  were  never 
yet  honoured  fo  far,  as  to  be  own'd  a 
People  belonging  to  God,  regarded  by  Pro- 
vidence, are  this  Day  honour'd  both  with 
the  Title,  and  Advantage,  of  being  call'd  and 
treated  as   his   chofen  Pdftple;  Vocaho  7ion 

J. 

plebem  mcam,  plebem  meam.  We,  the  Objed: 
of  Heaven's  Hatred  for  fomany  thoufands  of 
Years,  called  the  detefted  People  of  God, 
this  Day  changed  the  dreadful  Quality  of 
Enemy  to  God,  into  that  of  Friend  and 
Favourite  of  Heaven,  Vocabo  —  non  diledfam, 
dile^lam.  We,  that  feem'd  excluded  from 
any  Share  in  his  Mercies,  mark'd  out  by 
his  Juftice,  for  Chaflifement,  and  Slaughter ; 
without  hopes  of  Pity  or  Pardon,  are  this 
Day  the  Objed:  of  his  Love  and  Mercy; 

Vocaho non  mifiricordiatn  confeciitam, 

mlfericordiam  confecutatn.   We,  who,  as  the 
fame    Apoftle    obferves,  had   no   Title   to 
T.pl.Ef.  2:    claim  any  Share  in  the  Mejjias  -,  Eratis  Jine 
'  2-  Chrijio  j  never  included  in  any  Treaty  or  Co- 

venant made  with  God,  Hofpites  tejia?nen- 
toriim  ;  So  utterly  abandon'd  in  all  appear- 
ance, that  he  calls  us  People,  for  whom 
Providence  feem'd  not  concern'd  ;  Sine  Deo 

in 


'the    EPIPHANY.  205 

In  hoc  mundo-j  without  a  God  in  this  inorld. 
After  thefe  great  and  innumerable  Calami- 
ties, and  Scourges  j  after  this  fatal  and  long 
Oblivion  of  God  and  Heaven ;  after  fo 
many  Ages  being  deftitute  of  all  etficacious 
Means  to  Salvation  :  after  tliofe  feeming  ir- 
reconcileable  Fends  of  fo  ancient  a  Date, 
that  divided  us  from  the  People  of.  God, 
we  are  now  miraculoufly  united  with  his 
deareft  Servants  and  Friends,  in  the  fame 
Faith,  in  the  fame  Hope,  in  the  fame  Mef- 
Jias ;  who  is  the  common  Peace-maker  be- 
tween us  both,  ipfe  enim  eft  pax  nojlra  ;  ^i'^^^f-  ^' 
who  has  happily  united  us  both,  in  one 
Church,  in  one  Myllical  Body;  ^i  fecit 
zitrdque  uniim.  The  ancient  Separation, 
that  kept  us  at  fuch  a  diftance  both  from 
God's  People,  and  his  Kingdom ;  that 
dreadful  Wall,  that  hindred  all  Communi- 
cation with  God  and  his  Servants,  is  this 
Day  broken  down  ;  Medium  parietern  ina^ 
cerice  Jblvens.  No  more  diftincftion  of  Jew 
and  Gentile  ;  Mercies  are  equally  extended 
to  them  both  ;  the  fo  long  hidden  Way  to 
Heaven  is  now  laid  open  to  all ;  Jew  and 
Gentile  have  free  Accefs,  by  CHRIST, 
to  the  Eternal  FATHER,  being  dirc(fted 
by  the  fame  Divine  Spirit :  Per  ipfum  habcn-  ^'<:'y  '  s. 
tes  accejjum  ambo^  in  uno  fpiritu^  ad  patrem. 
Thefe  illegitimate  Children,  thefe  Sons  of 
D  d  2  Bondage 


:6. 

Hofea  I. 
lO. 

JE^'hef.  2. 
19. 


06  SERMON   VII.    Of 

Bondage  and  Slavery ;  thefe  Dogs,  as  our  Sa- 
viour himfelf  ftyl'd  them,  fhall  be  now  call'd, 
Rom.  9.  jjs  they  are,  fays  St.  Paul.,  Vocabuntur  Jilii 
Dei  vivi ;  Fellow  citizens  with  the  faints^ 
and  domejlicks  in  the  fame  houfe  of  God^ 
Nay,  he  added,  that  vfc  now  are  honour'd, 
in  being  Part  of  that  facred  Structure,  in 
which  God  himfelf  pleafes  to  refide,  by  his 
-  Verfe  zz.  Diviuc  Spirit ;  Vos  cocsdificamitii  in  babifa^ 
ciilum  Dei^  i^i  Spiritu.  Thofe  Hearts  that 
were  defiled  with  all  Impurities,  thofq 
Powers  that  were  prophan'd  with  all  Enor^ 
mities,  thofe  Souls  that  were  pofiefs'd  by 
the  Father  of  Darknefs,  deform'd  and  hide- 
ous, as  become  his  Habitation,  are  now  mora 
beautiful  than  the  rifmg  Sun;  fo  enrich'd 
with  all  the  Ornaments  of  Grace  and  Virtue; 
fo  happily  beautify'd  and  adorn'd,  as  to  be 
chofen  for  that  agreeable  Manfion,  where 
God  himfelf  refides :  Vos  coadifcamini  in 
babitaculiim  Dei.  Did  ever  the  divine  Mercy 
work  fuch  Wonders  as  in  making  fuch  Ene- 
mies worthy  to  be  his  bofom  Friends  ?  Such 
hideous  Monfters,  Angels  of  Light ;  fuch 
Sons  of  Darknefs,  fhining  Pillars  in  the 
Heavenly  Hierufalejn  ?  This,  without  dif- 
pute,  dear  ChrilHans,  is  the  moft  eminent 
Aci  of  Bounty  and  Mercy,  ever  perform'd 
in  the  behalf  of  Man :  But  if  abufed  by  our 
Ingratitude,  will  make  us  the  moft  unfor- 
tunate 


the    EPIPHANY.  207 

tunate  of  Creatures ;  as  I  fliall  prove  in   my 
Sfcond  Part. 

Second    PART. 

G  O  D  's  Mercies  never  appear'd  more 
eminently  above  his  other  Works,  than  in 
the  Call  of  us  Gentiles  to  the  true  Faith  :  Yet 
we  find  his  Tuftice  to  have  left  whole  Kine- 
doms,  which  ftill  miferably  lie  walle.  How 
many  Millions  have  never  heard  of  the  true 
Mejpas?  How  many  Countries,  that  once 
received  him,  have  again  fallen  off,  and  are 
over-run  with  Infidelity  ?  How  many,  that 
pretend  to  follow  him,  obey  only  by  halves, 
admitting  his  Dodrine  in  Part,  and  reject 
what  they  pleafe  ?  Inline,  dear  Chriflians, 
how  many  here  prefent,  have  the  Grief  to  fee 
their  Friends,  Kindred,  and  nearefl  Relations, 
unfortunately  engaged  in  Schifm  and  Error? 
whijfl  they  themfelves  are  fo  happy,  as  to  be 
Partakers  of  the  true  Faith,  which  can  only 
lead  to  eternal  Blifs.  If  any  here  ask,  how 
it  comes  to  pafs,  that  lome  have  been  Call'd, 
others  Abandon'd  j  that  we  are  Chriffcians, 
others  Pagans  j  you  Partakers  of  the  true 
Faith,  others  left  in  Schifms  and  Herefies ; 
you  the  happy  Objed:  of  his  Mercy,  another 
of  his  Juftice  and  Wrath :  Here  human  Rea- 
fon  is  at  a  ftand,  and  mufl  with  all  Humi- 
lity and  Submiffion  cry  out  with  the  great 

Apoillc 


2o8  SERMON    VII.    Of 

Rom.  II.  Apoflle,  O  altitudo  divifiarum  fapientm  ^ 
fcienti(je  Dei !  O  the  profound  Abyfs  of  the 
Trcafures,  both  of  the  Wifdom  and  Know- 
ledge of  GOD!  His  Secrets  are  too  deep  for 
our  Fathom ;  his  Oeconomy  and  Condu<ft  are 
above  our  Reach  j  his  Ways  are  incomprehen- 
iible,  his  Judgments  infcrutable ;  Incompre- 
henfibilia  jmit  judicia  ejus^  tnveftigabiles  vice 
ejus.  To  whom  has  he  ever  open'd  his  Se- 
crets ?  Who  has  he  ever  made  his  Coun- 
fellor  ?  Therefore  St.  Aiigujlin,  contemplat- 
ing the  InfcrutabiUty  of  this  Myjflery,  why 
one  was  Call'd,  another  Left,  declares  fre- 
quently in  his  Works,  he  can  give  no  other 
Anfwcr  to  it,  than  what  St.  Faul  has  left  us:' 
G  Altitudo  !  O  the  profound  Abyfs !  And 
for  fuch  as  are  not  fatisfy'd  with  this  Anfwer, 
he  bids  them  confult  fome  more  learned' 
Bejpu.z^  than  Augiiftin.  ^cerant  Augufiino  doSii^ 
Lti-Cap.    ^^^^^  ^    -g^^  j^^  advifes  them  to   be  careful' 

they  meet  not  with  fuch  as  are  too  prefump- 
tuous:  Sed  caveant  ne  iniicniant  prejumptores. 
In  Obec.     His  Scholar  St.  Pro/per^  efteems  it  a  Myftery 
It  lodged  only  in  the  divine  Breail:,  far  enough^ 

above  the  Reach  of  human  Comprehenlion, 
and  of  which  ;2^;/^  ought' to  attempt  theKnow- 
ledge  ;  Nee  poffihile  comprehendere^  nee  lici-. 
turn  invejligare.  And  therefore  this  Know- 
ledge ought  to  fatisfy  every  Chriftian ;  that 
no  Man  is  in 'the  Way  of  S-alvation^  that  is 

not 


the    EPIPHANY.  209 

not  call'd  by  God's  Mercy,  and  fullain'd  by 
his  Bounty ;  and  that  no  Man  fins^  but  by 
his  own  pervcrfe  Will  j  and  no  Man  periflies, 
but  by  his  own  Sin  and  Malice;  and  this,  with- 
out further  Search  or  Curiofity,  may  and  ought 
to  fatisfy  every  Chriflian  :  Cum  fcire  fuffice^ 
rety  ab  illo  effe  quodjlatur^  &  ab  tllo  non  ejje 
quod  ruitur.  'Tismoft  certain,  no  Man  ever 
niifcarried  but  by  his  own  Fault ;  no  Man 
was  ever  faved,  but  by  God's  Grace.  But 
if  you  will  farther  know,  why  his  Mercy 
draws  one  happy  Creature,  out  of  the  Mafs 
of  Perdition,  and  why  his  Juftice  leaves  a- 
nother  abandon'd  to  a  reprobate  Senfe  :  O 
Altitudo  !  The  calling  the  firft,  was  an  in- 
conceivable Mercy,  the  leaving  the  latter, 
an  A61  of  irreproachable  Juftice. 

Therefore,  dear  Brethren,  how  in- 
finitly  great  is  the  Obligation  of  all  Chri- 
ftians,  who  have  been  the  Chofen  Favourites 
out  of  Millions !  To  whom  God  has  fully 
proved  himfelf  to  be  what  St.  "Paul  calls  him. 
Pater  mifericordtarum-y  the  Father  of  mercies. 
Such  privileged  Perfons,  may  juftly  cry  out 
with  holy  David^  Nofi  fecit  taliter  oinni  ^M-  H7- 
7iationi  \  all  Countries  and  People,  have  not 
been  treated  with  that  Tendernefs  and  Mercy 
as  you  have  been ;  for  all  which  we  can  give 
no  Reafon  on  our  Side,  that  could  deferve 
this  Preference.  For  if  we  confider  the  In- 
clinations 


Rem 
21, 


210  SERMON    Vll.    Of 

clinations  of  thoufands  of  Infidels,  they  fiif- 
pafs  us  in  the  Gifts  of  Nature ;  more  rhild, 
more  humble,  more  compafTionate,-  more 
charitable,  more  juft  in  their  Dealings,  than 
thoufands  of  us  Chriftians  y  and  in  all  Ap^ 
pearance,  had  they  been  call'd  to  the  true 
Religion  and  Woriliip,  would  have  excell'd 
us  in  Chriftian  Virtues.  Yet  by  an  infcruta- 
ble  Secret  of  God's  Judgments,  they  are  left 
in  Sin,  and  Infidelity,  for  everlafting  Re- 
proach and  Contumely,  Vas  in  contumeltam : 
whilfl:  you  are  preferr'd,  without  the  leaft 
Defert ;  chofen  for  everlafting  Honour  and 
Glory  J  Vas  in  honorem.  One  is  juftly  aban- 
don'd  for  his  Sins,  another  is  one  of  theEledt^ 
who  deferved  as  little:  A  Peter  is  call'd  to 
Repentance,  a  yudas  dies  in  Defpair  :  This 
jtom.  II.  made  St.  Paul  invite  all  Gentiles  to  enter  into 
the  Contemplation  of  this  furpriling  Myflery : 
Ficie  ergo  bonitatem  iS  feveritate??!  Dei  :  Be- 
hold the  bounty  and  fever ity  of  God  y  his  Se- 
verity, to  thofe  poor  Creatures,  who  were 
never  call'd,  who  have  finn'd,  and  never  rife 
again  j  In  eos  quidem^  qui  ceciderunt^  feverita- 
Um:  And  his  Bounty  and  infcrutable  Mercy 
to  you,  hi  tc  ant  em  bonitatejn  Dei  j  who 
have  been  call'd  before  Millions  to  the  true 
Faith,  and  true  Church.  Happy  we,  if  grate- 
ful and  fiithful  in  our  Mafler's  Service !  Si 
fcrmanfcris  in  bonitate ;    If  you  remain  in 

that 


the    EPIPHANY.  211 

that  happy  State,  his  Mercy  has  placed  you 
in  ;  if  you  conferve  that  Faith,  correlpond 
with  thofe  Graces  he  has  hcap'd  upon  yovi ; 
otherwiie  you  will  be  cut  oft  from  that  di- 
vine Olive,  into  which  you  were  grafted, 
aUoqiiin  &  tu  exciderts.  As  it  is  an  ineffable 
Blemng  to  have  been  call'd  to  the  true  Faith, 
before  thoufands  more  deferving  than  We  ; 
fo  the  abufing  fo  fignal  a  Grace,  fo  infinite  a 
Favour,  will  prove  fo  fatal  an  Ingratitude,  a 
Crime  of  fo  black  a  Die,  as  to  render  us 
more  unworthy,  more  execrable  in  the  fight 
of  Heaven,  than  thofe  unfortunate  Pagans, 
that  never  heard  of  God  or  Chrifl. 

This  will  evidently  appear  by  a  familiar 
Example :  Had  any  Perfon  here  two   Ser- 
vants both  negligent  and   undutiful  to  au 
exorbitant  Degree  j  one,  for  his  Fault,  you 
julHy  turn  outof  yourService,  banifh  him  your 
Sight,  leave  him  without  all  hopes  of  ever 
being  received  in  Favour  :    The  other,  tho' 
equally  guilty,    is  by  pure  Favour  pardon'd 
his  pafl  Faults,  admitted   into  your  Family, 
made  your  Favourite,  trultcd  with  your  Se- 
crets, difpofes  and  governs  all   things  under 
you,  with    more  Freedom  and  Confidence 
than  before  he  offended.   Should  this  Favou- 
rite  prove  fo    ungrateful  a  Wretch,    as  to 
abufe  your  Goodncfs,  flight  your  Kindnefs, 
vilify  your  Favours  fo  far,  as  wilfully  to  re- 
Vo  I,.  I.  F.  c  larfe 


2  12  SERMON    Vil    Of 

lapfe  into  all  thofe  Faults,  for  which  your 
Goodnefs  once  pardon'd  him,  and  to  which 
he  returns  again,  without  the  leaft  Senfe  of 
Gratitude,  for  your  Bounty  toward  him,:  in 
preferring  him  before  his  Fellow-fervant, 
who  dcfcrved  no  worfe  than  he.  Had  any 
here  fo  unworthy  a  Servant,  would  you  not 
'  efteem  this  Ingratitude,  infinitely  more  cri- 
minal, than  all  the  other  Servants,  whom  you 
pardon'd  not,  ever  did  againll  you ;  who, 
although  faulty,  yet  never  abufed  your  Pa- 
tience, never  infulted  over  your  Bounty, 
never  defpifed  your  Favours,  after  fo  graci- 
ous a  Pardon,  as  this  other  was  Partaker  of. 
Our  Crime,  dear  Chriftians,  is  infinitely 
more  enormous  than  fuch  a  Servant's;  if  we 
abufe  this  ineffable  Mercy,  with  which  we 
Gejjtilcs  were  blefl  on  this  Day,  in  being 
call'd  to  the  Faith  of  Chrift.  We  were  all 
unprofitable  and  criminal  Servants,  equally 
guilty  in  our  Firfl-parents,  and  afterwards 
by  our  own  Wills,  infinitely  perfidious,  in- 
finitely rebellious  againft  our  Divine  Mafler ;. 
for  which  Enormities,  millions  of  millions 
of  unfortunate  Wretches  were  juflly  aban- 
don'd,  juftly  excluded  from  Faith  and  Hea- 
ven :  When  you,  by  an  infcru table  Mercy, 
have  been  call'd  in  your  Fore-fathers,  to  the 
true  Faith  ;  had  your  Pardon  granted,  your 
Crimes  remitted ;  you  made  Members  of 
the  True  Church  ;  inftrucfled  in  thofe  Hea- 
tcnly  Myfleries  3  made  Partakers  of  thofe 

fandifying 


the    EPIPHANY.  213 

fancflifying  Sacraments,   without  which  no 
Salvation  ;    placed   in    the    certain  Way  to 
Heaven,    fortify'd  with  divine  Graces,    in- 
ftrufted  by  faintly  Documents,   encouraged 
by  mofl  fatherly  Promifes,  animated  by  the 
powerful  Example  of  God  made  Man.    'Tis 
true,  that  Chrill  came    for  all,   did  fuffici- 
ently  for  all,  Died  for  all,  yet  Millions  were 
fo  unfortunate,  as,  for  their  Sins,  to  be  juftly 
deprived  of  the  Knowledge,  Ufe^  and  Appli- 
cation of  fo  infinite  and  fovereign  a  Remedy 
to  their  unfortunate  Souls  j  whilft  you,  dear 
Chriftians,  who   wer^  equally  undeferving, 
equally  fhipid,    equally  blind,   equally  har- 
dened by   Vice,    equally   criminal,     fliould 
have  your  Eyes  and  Underftandings  open'd, 
and  illuminated  by  thole  faving  Truths  our 
SAVIOUR  came  to  teach ;   your  Heart? 
warm'd,  and  vour  Affections  inflam'd  with 
his  precious  Blood,  and  bitter  Pallion  :  Your 
Sins  blotted  out  by  the  infinite  Value  of  that 
ineftimable   Ranfom,    fufficient  to  redeem 
an  hundred  Worlds.    O  Altitudo  I 

This  makes  us,  dear  Brethren,  the  moft 
liappy  of  Creatures,  if  our  Lives  are  a  con- 
ftantand  grateful  Acknowledgment  of  fo  fig- 
nal  a  Mercy  and  Favour  j  if  we  concur,  and 
correfpond  on  our  Parts,  with  thcfe  furprif- 
ing  Graces :  But  on  the  contrary,  if  we  live 
fo,  that  our  Behaviour  is  not  a  conftant  Ex- 
preflion  of  our  Gratitude  for  fo  undeferved 
a  Preference,  and  Bleffing  j  if  the  Gentiles 
E  e  2  (as 


214  SERMON    VII.    Of 

(as  St.  Paul  complain'd  of  the  Converts  of 
his  Days )  are  fcandaliz'd  and  tempted  by 
our  Behaviour,  To  blafpheme  the  Name  of 
GOD:  This  will  be  the  Crime  of  Crimes, 
after  fo  fignal,  fo  miraculous,  fo  undeferved 
ii  Preference  of  us  before  the  greateft  part  of 
Mankind  ;  after  this,  to  contemn  him  in  our 
ov^^n  Perfons,  and  render  him  defpicable  to 
others,  when  we  have  been  honour'd  by  him, 
in  the  highefh  degree  our  Nature  was  capa- 
ble of.  This  Contempt  of  the  higheft  inftance 
of  his  Bounty  and  Mercy,  this  enormous 
Sin  of  Ingratitude,  is  fo  hateful  in  the  Sight 
of  our  infinite  Benefacflor,  that  he  declares, 
nothing  fo  infupportable,  as  the  unjuft,  and 
unworthy  Returns  of  fuch,  as  were  once  ho- 
nour'd with  his  Favour,  and  enrich'd  by  his 
pfaim.^^.  Bounty  :  For  as  the  Prophet  D^wV  declares  j 
'  ^"  Si  inimiciis  ?neus  maledixijfet  ??nhi  fiiftinuiljhn 

iitiqiie.  If  my  Enemy,  whom  I  always  treat- 
ed as  fuch,  keeping  him  at  a  jull;  Diftance, 
if  'Turk  or  Pagan,  to  whom  as  yet  I  have 
never  open'd  the  Secrets  of  Fleaven,  andMy- 
fteries  of  Salvation  ;  if  they,  my  always  de- 
clared Enemies,  fliould  blafpheme  my  holy 
Name,  fnaledixiffet  mihi ;  The  Infolence, 
tho'  great,  might  have  been  fupported,  y^//?/- 
Ver/e  1 4.  nuijjem  utique :  But  for  you,  Homo  ujiaiiwiis^ 
dux  mens  ^  notus  mens ;  You,  to  whom  I  had 
united  myfelf  as  one  Heart  and  one  Soul ; 
my  dear  and  intimate  Friends,  lodged  you  in 
my  own  Sanc^luary,    fed  you  at  my  pwn 

'Table 


the  EPIPHANY.  215 

Table,  with  the  fweet  and  delicious  Food  of 
Angels }  ^i  Jimulvieciim  dukes  capicbas  cibos: 
Placed  you  in  my  Catholick  Church,  made 
aperfe(5t  Reconciliation  and  Union,  between 
yoa  and  Heaven,  In  do  mo  Dei  d?nl)ulavimus 
cinn  confenfii :  After  I  had  chofen  you  before 
Milhons,  preferr'd  you  before  whole  Nations, 
faved  you  from  Perdition,  refcued  you  out 
of  the  Jaws  of  Hell :  And  that,  after  all  thefc 
high  Exprellions  of  Love  and  Mercy,  thefe 
innumerable  Titles  that  cry  out  for  Grati- 
tude, and  Obedience,  you  Ihould  turn  my 
bitter  Enemies,  and  fide  againd:  me. 

What  can  the  Divine  Juftice  pronounce 
fevere   enough,  againft   this  barbarous   and 
jnonftrous  Ingratitude  ?  The  fame  Prophet 
David  tells  us  in  the  following  Verfe,   God 
will  not  have  Patience  to  expert  their  natural 
Death,  but  will   hurry  them   away  without 
the  leaft  Warning  j  give  them  no  Time  to 
repent,  no  Time  to  cry  for  Mercy  j  furprife 
them  by  a  fudden  and  unprovided  Death; 
Defcendant  in  Infernum  'viventcs  :  Let  them  p/aim  54. 
fink  alive  into  Hell.  This  Contempt  of  God's  ^^• 
Favours  and  Mercies,  this  Sin  of  Ingratitude 
turns  his  Love  into  Hatred,  as  the  fame  Pro- 
phet David  explicates  at  large  in  his   hun-  p/ahK 
di'ed  and  fifth   Pj'ahn^  where  he  Numbers  *°5- 
the  Favours  received  by  the  Children  o^ljrael; 
their  Delivery  out  of  Bondage;  their  paifnig 
the  Red-Sea;  their  Prefervation  in  theDcfert, 
with  their  ungrateful   Returns ;  their  mur- 

muringj 


2i6  SERMON    VII.    Of 

muring,  their  Sedition,  their  Schifm,  tlicir 
Infidelity,  their  Idolatry,  their  inhuman  Sa- 
crifices: All  which  Abominations  God  had 
fuffer'd  for  many  Centuries  at  the  Hand  of 
the  Gentiles  J  that  knew  him  not ;  but  when 
his  chofen,  ^nd  beloved  People,  his  darling 
Ifrael,  was  fo  ftupendoufly  ungrateful,  as 
to  vilify  all  Favours  received,  and  provoke 
him  with  thefe  Abominations ;  his  Patience 
could  not  bear  it,  but  his  Love  was  turn'd, 
as  the  Prophet  obferves,  not  only  into  An- 
ger, but  Rage  and  Fury  ;  Iratia  cji  furore 
Dominus  i?i  popuhwi  fimm.  Fury,  as  Philo- 
fophers  obferves  is  not  a  common  fort  of 
Anger,  but  a  Rage,  that  is  reftlefs  till  it  gluts 
its  felf,  with  Blood  and  Revenge  :  A  Rage, 
which  the  Wife-man  calls  that  kind  of 
Anger,  that  puniflieth  without  Bounds, 
Chaftifes  without  Pity,  or  Mercy;  Non 
Pro-i\  27.  fj^Jj^i  mife?^icordiam  eriujjpejis  furor  :  A  Rage 
that  is  accompanied,  as  Mofes  fays,  with 
-D^«/- 32.  a  devouring  Fire  j  Ignis  fuccenfus  in  furore 
^'-  meo :   A  Fire,  that  fearches  every  Corner  of 

thofe  melancholy  infernal  Caves,  and  will 
burn,  as  long  as  Hell  fliall  laft;  &  ar debit 
iifque  ad  Inferni  noviffima. 

This  dreadful  Confequence  of  Man's  In- 
gratitude, this  inhuman  Return  for  fuch 
eminent  Favours,  made  St.  Peter  explicate 
himfelf  at  large  upon  this  Point,  that  we 
might  be  fenJible  of  fuch  unworthy  Proceed- 
z  Pet,  2.  ings.  Si  rcfigientes  coinquinationcs  feculi,  in 
^'^-  cognitio72e 


•//j^EPIPH  ANY.  217 

cognitionc  Domini  nojlri^  G?  fahatcris  yefu 
Chrijii  ;  Wholbever  have  been  fo  happy, 
as  by  the  Alliftance  of  God's  Grace,  to  riy 
from  the  dangerous  Infection  of  this  World, 
when  bleft  with  the  Knowledge  of  our  Lord 
and  Saviour  Chrift  Jefus ;  His  rurfus  impli- 
cati  fiiperaiitur :  yet  fliall  be  fo  unfortunate, 
fo  ungrateful,  as  to  plunge  themfelves  a  fe- 
cond  Time  in  their  once  renounced  and  for- 
faken  Diforders.  What  will  be  the  Confe- 
quence  of  fuch  Relapfes,  but  that  their  pre- 
fent  Condition,  is  much  more  deplorable 
than  their  former  j  Fa^a  fu?it  pofieriora^  de- 
teriora  priori  bus.  Wherefore  the  fame  A- 
poftle  concludes,  Melius  ejiim  erat  illis  non  2  Pd.  z. 
cognofcere  vias  jujiitice ;  They  had  better  ^'' 
have  remain'd  in  their  Ignorance  and  Blind- 
nefs,  in  their  Abominations  and  Idolatry, 
never  to  have  been  bleft  with  the  Faith  of 
the  true  Mejjias^  the  Knowledge  of  the  Law 
of  God ;  never  to  have  known  the  Paths 
that  lead  to  Heaven  ;  ^cUn  pojl  agnitioiiem 
retrorfum  confer  tit  Then  to  be  fo  miferable, 
as  after  fuch  divine  Lights,  to  return  again 
to  our  Ways  of  Darknefs.  St.  Faid  in  like 
manner  told  the  yews^  who  avail'd  them- 
felvesupon  the  account  of  Revelations,  which 
had  been  made  to  them,  that  God  had  con- 
fided to  them  the  Secrets  of  his  Worfhip, 
the  Prophelies  of  their  own,  and  the  World's 
future  Happinefs.  But  alas !  What  Advan- 
tage would  they  reap  from  thcfe  Privileges, 

if  ■ 


2i8  SERMON    VII.    Of 

if  their  Lives  were  not  an  exadt  Obfervancft 
of  this  Law  j  if  their  Lives  were  not  fquared 

Rom  2      ^°  ^^^   Rules  and   Precepts  ?  Si  prevaricator 

25.  legisjis^  fays  St,  Paul^  if  you  break  its  Com- 

mands J  Circiimcifio  tiia  prcepittium  fa6inm 
eft :  Your  having  that  Pledge  of  God's  Kind- 
nefs  put  into  your  Hands,  his  Divine  Law ; 
your  being  mark'd  out  for  his  peculiar  Peo- 
plcj  your  Circumcifion,  and  all  your  Privi- 
leges, make  you  no  lefs  miferable  than  the 
poorefl:  Pagan.  Had  not  the  IJraelites^  that 
apoftatiz'd  under  yeroboain^  better  never 
have   known  the  Law  of  the  Lord  of  Ifrael^ 

•  than  to  have  turn'd  his  Honour  to  the  Tem- 

ples of  Idols  f  Had  not  Judas  better  have 
remain'd  the  worfl  of  mofl  obflinate  Je-ws^ 
than  to  have  heard  the  Law  of  Chrift,  and 
to  betray  its  Maker  ?  Therefore  our  Saviour 
told  the  PharifeeSy  who  were  fo  zealous  in 
gaining  Profelites,  that  if  their  Converfion 
to  the  ycioift:)  Law  were  not  accompany'd 
with  an  abfolute  Change  of  Manners,  in  fuch 

^j  as  embraced  that  Worfhip ;  Facitis eum  filiiwi 

Geheniice  duplo  quaju  vos.    The  poor  Convert 

was  more  miferable  than  ever,    fentenced  a 

double  Damnation,  for  abufmg  fo  fignal  aCall. 

But   our  Saviour,   in  St.  Johns  Gofpd^ 

comes  yet  more  home  to  our  prefent  Point, 

when  he  told  the  Jews^  to  whom  he  preach'd, 

before  whom  he  wrought  fo  many  Miracles, 

to  convince  them  he  was    the  true  Meffias  -, 

the  only  Way  to  Heaven,    as  he  calls  him- 

felf: 


>' 


the    EPIPHANY.  219 

felf ;  that  all  thofe  Advantages  not  rightly 
ufcd,  would  avail  them  nothing  j  but  on 
the  contrary,  they  had  been  more  happy, 
never  to  have  heard  of  the  true  Meffias^  or 
his  Law :  For  as  our  Saviour  faid,  Si  non  ve-  7'^'"  '  ?• 
nijjem^  &  locutus  fuijj'em^  peccatum  non  habe- 
rent.  If  I  had  not  appear'd  amongft  you, 
and  preach'd  my  Gcfpel,  you  had  not  been 
fo  criminal :  But  now,  fmce  I  have  open'd 
your  Eyes,  convinced  you  with  Miracles, 
proved  my  Miffion  by  your  own  Law  and 
Prophets,  Excujationem  non  habent  de  pec- 
catojiio-y  they  are  left  without  Excufe.  This, 
dear  Chriftians,  will  be  apply 'd  to  us,  who 
have  been  call'd  before  thoufands,  who  in 
appearance  deferved  the  Grace  better : 
Since  he  has,  as  you  have  heard,  preferr'd 
you  before  your  Neighbours,  Friends,  and 
neareft  Relations  j  given  you  a  full  Know- 
ledge of  your  Crimes  j  provided  you  with  in- 
fallible Remedies  againfl  them  ;  placed  you 
in  the  certain  Way,  if  you  will  walk  in  it, 
of  obtaining  everlafling  Blifs :  Therefore 
fuch  as  correfpond  not  with  thefe  Graces, 
make  not  the  right  ufe  of  thefe  Mercies, 
Excufationetn  noji  habent  de  peccato  Juo^ 
will  be  deftitute  of  all  Excufe  and  Defence, 
that  might  help  to  fave  them.  We  cannot 
anfwer,  with  Heathens  and  Infidels,  that  we 
knew  not  the  Law ;  for  it  has  been  preach'd 
unto  us :  That  we  were  ignorant  our  Lives 
were  fo  guilty  and  enormous  j  for  our  Crimes 
Vol.  I.  F  f  have 


220  SERMON   VII.    Of 

have  been  clearly  laid  open  before  us :  Wc 
cannot  copiplain  we  wanted  Means  to  heat  our 
feard  Confciences ;  for  moft  fovereign  Reme- 
dies have  been  put  into  our  Hands :  We  can- 
not complain  we  knew  not  the  World's  Mef- 
fias  J  for  he  has  publifh'd  his  Coming  and 
Appearance,  by  innumerable  Miracles,  made 
known  unto  us :  We  cannot  pretend  the 
Paths  of  Heaven  are  ftill  inaccelTable  ;  for 
they  have  been  beaten,  and  made  plain  to  any 
that  does  not  wilfully  Ihut  his  Eyes  j  you  have 
been  fet  in  them  with  fuch  certain  Direfti- 
ons,  that  nothing  but  a  wilful  Blindnefs  could 
hinder  you  from  v/alking  fteadily  to  eternal 
Blifs:  Therefore,  if  we  run  aftray,  it's  wholly 
our  own  Fault,  we  are  deprived  of  all  De- 
fence, ftruck  dumb  by  a  Self-con vidtion,  Ex^ 
ctifationem  non  haheiit  de  peccato  fuOy  no  Ex-, 
cufe  left  to  lefTcn  our  Dooqi. 

Let  me  therefore,  dear  Chriftians,  con- 
clude, earneftly  befeeching  you,  as  St.  Paid 
did  the  Rphejians^  Obfecro  ut  digne  ambuletis 
T^phef.  I.    ijocatione,  qua  vocati  ejlis ;  to  live  as  becomes 
*'  Men  honour'd  with  fo  merciful  a  Call:     A 

Call  that  was  the  moft  undeferved,  moftfig- 
nal,  moft  aftonifliing  Grace  that  finfulMan 
could  ever  receive  from  Heaven  j  and  con-^ 
fequently  our  Behaviour  ought  to  be  the  moft 
humble,  the  moft  grateful,  moft  faithful  and 
fteady  Performance  of  all  Chriftian  Duties, 
that  ever  was  feen  in  Creatures.  Let  our  daily 
Meditation  be,  how,  upon  this  Day,  by  an 

Omnipotent 


the    EPIPHANY.  221 

Omnipotent  Mercy,  after  fo  many  thoufand 
Years  Rebellion,  after  the  Crimes  of  fo  many 
Ages,  the  Contempt  of  GOD,  the  Abufe 
and  Prophanation  of  all  his  Creatures,  for 
which  we  feem'd  juflly  abandon'd  for  ever- 
more to  the  Slavery  of  Hell,  we  were  hap- 
pily fnatch'd  out  of  the  Lion's  Jaws ;  rcfcued, 
as  St.  Paul  fays,  out  of  the  hands  oitbe  poiver 
of  darkjiefs ;  Eriptiit  nos  dc  potcfiatc  tciie-  CoLli^. 
brariim  ;  and  happily  tranflated,  In  Dei  lu- 
men &  gloriam,  to  the  Light  and  Glory  of 
GOD;  made  Partakers  of  the  Light  of  his 
divine  Gofpel,  which  will,  if  followed,  cer- 
tainly diredt  you  to  the  more  bright  and  re- 
fulgent Rays  of  Eternal  Glory.  Remember 
hourly,  as  St.  Leo  fays,  Memento  cii jus  capitis  -W-  ^• 
(^  corporis  fis  rncmhrmn-y  to  what  Head  '^^^^''^• 
you  are  this  Day  United,  and  of  what  Body 
you  are  made  happy  Members :  In  a  Word, 
lays  he,  jlgnofce^  Chrijlianey  dignitatem  tuam ; 
Own,  Chriftian  Man,  and  contemplate  thy 
new  Dignity :  JLt  noli  in  veterem  'vilitate?n  de- 
generi  converfatione  redire  3  for  Shame  dege- 
nerate not  fo  far,  difgrace  not  your  felves  to 
that  degree,  as  to  return  to  thofe  mean  unwor- 
thy bafe  Ways,  that  diflionour'd  the  Life  of 
Man,  before  this  happy  Call  and  Converlion. 
Let's  imitate  the  Firft-fruits  of  us  Gen- 
tiles^ thofe  generous  and  glorious  Kings ;  who 
were  no  fooner  call'd  to  the  Faith  of  Chrift, 
but  they  were  raifed  above  the  Charms  of 
this  World.  Neither  the  Love  of  Eafe  or 
their  own  Homes,  not   all  the  Pomps  and 

Magnificence 


SERMON    VII.    Of,  &CC. 

Magnificence  of  Herod's  Court,  the  greateft, 
according  to  Jofeph^  that  perhaps  the  World 
had  {z^.Xi  J  neither  this,  nor  the  Apprehenfions 
of  moil  imminent  Dangers  could  ftop  them 
in  the  Search  after  this  New-born  King,  nor 
hinder  their  Zeal  from  publick  Adoration  : 
Nor  was  this  perform'd  in  a  flight  Manner, 
but  by  an  intire  calling  of  themfelvesand  all 
they  poflefl  at  his  Royal  Feet.  This  was 
fully  done  and  fignify'd,  as  St.  Bernard  ob- 
ferves,  by  the  three  Offerings  they  made ;  in 
the  Gold  they  confecrated  to  his  Service,  all 
the  Treafure  and  earthly  Subilance  they  pof- 
fefl  in  this  World.  In  the  Frankinfence, 
which  figniiies  Prayer,  they  tellify'd  an  in- 
tire devoting  themfelves  to  a  fpiritual  Life 
for  the  future  j  for  Prayer  is  nothing  elfe  but 
an  ardent  Defire  of  God  and  Heaven.  By 
Myrrh,  which  keeps  things  from  Putrefac- 
tion, they  dedicated  themfelves  to  Penance 
and  Mortification,  which,  as  St.  Bernard  ob- 
ferves,  conferves  from  the  Corruption  of  Sin  ; 
Ne  diffinens  in  vitia  putrejiat  j  left  by  the 
Diffolution  of  Sin,  the  Soul  may  be  tainted 
and  perifli :  Thefe  were  Emblems  of  their 
future  Behaviour,  during  the  reft  of  their 
Lives  J  they  were  careful  never  to  return  to 
their  old  Ways,  in  which  they  had  walk'd 
before  their  Con verfion,  but  went  Home,  as 
the  Scripture  tells  us,  another  Way,  per  a- 
liam  viam  :  Let  us  follow  them*  dear  Chri- 
ftians,  and  never  ftop,  till  we  arrive,  as  they 
did,  at  the  heavenly  Hierujakm.    Amen. 


CATHOLICK  LOYALTY: 

Upon  the  Subje(5l  of 

Government   and   Obedience. 

Deliver'd  in   a 

SERMON 

BEFORE    THE 

KING  and  QUEEN, 

In  His  MAJESTY'S  Chapel  Royal  at 

WHITEHALL, 

On  the  Thirtieth  of  January,  1687. 


Per  me  Reges  Regnant.      By  me  Kings  Reign, 

P  R  o  V.  viii.  15. 

"^•~  '  '  ■"  '     '  '  — ■     ■'         ■       '         '    ■      "--  ■  ■    ■-■■■■■   <r'  ■    ■      ■'  ■■■»■■■   ^■^— ^Wl   ■    ■   ■ 

As  Puhlijh'd  by  His  Ma ji sty's  Command. 

I     ■  '  III,  r 

By  the  Reverend  FATHER 

EDWARD     SCARISBRIKE, 

Pricft  of  the  Society   of  J  E  S  U  S. 


Printed  in  the  Year  MDCCXLL 


u 


To    His    Sacred 


MAJESTY- 


SIR,  -^'' 

N  Duty  and  Obe^ 
dience  to  Your  Ma- 
jefty's  Order,  and 
in  a  moft  Profound  and  Re- 
verential Acknowledgment  of' 
the  Honour  of  Your  Royal 
Command,  I  have  prefumed 
to  lay  thefe  Papers  at  Your 
Vo  L.  I.         G  g  2  Sacred 


JbEDICATlON. 

Sacred  Feet,  ^s  the  truly 
Catholick  Doctrine 
of  that  Society,  whereof  the 
Author  hath  the  Honour  to 
l)e  a  Member;  and  who  is,  to 
the  higheft  degree  of  Vene- 
ration, 

Sir, 
The  mofi  Dutiful  of 
your  Majeftfs  Suhjecis^ 


Edward  Sgarisbrike. 


SERMON  VIII. 

Catholick  Loyalty: 

upon  the  Subje6l  of 
GOVERNMENT  2.ndi  OBEDIENCE. 


PROV.  viii.   J 5. 
Per  me   Reges   Regnant. 

By  me  Kings  Reign. 

ERE  is  a  whole  Sermon 
( Sacred  Majefty )  wrapt  up 
in  a  fliort  Text,  of  only 
four  Words,  Per  me  Reges 
Regnant :  And  in  this  plain, 
fliort  Text,  the  Wifdom  of 
God  preaches  to  the  Sons  of  Men.  It  prea- 
ches, I  fay,  to  All,  without  Exception ;  to 
Rulers  as  well  as  to  Subjc<fls.  It  admo- 
nifhcth  Kings,   by  whofe  Commiflion  they 

Govern, 


228  SERMON     VIII. 

'Qcverny  and  inflruds  the  People  at  the 
fame  time,  whom  they  are  to  Ohey,  If  the 
irrefragable  DoSirine,  and  the  uncontejlable 
Authority  of  this  emphatical  Portion  of 
holy  Writ,  had  been  taken  into  Thought 
and  laid  to  Heart,  when  time  was,  as  it 
ought  to  have  been  ;  there  would  have  been 
no  Occafion  for  the  rueful  Solemnity  of  this 
Day's  meeting :  No  Subject  for  an  Anni- 
verlar\\  m  perpetual  Memory  (and  Dete- 
ftation )  of  fo  execrable,  treafonable  and  bar- 
barous a  Regicide :  A  Regicide^  committed 
in  the  Face  of  the  Sun,  in  cold  Bloody  and 
under  a  Pretext  of  Law  j  Nay,  and  to  con- 
fummate  the^  Wickednefs^  by  the  Hands  of 
rebellious  SubjeBs,  and  before  the  very  Gate 
of  their  Sovereign's  Royal  Palace. 

This  is  not  a  Place  or  an  Argument  for 
high  Flights,  or  florid  Difcourfes ;  but  with- 
out more  Words,  it  was  a  Diabolical  Vior? 
lence  upon  the  Per/on  and  Dignity  of  a 
Lawful^  a  Jujiy  a  Merciful  and  moft  Ex- 
cellent Prince.  Now  if  Innocent  Blood  fhall 
defile  a  Land,  even  in  a  private^  fingle  Cafe 
of  Murder-,  and  barely  for  defacing  the 
Image  of  God  in  a  kind,  of  'Theological  AU 
lufion  or  Figure :  What  Judgments  may  not 
a  Nation  reafonably  dread,  and  expedt, 
from  God's  Jufiice  and  Vengeance^   for  fo 

National^ 


Cat  HO  LICK  Loyalty,  <^c.  229 

National,  fo  Daring,  fo  Co?nplicated  a  Mur^ 
der  as  this  was !  A  Murder,  that  carried  Op- 
prejpon,  Treajhn,  Sacrilege,  and  the  whole 
Roll  of  Crying  Mortal  Sins  in  the  Veins  of 
it.  A  Murder,  that  ftruck  at  the  Divinity 
of  Power,  as  well  as  at  the  Adminijlration 
of  it;  and  at  the  fame  time  attacked  the 
Life  of  the  Prince,  and  bid  a  Defiance  to  his 
Royal  CharaSfer. 

Upon  this  Confideration  it  is,  that  we  are 
called  together  to  humble  our  felves  before 
Almighty  God,  with  Parting  and  Prayers, 
to  implore  the  Divine  Mercy  to  accept  of 
our  true  Repentance  and  hearty  Contrition 
for  all  our  by-paft  heinous  Sins,  and  grant 
us  his  holy  Grace,  that  we  may  live  here- 
after in  perfedl  Union  and  Charity,  and  in  a 
dutiful  Obedience  to  God  and  our  Gover- 
nors, and  in  Love,  Peace  and  Agreement 
with  one  another.  For  this  Reafon  it  is,  that 
we  are  now  met  to  proftrate  our  felves  be- 
fore the  Father  of  Mercies,  moft  fervently 
to  befeech  him  in  his  infinite  Goodnefs,  to 
be  gracious  to  our  Brethren,  as  well  as  to 
our  felves  >  and  to  avert  that  deftroying  Ven- 
geance, which  we  may  fo  juftly  fear,  and 
cannot  but  tremble  under  the  thought  of,  for 
thc'almoft  inexpiable  Sin  of  Blafpheming 
God's  Anointed,  and  for  the  Effufion  of  his 

Blood. 


230  SERMON    yill. 

Blood.    Not  but  that  I  do  in  Charity  hope, 
and  in  a  full  Periuafion  of  Reafon  prefume, 
that  every  Soul,  that  hears  me  this  Day,  can 
lay  his  Hand  upon  his  Heart,  and  acquit  him- 
felf  of  having  had  any  Part  in  this  Hellifli 
Tragedy,  either  in  Thought,  Word  or  Deed, 
in  a  dired:  Tendency  to   fo  black  an  End. 
We  cannot   fo   much   forget  the  Duties  of 
our   Profeffion,  either  as  Chriflians,  as  Ca- 
tholicks,  or  as  Subjedis,  for  we  have  been 
taught  better  things  j  but  a  National  Wicked- 
nefs,   we  know,  calls  for  a  National  Pu- 
niihment.  And  briefly,  Be  it  what   it  will, 
we  are  all  Offenders,  all  Provokers,  and  every 
good  Chriftian,  is  to  bear  his  own  Burthen 
without  criminating  Lijiruments  or  Parties, 
No,  beloved  Chriflians,  Repentance  and  For-- 
givenefs  is  the  Work  and  Duty  of  the  Day: 
And  it  would  have  a  very  ill  Grace,  whilil  we 
are  upon  our  bended  Knees,  in  Supplications 
to  the  Dilpenfer  of  all  Mercies,    for  an  A(S 
of  Oblrcionfor  our  f elves  :,  at  the  fame  time 
not  to  allow  an  Amnejiy  one  to  another, 

B  u  T  to  haflen  to  my  Bufinefs,  Here  is  a 
horrid  thing  done,  which  moft  certainly 
would  never  have  been  done^  if  the  Doers 
of  it  had  but  kept  ferioufly  in  their  Thoughts 
thefe  Words,  Fer  me  Reges  Regnant,  By  me 
Kings  Reign ;    and  I  do  not  know  a  better 

Prefervative 


Catmolick  Loyalty,  &c.  231 

Prefervative  for  the  future,  againft  thefe 
Principles  and  Praiftices,  that  wrought  all  our 
former  Mifery  and  Woe,  than  a  plain  Ex- 
pounding upon  this  Text,  Per  me  Reges 
Regnant.  St.  Paul  fpeaks  to  the  fame  pur- 
pofe,  Non  eft  potefias  nifi  a  Deo^  C.  xiii.  V.  i. 
ad  Rom,  That  is  to  fay.  Government  it  felf, 
and  all  the  Powers  of  Goverm?ient,  are  of 
Divine  Appointment  and  Inftitution  :  And 
this  fhall  be  the  firft  Point  of  my  Difcourfe. 

Now  if  it  be  granted,  that  Government 
is  of  God,  it  follows  neceflarily,  that  Sub- 
jeBion  mufl:  be  fo  too ;  for  Order  is  the  Ex- 
cellency of  Power  it  felf-y  and  they  derive 
both  from  the  fame  Fountain  :  Superior  is 
Nonfenfe  without  Inferior  :  And  the  Rela- 
tives cannot  ftand  one  without  another.  If 
Governors  he  from  God^  foare  the  Governed; 
if  Power^  fo  is  SubjeBion.  Briefly,  I  find 
one  Propofition  here  involved  in  another  ; 
and  that  the  Obedience  of  the  Subject  falls  as 
naturally  within  the  profpecft  of  my  Text, 
as  the  Pow^r  of  the  Prince :  And  fince  they 
cannot  be  feparated,  I  fhall  treat  of  both. 
Firfl,  of  Government y  how  facrcd  it  is,  as 
being  of  Divine  Authority.  Secondly,  of 
Obedience ;  with  DoBrines^  and  Applications 
fuitableto  the  Matter  2in(iOccafion.  They  are 
bfeth  join'd  in  the  Methods  of  God's  Provi- 

VoL,  I.  H  h  dence. 


232  SERMON    VIII. 

deuce y  m  Nature,  Reafon,  Religion ,  Policy, 
Law,  Fra5iice :  In  a  word,  the  fame  Power 
which  appoints  Kings  to  Command,  obUgeth 
Suhje^s  to  Obey.  To  underftand  thefe  two 
important  Truths,  we  muft  beg  the  Affiftancc 
of  the  King  of  Kings  and  Lord  of  all  Powers, 
by  the  Interceffion  of  the  Virgin  Mary.  Ave 
Mar  I  a. 

J'he   FIRST    PART. 

I T  is  obfervable,  that  in  the  whole  Book  of 
Life,we  do  not  find  any  thing  more  plainly  fet 
down,  more  accurately  read  upon,  or  oftner 
inculcated,  than  the  Doctrine  oftheSacredne/s 
of  Governing  Powers,  which  is  no  more  at 
lafl  than  what  naturally  refults  from  the  very 
Words  of  my  Text :   By  me  Kings  Reign. 

To  begin  with  the  Injiitution  of  Power ^ 
give  me  leave   to  put  three  fhort  ^eries : 

I.  T\ii%  Power;  Is  it  fo  facred? 

II.  Are  we  very  certain  that  it  is  fo  f 

III.  With  Reverence  to  the  Suppofition, 
What  if  it  he?     , 

I  anfwer  in  order :  P?r/?,That  it  is  as  facred 
as  the  having  God  the  Author  of  it,  can 
make  any  thing.  Secondly,  We  have  the 
Veracity  of  Scripture  that  fo  it  is ;  and 
Lajlly,  If  fo  it  be;  there   is  no  contending 

with 


Catholick  Loyalty,  C^c.  233 

with  an  Almighty  Power,  who  hath  placed 
Governors  and  Rulers  over  us ;    no  expoftu- 
lating  with  an  Infallible  Wifdom,  who  knows 
what  is  beft  for  us  ;  no  playing  faft  and  loofe 
with  an  All-feeing  God,  who  infpcdis   the 
Thoughts  as  well  as  the  Adions :    There  is 
no  room  in  this  Cafe  either  for  Fallacy,  or 
Force ,  Arms  or  Argumefits  :    But  the  De- 
cretory four  Words  here  in  my  Text,  By  me 
Kings  Reign,    confounds    all  Sophifms,  dif- 
folves  all  Scruples,  flops   all  Mouths,  and  fi- 
lences  all  Difputes.    The  Challenges   of  the 
People,  as  if  Authority  were  radically  in 
them  J  the  contradidory  Perfwafions  of  Co- 
ordinancy,  that  is  to  fay,  of  a  fliaring  of  So^ 
vereigjjty  amongfl  SubjeBs ;  the  Fancy  of  a 
Conditional  Power,  and  a  Conditional  Duty, 
as  if  Kings  were  only  the  Trujiees  of  the 
People-,  the  Paradox  of  2ifmgulis  major,  uni- 
verfis  minor  j  the  Conceit  of  ereding  Go^oern- 
ment  upon  the  fandy  Foundation  of  a  diifu- 
five  Multitude :  Take  all  thefe  Cavils  and  Ob- 
jedlions,  and  as  many  more  of  the  fame  kind 
as  were  ever  hammer'd  out  by  the  Malice 
and  Wit  of  Hell,  and  corrupt  Nature :    In 
thefc  two  little  Syllables,   Per  me.   By  me, 
they  are  all  anfwer'd  and  put  to  flight,   like 
the  Duft  before  the  Wind,  and  beyond  all 
Thought  or  PolTibility  of  Refource  :  Unlefs 
H  h  2  they 


234  SERMON    VIII. 

they  will  appeal  from  the  Potter  to  the 
Clay ',  from  Omnipotence  to  Flejh  and  Blood ; 
from  the  Truth   of  the  Scriptures,  to  the 

Dreams  of  fome  here  and  there What 

fhall  I  fay  ?  Some  difaffed:ed  Achitophel,  or 
Man  of  State.  To  proceed :  By  whom  was 
the  World  made  ?  By  me,  faith  the  Divine 
Wifdom.  Whence  had  the  Stars  their  hi- 
Jluences  ?  The  Celeftial  Orbs  their  Motions  ? 
Vegetables  2ind  Minerals  their  Virtues  ?  Who 
was  it,  infine,  that  made  every  thing  out  of 
nothing  by  one  Word ;  and  by  another  drew 
Order  out  of  that  Confufwn  'i  This  was  all  done 
Per  me  flill ;  and  the  Original  of  Govern- 
ment was  as  much  the  Work  of  God's  Pro- 
vidence,  as  the  Creation  was  of  his  Power. 
The  holy  Fathers  fpeak  fohome,  and  fo  una- 
nimoully  to  this  Point,  that  the  multiplying 
of  Inftances  and  Authorities,  would  but 
weary  out  your  Patience,  and  burn  Day-light. 
You  will  do  well  to  obferve  and  ftill  keep 
in  your  Mind,  that  the  Dodtrine  of  the  Infti- 
tution  of  Power,  as  I  have  here  deliver'd 
it,  is  no  other  than  that,  which  hath  been 
faithfully  tranfmitted  unto  us  by  the  bleifed 
Author  of  Power  himfelf.  Per  me.  By  me, 
is  a  fujicient  Tejlimoi^ial  that  it  is  of  Divine 
Authority.  But  then  there  is  Reges  and  Reg- 
nant, yet  to  come.  And  here  we  are  to  take 

notice 


Catholick:  Loyalty,  C^c.  2'»r 

notice  of  the  Extent  and  Tertji  or  Duration 
of  this  Co7nmi[lion,  It  is  fpoken  to  all  Kings,  to 
all  Sovereign  Powers^  under  what  Form  fo- 
ever ;  and  fo  it  is  to  all  People^  in  all  Places, 
at  all  Ttfnes^  and  for  ever  ;  without  any 
fort  of  Co?idition,  Limitation^  or  ReJiriBiony 
in  refped:  of  Cujioms  Decrees,  or  any  Poli- 
tical SatiSlion,  or  Provifwns.  I  fpeak  this 
with  all  Reverence  imaginable  to  the  Dignity 
of  human  Laws,  and  to  the  Order  of  hu- 
7}ia?i  Society.  But  my  Meaning  is,  that  as 
God  is  the  Fountain,  the  inexhauftible  Foun- 
tain of  Power-,  and  incomprehenfible  in 
all  his  Attributes,  beyond  what  the  Spirit 
of  a  Man  is  able  to  conceive :  So  we  can- 
not, without  Blafphemy,  fo  much  as  fancy  to 
our  felves,  that  Wijdom  it  felf  caw  ever  mif- 
take  its  Meafures :  Which  Contemplation 
brings  me  to  the  Point  I  am  now  fpeaking 
of;  which  is,  That  all  human  Powers  are  but 
as  Emanations  out  of  the  Bofom  of  God's  E- 
ternal  Providence,  without  any  other  refped 
to  Mankind,  than  as  a  Rule  and  Direction 
for  them  to  Govern  by.  Not  but  that  Men 
are  apt,  inftead  of  carrying  the  Copy  to  the 
Original,  to  bring  down  the  Original  to  the 
Copy,  But  ftill.  By  tne  Kings  Reign,  is  a  Doc- 
trine not  to  be  quejlioned  \  an  Authority  not 
to  be  difputed,  and  a  Foundation  never  to  be 
under m  ined.  But 


SERMON  VIII. 

But  it  will  be  faid  perchance,  That  the 
Univerjalify  of  this  Propofition  goes  too 
far,  and  that  the  Canon  of  our  Scripture 
is  no  Rule  to  a  Fagan :  I  anfwer,  This  is 
a  Truth  founded  in  reafonable  Nature-,  A 
Truth  that  every  Man  finds  writ  in  his 
Heart  j  and  in  fhort,  a  Truth  that  is  calcu- 
lated for  all  Meridians,  for  all  Religions, 
for  all  Nations,  Civil  or  Barbarous^  with  a 
particular  regard  to  the  Comfort,  the  Peace, 
and  the  Well-being  oi  Mankind.  There  are 
in  the  World  that  take  upon  them  to  bound 
Sovereign  Powers,  by  certain  State-Meafures 
and  Models,  according  to  popular  Concep- 
tions of  their  own,  and  to  furnifh  plaufible 
Arguments  to  the  common  People  upon  this 
Subjedl.  But  thefe  are  Governments  of  Man's 
making,  not  of  God's :  And  a  Sort  of  Kings, 
that  King  Solomon  never  dream'd  of,  in  his. 
Per  me  Reges  Regnant ;  By  me  Kings  Reign, 

You  have  had  here  the  Dignity  of  Power 
fecured,  and  the  Officer  commiffion'd ;  and 
the  laft  Word  of  my  Text  does  now  hand  us 
forward,  from  the  Faculty  and  Signature  of 
Power,  to  a  Confideration  of  it  in  the  Ex- 
(rcije,  with  a  refpedt  to  the  right  TJJe  or 
Abufe  of  it.  I  lliall  not  need  to  enlarge  upon 
it,  that  in  all  Power  there  is  firfl;  a  Regard 
to  be  had  to  the  Charader  5    and  then  again 

to 


Catholick  Loyalty,  C^c,  2^7 

to  the  U/e  or  Adminijlration  of  it.  The  firft 
is  wholly  Divine  and  PerfeSl ;  the  fecond  H- 
able  to  the  Frailties  and  PafTions  of  Flejh  and 
Blood:  So  that  as  the  Divinity  of  the  one  fhall 
in  no  fort  excufe  the  perfonal  Failings  of  the 
other-.  Neither  Ihall  ihe  Sacred  Image  of  God, 
that  is  ftampcd  upon  Sovereignty,  fuffer  any 
Diminution  of  Reverence  for  thefe  Millakes. 
On  the  other  hand,  it  is  not  in  the  Power  of 
the   Per/on    to   Un-kifig    the  Office-,     and 
much  lefs  in  the  Power  of  the  People  to  call 
God's  immediate  Minijler  to  an  Account :  It 
is,  Per  me  Reges  ;  by  me  Kings :  Not  per  me 
Senatus  Populiifque  j  By  me  the  Sejiate  and 
the  People  Reign,  in  an  Imperial  State.  There 
is  no  room  for  Intruders,  betwixt  the  King 
of  Kings  and  his  Vice-gerents.  Be  this  fpoken 
to  the  Shame  of  Calumniators,  and   to   the 
Confufion   of  thofe  that   inftead  of  trying 
the    Crooked    by   the  Straight,    bring    the 
Straight  to  the  Crooked;  and  force  the  Ora- 
cles of  the  Holy  Scriptures   to  the  Bent  of 
lUl^tiv  o^n  carnal  Lujis,  Interejisdind  Defigns, 
Is  a  Prince  Religious,  Juji,  Gracious,  Merci- 
fulf  Is  he  Refolute  in  War,  and  "Temperate  in 
Peace  ?  Is  he   Firm  to  his  Honour,  to  his 
Word,  to  his  Confcience  f  Is  he  Tender  of  his 
People  and   his  Friends,  and  Placable  to  his 
Enemies  f  Is  he  all  thif,  and  as  much  more 

as 


238  SERMON  VIIL 

as  might  be  added,  to  make  up  the    moll: 
confummated  Character  of  a  Governor  after 
God's  own    Heart  ?    Per   me  Regnat,    He 
Reigns  by  me.    On  the  contrary,  is  his  Go- 
vernment Heavy  upon  us  by  Opprejfion,  by 
Injujiice,  by  all  forts  of  Vexations  ?    Per  me 
Regnat  fbill.  The  Good  and  the  Bad  Prince 
are   Creatures   both  of  the   fame    Power, 
flamped  with  the  fame  Impre/s^  and  as  in- 
violably Sacred  the  one  as  the  other.    Happy 
is  that  People,  however,  whofe  bleffed  Lot  it 
is  to  fall  under  the  Influence  of  fo  Divines 
ConjunSiion ;   as  when  the  Per/on  that  Go- 
'uerns  is  previoujly  adapted  by  Grace  and  Na^ 
ture  to  all  the  ends  of  his  Office  and  Employ ^ 
ments,    I  cannot  pafs  this  Hint   without  a 
thankful   Confideration    of   God's   infinite 
Mercy  and  Goodnefs  to  us,   in  the  Perfon  of 
Otir  Dear  and  Dread  Sovereign.    It  is  no 
Flattery,   but  Duty,    Truth  and  Gratitude, 
to   own   the    Comforts    we   enjoy    in    the 
Conjiuence    of    all    thofe    Royal    Endow- 
ments in  the  Ruler,  whom  God  hath  fet 
over  us,  which   may  make  a  Prince,  Great 
and  Glorious,  and  a  People  Happy.    A  Blef- 
(Irig  that  hath  fcarce  left  us  any  Temporal 
Comforts  further  to   pray  for,  beyond  the 
Continuance  of  what  by  God's  Mercy  we  at 
this  Day  enjoy.  A  Prince,  under  whofe  Pro- 

tedion 


Catholick  Loyalty,  &c.  230 

tc<5lion  we  are  fafc  j  in  whofe  Clemency  wc 
are  free  and  eafy :  A  Prince,  whofe  Benig- 
nity of  Nature  hath  left  us  nothing  to  fear-, 
and  whofi  overflowing  Piety  and  GoodneJ's 
hath  hardly  left  us  any  Place  for  7nore  to 
hope  for.  It  would  be  as  endlefs  to  enume- 
rate the  Mercies,  that  we  are  pofeji  of,  as  it 
would  be  difficult  to  fay  what  we  want. 
Bleffed  be  God's  holy  Name,  for  the  Share 
we  liave  ( all  that  are  here  prefent )  in  fo  in- 
eftimable  a  Bleffing;  a  Bleffing,  that  hath 
been  fnatch'd  out  of  the  very  Jaws  of  fo 
many  feveral  Deaths,  by  as  many  Miracles. 
May  the  fame  watchful^  powerful  Provi^ 
dence,  ftill  and  for  ever  cover  that  facred 
Head ;  And  preferve  Him  hereafter,  as  hi- 
therto, from  his  open  and  from  his  feci;pt 
Enemies;  and,  in  one  Word,  from  the  Rag- 
ing of  the  Seas  and  from  the  Tumults  of  the 
People.  I  have  done  with  the  Divifion  of 
my  Text  in  the  feveral  Parts  of  it  upon  the 
Heads  of  Government :  It  remains  only 
to  fpeak  a  Word  of  the  Whole^  by  way  of 
i>?«WfW(5  or  Application,  taking  it  all  together. 

PER  me  Reges  Regnant,  By  me  Kingi 
Reign.  Thefe  few  Words,  in  the  Context, 
preach  this  Docftrine  to  all  Ki?igs  and  Go- 
vernors :  By  me,  it  is,  you  Monarchs  of  the 
Earth,  faith  the  Almighty,  that  you  Reign: 

Vol.  I.  I  i  '  Tou 


240  SERMON    VIII. 

Tbu  bold  your  Commijfion   at   my  Will  and 
Pleafure ;    There  is  no  other  Power^  that 
hath  any  thing  to  do  with  you.  I  have  placed 
you  in  the  Throne  of  my  Greatnefs,  inverted 
you   with   the   Robes  of  Dignity,    I  have 
arm'd  you  with  the   Sword  of  yujiice^  I 
have  depofited  all  the  Rnfigns  of  Majejiy  in 
your  Hands :     Not  for  your  Jelves  to  alie- 
nate or  difpofe  of,  but  in  Truli,  as  you  fhall 
anfwer  it  at  my  Tribunal.    Who  then  fliall 
dare    to   oppofe  Ton  ?    You   Reign    by  my 
Order,    and  who  fhall  prefume  to  difpute 
your  Authority  ?  You  Reign  in  my  Name, 
and  who  fhall   queftion   your  Deputation  ? 
In  few  Words,  you  Reign  Jor  me,  in  me^ 
ly  me ;  ftick  to  the  Order  1  have  given  you, 
aftl  execute  it.    I  will  have  no  Sharers  in 
Royalty ;  I  will  fuffer  no  Popular  Competi- 
tions, whether   the  Prince  or  SubjeB  /hall 
be  uppermofi  ;    or,  which  is  the  fame  thing, 
whether  God  or  Man  fhall  be  Majier.    Do 
you   maintain  the  Dignity  and  Prerogative 
of  your  Commijjton  ;  and  I  will  maintain  tlie 
Sacrednefs  of  your  Perfons.  Do  not   fuffer 
your  felves  to  be  tranfported  in  the  Contem- 
plation of  the  dazling  Splendor  of  a  Crown  : 
But  look  up  to  the  Original  of  all   your 
Greatnefs   and    Glory,  in  whom  you  Live, 
you  Move  and  have   your  Being ;  And  by 
whom  Kings  Reign  -,  Per  me  Reges  Regnant^ 

RWT 


Catholick  Loyalty,  G?c.  24* 

But  it  is  time  now  that  I  fpeak  a  Word 
to  the  SubjeB^  upon  the  Point  of  the  Obli- 
gation of  his  Obedience  ;  for  "^'t  fame  Power 
(as  I  have  faid)  which  of^dains  Kings  to 
Command  J  obligeth  Subjc^s  to  Obey. 

The   SECOND    PART. 

I  N  this  Member  of  the  Partition  I  fliall 
obferve  the  fame  Method  of  Diftribution  I 
did  in  the  former.  Per  me,  &c.  By  me 
Kings  Reign.  That  is  to  fay,  Xjod  makes 
KingSy  and  commifllons  them  to  Govern. 
Do  they  Govern  well  ?  Thank  God,  and 
blefs  Heaven  for  it.  Do  they  Mi/govern  ? 
There  is  no  affronting  the  Minijler,  upon 
any  account  whatfoever,  without  falling 
foul  upon  the  Ordinance^  and  confequently 
breaking  in  upon  the  Divine  Authority  it 
felf.  The  common  Objecftion  upon  this  To- 
pick  is  this  j  Rulers  are  to  be  a  'Terror  to  evil 
Doers,  not  to  thofe,  who  do  ivell-,  and  that  the 
Almighty  Wifdom  never  gave  a  Commiflion 
of  Power  to  dellroy  the  main  Ends  of  Go- 
vernment,  which  coniifls  in  the  Order  and 
Peace  o^ human  Society.  Put  the  Cafe  that  this 
Power  may  be  fometime  perverted.  Is  Fire 
and  Water  ever  the  lefs  neceffary  for  the 
Ufe  and  Comfort  of  Life,  becaufe  of  now 
and  then  a  Deluge  or  Conflagration  ?  The 
I  i  2  PoJ/ibility 


242  SERMON    VIII. 

Pojibility  of  an  Abufe  of  Power  is  Incfntejl- 
able  J  for  a  Prince  cannot  defend  or  prote(^l' 
his  People,  without  fuch  a  Force  as  may  ena- 
ble him  to  opprefs  them.  But  what  need  many 
Words }  Every  Man  ftands  or  falls  to  his 
own  Mafler :  He  that  gives^  may  take  j  he 
he  th.2itfets  iip^  may  cafi  down.  By  me  Kings 
Reign,  is  excluiive  of  any  ether  Commijfion, 
It  founds  as  much,  as  by  me  alone  they  Reign  : 
Which  is  all  one  with  faying,  therefore 
To  me  alone  Jhall  they  account  for  the  Rxe->: 
cution  of  their  Trufi. 

It  would  be  well,  if  all  the  Defpifers  of 
Dignities,  and  the  Murmurers  againft  the 
ordinary  Courfes  of  God's  Providence  in  the 
Government  of  the  World,  would  thorough- 
ly  weigh  and  conlider  the  Force,  the  Intent 
and  Authority  of  this  fame,  Ter  me,  in  my 
Text,  before  they  enter  into  cenforious  Ex- 
poftulations  with  God  himfclf,  about  the 
Prerogative  of  his  Ordinance  of  Power  j  or 
with  God's  Minifters,  about  certain  imagi- 
nary Conditions,  which  they  fancy  to  be  im- 
plied or  included  in  their  original  Grant. 
If  they  would  but  give  themfelves  time  for 
one  fober  Thought  upon  this  matter,  it  is 
impoffible  but  they  muft  be  convinced  of  the 
Vanity  and  Polly  of  all  thofe  Popular  Schemes 
and  Syjlems  of  Power,  which  Ambition  and 

Carnal 


Catholick  Loyalty,  Gfr. 

Carnal  Policy  have  falhion'd  to  themlelves. 
Are  they  afraid  of  ^yrann)\  and  not  oi  A- 
narchy  f  The  o?iey  at  the  worfl,  is  only  Pc;- 
fonalj  Temporary  J  Local -y  the  other  extends 
to  all  Men^  to  all  Tin^es^  to  all  Purpojes^  to 
all  Places^  and  Embroils  human  Society  in  a 
Civil  War  over  the  Face  of  the  whole  Earth. 
But  what  is  it  at  laft  that  the  Troublers  of 
Publick  Order  contend  for  ?  Would  they  be 
Uppermojl  ?  There  is  no  Upper?noJl  upon  a 
Level  'y  and  that's  the  very  Point  before  us. 
As  for  Liberty  and  Property y  there's  no  fuch 
thing,  whertJ  all  is  Common.  Our  Reafon  tells 
us  fo,  and  upon  woful  Experie?ice  we  have 
found  it  fo.  There  is  no  thought  of  removing 
the  Bounds  that  God  hath  fet  us :  No  place 
for  Peforming  or  Rejining  upon  the  Regula- 
tions oi  Providence  y  Goveriiment  2.nd.Gover^ 
nors  are  Sacred  and  Infeparable :  God  hath 
join'd  them,  and  Man  is  not  to  divide  them. 
It  hath  a  more  pardonable  Appearance,  I 
muft  confefs,  to  wage  War  with  Many  than 
with  God.  But  what  is  the  Difference  betwixt 
faying  to  the  Almighty,  We  will  have  none 
of  your  Governors ;  and  we  will  have  none 
of  your  Government.  Non  te  abjeceru?ity  fed 
me,  fays  God  to  Samuely  They  have  not  cajl 
you  offy  buty  in  you.  Me  they  have  rejected. 
For  it  is  not  only  Per  tne.  By  me.  But  Pro 

me. 


■43 


244  SERMON    VIIL 

me^  For  me,  that  Kings  Govern :  That  is  to 
fay,  It  is  in  God's  Jiead,  as  well  as  by  his  Di- 
vine Commijjion  that  they  Keign  -,  they  arc 
cover'd  over  with  the  Rays  of  his  Glory, 
and  are  the  Injiruments  of  his  Wifdom,  as 
well  as  the  Creatures  of  his  Tower. 

PER  me  (By  me)  that  Kings  Reign,  is  a 
Word  oi  Comfort  to  the  Obedient,  feeing  they 
have  the  Creator  of  Heaven  and  Earth  for 
their  Protestor :  And  it  is  a  Word  of  Terror, 
on  the  other  Hand,  to  the  Stubborn  or  Re- 
bellious j  when  they  ccftifider  that  they  fight 
againft  God,  and  have  the  Lord  of  Hofts  for 
tht'ir  Avenger.  And  there  is  no  place  neither 
for  doubting  whether  it  be  Per  me,  or  not  5 
for  Truth  it  f elf  hath  made  Proclamation  of 
it,  in  the  very  Syllables  of  my  Text.  There 
feems  to  be  a  certain  kind  of  Rhetorical 
Dignity  in  the  very  mar  flailing  of  the 
Words ;  a  particular  Emphafs  in  this  fame 
Per  me,  that  puts  a  little  ft  op  to  a  Man's 
Thought,  as  if  it  were  to  befpeak  a  Reve- 
rence for  that  which  follows :  The  very 
Stile  imports  a  Declaration,  with  a  Be  it 
known  to  Men  and  Angels,  to  Heaven  and 
Earth,  that  By  me  Kings  Reign.  So  that  as  the 
Obedient  are  fure  of  God's  Favour  and  Indul- 
gence, fo  the  Almighty  takes  to  H/w/^^all  the 
Indignities,  that  are  oifer'd  to  Majefty,  They 

that 


Catholick  Loyalty,  &c.  245 

that  make  no  Confcience  of  laying  violent 
Hands  upon  thtThrones  or  thePer/b?ii  of'Ki?igs^ 
would  not  fpare  the  Sovereign  Lord  of  Hea- 
ven and  Earth,  if  they  could  reach  him. 
Whofoever  ffcrikes  at  the  Divine  Order  of 
the  World,  ftrikes  at  the  Power  and  Wif- 
dom  that  created  it.  Take  away  that  Order ^ 
and  what's  the  remaining  Mafs  without  it, 
more  than  the  Chymijls  Caput  mortuum, 
that  ferves  for  no  Ufe  or  Purpofe  ? 

I  cannot  but  take  notice  here,  over  and 
above,  of  the  indubitable  Truth  and  Autho- 
rity of  the  AJfertion-y  that.  By  me  Kings 
Reign,  carries  a  much  greater  Weight  and 
Force  with  it,  than,  Kings  Reign  by  Me, 
The  latter  imports  only  a  bare  Anfwer  to  a 
plain  Queftion  j  As  if  a  Body  fhould  fay. 
By  whom  do  Kings  Reign  ?  By  me,  fays  my 
Text.  The  other,  with  a  wonderful  Energy, 
determines  the  Queftion  by  Anticipation. 
He  goes  too  far  that  doubts.  The  whole 
Scheme  of  Bower  is  accurately  delineated 
and  in  the  uttermoft  Extent  of  it,  as  fully 
comprehended  in  thefe  fourWords :  The  very 
jS/^w/' confecrates  \S\t  Matter -,  and  challen- 
ges a  Rejignation,  even  before  and  without 
knowing  what  our  Obedience  is  to  be  ex- 
ercifed  upon.  For  all  the  meafures  we  have 
of  Good  or  Evil,    are  the  Proportions  our 

Thoughts 


246  SERMON    VIII. 

Thoughts,  Words  and  Adions  hold  to  the 
holy  Will  and  Pleafure  of  our  Heavenly 
Father.  It  is  Pe?'  me,  that  tcacheth  the  Peo- 
pie  their  Duty,  fets  them  right,  and  keeps 
them  right :  It  prevents  Miftakes,  clears  all 
Gavils,  and  anfwers  all  pious  Ends :  And, 
in  all  cafes  of  Difficulty,  Claim  or  Difpute, 
whither  fliould  v^e  fly,  but  to  the  Original 
of  Power,  with  our  lafl:  Appeals^  It  is  Per 
me,  infine,  and  only  Per  me,  that  decides 
all  Controverfy.  .j   i 

We  are  now  come"  in  Courfe  to  the  two 
remaining  Parts  of  my  Text,  Reges  and  Reg- 
nant.  Kings  and  Reign.  Thefe  Words  give 
the  People  to  underftand,  that  their  Gover- 
nors are  God's  Minifters,  and  fo  there  is  no 
medling  with  them  ;  and,  as  the  Preroga- 
tives of  Goverf2?}ient  are  God's  Powers,  fo 
there  is  no  controlling  them. 

It  would  be  hard,  after  all  this  yet,  if  the 
Oppofers  oi Loyalty  and  Royal Preheminences, 
fhould  not  find  fo'mething  at  lafl:  to  fay  for 
themfelves  in  Exciife,  at  leaft,  if  not  in  De~ 
fence  of  their  departure  from  the  Dodtrine 
of  the  Revealed  Will  of  God,  as  we  read  it 
both  in  his  Holy  Word,  and  in  the  common 
Principles  of  Rea/bn  and  Nature.  It  is 
their  way  to  hold  their  Difciples  in  Hand, 
that  the  Per  me  here  in  the  Text,  doth  not 

fo 


Catholick  Loyalty,  Csc.  247 

ib  much  import  an  authoritative  Injiitution^ 
as  a  Tcrinijjion  of  Goverfiment ;  as  if  Order 
were  tlie  Work  ofPaJ/iorj^  Inter e/l  or  Cbance; 
and  an  Effe6l  rather  of  Huma?i  NeceJJity^ 
than  of  Divine  Appoijitment ,  The  very 
Fancy  of  fuch  a  PermiJ/ion,  is  httle  lefs  than 
Blafphemy :  For  it  lays  the  Foundation  of 
all  Policy^  m  Blood  and  Confiifwn;  (o  that 
out  oOVar,  and  from  plain  Cutting  of  Thi'oats 
comes  forth  the  Whimfey  of  their  Difbin<5tion 
of  a  Divi?ie  PermiJJion, 

There  are  others  again,  that  will  allow 
Kings  to  Govern  as  God's  Minijiers  j  but 
for  the  behoof  of  the  People^  infer  a  Forfei- 
ture of  their  Right  to  Govern,  from  a  Vio- 
lation of  their  CommiJ/ion.  Thefe  People  are 
not  aware,  that  the  CharaBer  does  not  depend 
upon  the  Adminifiration :  For  whatever  the 
Man  be,  the  King  is  God's  Ruler  ftill,  and 
the  People  are  flill  the  King's  Subje5fs.  The 
Adminifiration,  I  fay,  does  not  diflblve  the 
Relation.  To  fum  up  all  in  a  few  Words ; 
Kings  are  God's  Deputies,  and  the  Powers 
of  their  Commifiion  are  of  no  lefs  Authority 
than  the  Character  of  their  Creation,  It  is 
God  that  is  the  Author  of  both  ;  and  the 
Duty  of  our  Allegiance  is  of  the  fame  Ex- 
tradtion  with  the  FufiBion  of  the  Government . 
What  is  Reigning,  without  Subje^ion  ?  What 

Vol.  I.  K  k  is 


24S  SERMON    VIII. 

is  the  Dignity  of  Power,  without  the  Obit* 
gation  of  SubiniJJion  or  Obedience  f  Or  what 
is  Govenuneiit  itfelf,  but  fuch  a  Chain  of 
Connexion,  as  if  but  one  Link  of  it  be  taken 
.  out,  the  whole  Frame  would  be  in  danger 
to  fall  to  Pieces  ?  To  pafs  now  from  the 
Dodtrifie  to  the  Application.  How  vain, 
how  foolilli,  and  how  impious  is  it  for  Men 
to  contend  with  an  invincible,  and  irrefijiibk 
Tower,  and  to  o^^o^Qfalfe  Glojfes  and  Rea- 
fonings,  to  the  undeniable  Voice  of  Truth  ? 
In  a  Word,  the  Foundations  of  Power  are 
laid  in  the  Decrees  of  God,  and  there  is  no 
undermining  of  them.  By  me  Kings  Reign,'' 
denounces  a  thou fand Woes  to  thcUndut(/'uI 
and  Seditious.  Who  fliall  dare  to  fay  they 
fiali  not  Reign,  when  God  fays  tbey  fiall? 
And  efpecially  upon  the  Terms  of  a,  ^i 
rejifiu7it,  fibi  ip/i  condemnatiotiem  ferent. 

This  minds  me  of  the  Celebrity  of  this 
Day ',  a  Day  for  Sackcloth  and  AJhes :  A 
Day  of  Blacknefs  and  Horror :  A  Day 
not  to  be  mentioned,  not  to  be  thought 
of,  but  with  weeping  Ryes,  and  bleeding 
Hearts :  A  Day  of  Sin,  and  a  Day  of  Judg- 
ment, meeting  in  the  fame  AB,  as  in  a  kind 
of  deplorable  Contention,  which  of  the  two 
fhould  exceed  the  other.  No  Age,  no  Story 
can  match  either  the  Tranjcendent  Degree,  or 

the 


Catholick  Loyalty,  C^c,  249 

the    "Daring    Pomp   and  Oftentation  of  this 
Wickednefs.  In  fliort,  behold  a  Great,  a  Glo- 
rious, and  a  Gracious  Prince,  expofedupon  a 
Stage  as  a  Criminal  of  State  :    Arraignedy 
Tried  and  Sefifejiced  as  a   'Traitor   to  his 
own  Subjedts ;  and  his  Head  fevered  from 
his  Body  by  the  Common  Ax,   under  a  Form 
of  yujiice.    You  have  here  before  you  the 
Fruit  of  a  Rebellion,  that  perfed:ed  the  Ruin 
of  Three  Kingdoms  in  the  Murder  of  tlieir 
Sovereign.    The  Common-People  felt  on*t 
too;  and   by  contending  for  an   unnatural 
Freedom,   became   the  moft  wretched  and 
contemptible  of  Slaves.    I  fliall  not  need  to 
run  into  Hiftory,  and  rifle  the  yountals  of 
thofe  Days,  for  Inftances  of  mercilefs,  and  of 
inexorable  Cruelties.    The  Havock  that  was 
made  upon  the  SubjeBs  Liberties  and  Proper- 
ties ;  the  Depredations  upon  the  Revenues  of 
the  Crowns ;  the  Opprejjio7is  oi  Widows  and  Or- 
phans ;  the  Sacrilegious  Abufe  ofHoly  Places, 
and  Holy  things ;  the  concurring  Evidences 
of  the  numerous  Traiji  of  crying  Sins,  which 
were  caft  in,  to  enflamethe  Reckoning.  This 
was  our  miferable  Condition.     This,   and  as 
much  worje,  as  it  is  pofTible  for  any  Man  to 
imagine.    And  how  could  it  well  be  other- 
wife,  fo  long  as  the  Laws  were  either  filen- 
ced,  or  turned  like  Guns  againft  their  Mafter: 
K  k  2  And 


250  SERMON    VIII. 

And  all  Controverlies  left  to  the  Decifion  of 
the  Sword. 

What  have  I  to  do  now,  beloved  Chrif- 
tlans,  but  to  befeech  you  to  ponder  well  theic 
things,  and  by  a  clofe  and  affectionate  Appli- 
cation of  matters,  to  fee  what  Good  may  be 
drawn  out  of  Evil.  Here  was  Kejiftance  with  a 
Vengeatice.  A  Rejiftance  attended  with  all  /brfs 
of  Sins,  to  draw  on  all  forts  oi  Calamities :  And 
the  TuniJImient  ftill  treading  upon  the  heels 
of  the  Wickednefs.  I  would  beg  of  you,  as 
you  love  God  and  your  Sovereign,  your  Souls, 
Bodies,  Liberties  and  Eftates  \  as  you  tender 
your  Religion,  your  Country,  Peace  of  Con- 
fcience,  and  a  good  Name ;  do  but  look  back 
now  into  the  leading  Caufes  to  thefe  difmal 
Effeds.  Confiderthe  reafonable  Tendency  2X\^ 
Operation  of  them  3  and  how  naturally  one 
thing  paffes  into  another  through  the  whole 
Series  of  this  Hiftory,  from  firft  to  laft.  You 
will  find  upon  the  Scrutiny,  that  this  Bloody 
Rebellion  began  in  Thought,  Thoughts  broke 
out  into  hard  Words,  and  thofe  Words  were 
folio w'd  with  Bloivs. 

They  began  firll  with  Jealoujies,  Fears, 
Mifunderftandings,  Mifinforfnations ,  i?ividi-^ 
ous  Reflexions ^  faU'^  Reports,  falj'e  Appear^ 
ancesoi  things;  and  from  thence,  fprung  im- 
potent  PaJJicns,    proi'oking   Language,  bold 

and 


Catholick  Loyaltv,  C^c.  251 

and  intemperate  Words^  aiidacidus  Prints  and 
Difcourfes  in  Diminution  of  the  Royal  Dig- 
7iity^  CharaBer  and  Adminijl ration^  for  the 
making  of  the  Prince  cheap  and  contemptible. 
And  at  the  fame  time,  cIa?norous  Reynon- 
Jira?tces  and  Complaints  were  blown  about  to 
render  him  as  odious  to  the  Common-People  -, 
whilft  the  Multitude  in  the  mean  while  were 
mifled  hyfalfe  DoBrincs  about  the  Original 
and  Sacrednefs  of  Power,  hy  fal/e  Notions  of 
qualifying  Conditions ,  Cafes  of  Government 
mijiatedyfalfe  Defiant s  upon  the  Laws;  and 
the  Liberties  of  the  SubjeB  fet  above  the  Pre- 
7'ogative  of  the  Prince.  Thefe  were  the  in- 
toxicating Amufements,  that  poifon'd  the 
Underftandings  of  the  Ignorant;  this  was 
that  Licence  that  put  things  to  Extremities  ; 
and,  without  Confideration  either  of  Heaven 
or  Hell,  hurried  us  into  thofe  barbarous  Con- 
fufions,  thzthi'ou^x.  Charles  the  Firji  of  hap- 
py Memory  to  the  Scaffold.  This  was  the  Root 
of  all  our  Woes ;  and  from  thence  we  may 
gather  the  necefTity  of  fetting  a  Guard  upon 
our  ABions,  our  Lips  and  our  very  Thoughts. 
Upon  our  Thoughts,  not  only  by  the  Exclu- 
iion  oirafi  Cenfures,  but  with  a  regard  to  the 
Reverence  of  Imperial  EdiBs  and  Co??wia?ids. 
And  fo  upon  our  Words  -,  for  the  Revili^ig 
of  a  Pri?ice,  is  a  foul  flep  towards  the  Behead- 
ing 


252  SERMON    VIII. 

zng  of  him.  The  wounding  of  him  in  his 
Honour,  is  only  a  flyer  way  of  ftriking  him 
to  the  Heart.  But  pray  take  notice,  I  do 
not  fpeak  oi  Words  only,  o{ Outrage  and  Dif- 
refpeB ;  for  the  Sins  of  Omijjion  are  Sins  of 
Comm'tJJlon,  in  this  Cafe :  The  Want  of  hove 
and  AffeBion  is  a  grand  Failure  in  Duty. 
Neuters  are  loft  to  the  Ends  and  Service  of 
Government ;  and  Men  grow  cold  by  Example. 
The  Ways  of  Flattery  and  Reproach  are  in 
fome  fort  fomewhat  akin.  That  is  the  moft 
dangerous  Flattery  that  is  cover'd  under  an 
artificial  Appearance  of  Reproof-,  and  that 
the  moft  Popular  and  Operative  Calumny, 
that  is  couch'd  under  the  Countenance  of 
Good-Faith,  Compajjion  and  RefpeSf  -,  with 
the  Sting  of  a  But  in  the  Tail  of  it.  We  are 
not  only  to  Obey  Kings,  but  to  Pleafe  them 
alfo,  in  all  things  not  repugnant  to  the  Will 
and  Commands  of  a  juft  and  a  gracious  God, 
Nay  we  do  but  difcharge  our  Souls  towards 
God  himfelf  in  fo  doing.  Let  me  add,  that 
Obedience  at  laft  is  not  fo  much  the  Orna^ 
ment  of  a  Chriftian,  as  a  peremptory  Obli- 
gation upon  him  5  a  Duty  that  he  is  bound 
to,  upon  a  Penalty.  But  to  perfcB  the  Cha- 
raSler,  there  muft  be  certain  Free-will  Offer- 
ings over  and  above :  There  muft  be  a 
Study  to  pleafe ;  and  Induftry  to  find  out  what 

will 


Catholick  Loyalty,  C^c. 
will  pleafe  ;  a  Joy  in  the  Difcovcry  of  it^ 
and  Chearfidnefs  in  the  Performance.  Lord^ 
cries  out  a  Paga?i  upon  this  Topick,  If  I 
had  known  thy  JVill,  my  Obedience  fiould 
have  prevented  thy  Command.  Shall  the  Feei 
prefume  to  direct  the  Head  ?  Or  the  ani- 
mal  Nature  take  upon  it  felf  to  give  Laws 
to  the  Reafonable  ?  Such  as  the  Sou/  is  to  the 
Body,  fuch  is  the  Ruler  to  thofe,  that  God's 
Wifdom  hath  placed  in  a  State  of  SubjeBion. 
*Tis  the  Office  of  the  One  to  DireB,  and  of 
the  Other  to  Excufe :  Without  the  indijpu- 
table  Authority  of  the  One,  the  Obedience 
of  the  Other y  is  but  Precarious ;  and  it  is 
left  at  the  Choice  of  the  Multitude y  whether 
they  (hall  think  fit  to  be  Above ,  or  Below ; 
what  Government  to  refolve  upon,  or  whe- 
ther there  fhall  be  any  Government  or  no. 
My  Words  are  too  fcant  for  my  Affe6lion, 
and  my  Time  for  my  Matter,  But  before  I 
conclude,  I  befeech  you  turn  your  Eyes 
yet  once  back  again  upon  the  Judical  Tra- 
gedy^  that  hath  occafion'd  this  Armiverfary . 
Be  not  impofed  upon  hereafter  by  falfe 
Maxima  and  Rumors  j  let  us  be  Wife,  though 
at  the  Coft,  upon  miferable  Experiment,  of 
Royal  Bloody  and  Three  deflated  Kifigdoms. 
Beware  of  JVolves  in  S keeps  Cloathi?ig,    May 

God 


=53 


254  SERMON    VIII. 

God  open  your  Eyes,  that  you  may  fee  and 
difcern  the  Bleffings  which  you  do  this  Day 
enjoy  ;  aud  grant  that  the  Calamities  of  the 
laft  Age  may  be  documental  to  the  prefent, 
and  thofe  Ages  that  are  yet  to  come.  In  a 
Word,  I  ihall  commend  to  every  one  this 
General  Rule  to  walk  by :  Where-ever  you 
find  private  Med/ers  in  Politicks ^  comment- 
ing upon  tlitYAn^s, Prerogatives^  or  haran- 
guijig  to  the  People^  upon  the  Subjedl  of 
Male-Adminijlration  j  know  it  to  be  a  fed- 
tiousPoJi,  and  PraBice^  that  they  have  taken 
up,  for  the  iindermi?iing  of  the  Crown^  and 
that  there  is  moft  certainly  a  Snake  under 
that  Leaf.  Thefe  are  not  Liberties  to  be 
either  give?!  or  takejt ;  for  when  Men  are 
once  polleft  with  crofs  Principles,  fo  as  to 
fet  up  Confcience  againfl  Duty,  to  make  God 
and  the  King^  Plantiff  and  Defendant  j  the 
Imiefler  the  Men  are,  the  more  defperate  is 
the  Confpiracy. 

I  am  not  unmindful  that  I  have  pafTed  my 
meafures ;  but  it  is  the  Goodnefs  of  God's 
Providence  many  times  to  WxmMoiirning  into 
Kejoycing  j  and  to  improve  our  deepeft  Hu- 
miliations into  an  occafion  of  Tha?ikjgiving, 
We  have  proceeded  thus  far  in  a  dutiful, 
and  a   forrowful  Reflexion  upon  the  moft 

execrable 


Catholick  LoYALTr,  ^c.  255 

execrable  Murder  of  one  of  the  bed  of 
Princes ;  whofe  Memory  ought  to  be  for 
ever  tender  and  dear  to  us,  not  only  for  the 
fake  of  his  Royal  Bloody  FunBion  and  ^alt- 
ties  J  but  as  he  was  moreover  the  Injlrument 
of  Divine  Pro^videnccy  in  tranfmitting  unto 
us  the  BlefTings,  ( in  Compenfation  of  fo  in- 
eftimable  a  Lofs)  which  through  God's 
Mercy  we  at  this  Day  enjoy,  in  the  Life, 
Virtues,  and  Government  of  our  7noJi  Gra- 
cious Sovereign,  whom  God  long  preferve. 
A  Prince,  in  fliort,  of  Fiety,  Tender nefs^ 
and  Jujlice,  to  the  perfed:  JViJh  of  all  Good 
Men,  and  to  the  uttermoft  Foffibility  of  Flefi 
and  Blood.  May  the  Spirit  of  Grace  and 
Wifdom  reft  upon  his  Sacred  Head.  May 
his  Life  be  long,  and  his  Reign  happy ; 
happy  in  Himfelf,  in  His  Illuftrious  Conjhrt, 
and  in  a  never-failing  SucceJJion,  to  inherit 
the  Vi?'tues  as  well  as  the  Crown  of  their 
Royal  Frogenitors.  And  it  is,  finally,  our 
Fault,  beloved  Chriftians,  if  we  do  not  con- 
tribute all  that  is  pofTible,  by  a  chcarful  2indi 
an  indifputable  Refignation  and  Obedience,  to 
the  further  Comfort  and  Satisfadtion  of  a 
Prince,  whom  God,  in  a  manner,  miracu- 
loufly  hath  placed  over  us.  For  a  Conclu- 
fion,  I  wifli  the  Words  of  my  Text,  Fer 
Vol.  I.  K  k  3  me 


SERMON    VIIL 

me  Reges  Regnant,  By  me  Khigs  Reign, 
which  have  been  fo  often  in  my  Mouth, 
were  deeply  writ  in  your  Hearts ;  that  fa 
having  difcharged  our  Duty  in  this  Life  to^- 
wards  God,  and  our  King,  we  may  come 
all  in  the  next  to  Reign  for  ever,  with  the 
King  of  Kings ;  which  God  of  his  infinite 
Goodnefs  grant  us.    I?i  Nominv  Patris,  &c. 


A 

SERMON 

Preach'd  before  the 

QUEEN-DOWAGER, 

In  Her  MAJESTY'S  Chapel  at 

SOMERSET-HOUSE,   on  Qjl  inqjja- 

G  E  s  I M  A  Simda)\  February  6,  1686-7. 

Being  alfo  the  A  N  N  I VE  R  S  AR  Y-D  A  Y  of 
His  late  Majesty  King  CHARLES  the  II. 
of  Blefled  Memory. 

By    THOMAS    CODRINGTON, 
Preacher  in  Ordinary  to  His  M  A  J  E  S  T  Y. 

As  PublJjh'd  by  Her  Majesty's  Command. 
Printed  in  the  Year   MDCCXLI, 


SERMON    IX. 


Preach'd  before  tlie 


QUEEN-DOWAGER, 

O  N 
^Inquagefwia  Sunday,  February  6, 1686-7. 

Being  alfo  the 
Anniversary    of  His    late   MAJESTY. 

Caecus   quidam  fedebat  fecus  viam  mendi- 

cans ; Et  clamavit,  dicens  ^  Jefu  Fill 

David,   miferere  mei ! 

A  certain  blind  man  fat  by  the  way  fide 
begging -y—'—Ajid  he  called  oiit^  f^y^^^S* 
yefus  Son  of  David ^  have  Mercy  on  met 

Words  taken  out  of  the  xviii.  Chapter  of  St.  Luke 
^c^  and  38  Verfes,  and  read  in  /^^Gofpel  of  this 
prefent  Sunday  in  Quinquagefima. 

HIS  Morning's  Gofpel  (Sacred 
Majefty)  were  I  Mailer  of  my 
own  Choice,  would  lead  me 
readily  to  a  Subjed:,  not  un- 
welcome to  your  Royal  Ears, 
offer'd  to  me  upon  the  Occafion  of  the 
Vol.  I.  LI  2  Annivetfary 


26o  SERMON    IX.    O;/ 

Anniverfary  Remembrance    of  a   Doleful, 
and  yet  a  Happy  Day  ;  Doleful  for  the  De- 
parture of  Our    late  Sovereign   from   this 
Life,    yet  Happy  for   the   manner  of  his 
Preparation  for  it.  If  we  look  upon  his  Life, 
then  turn  our  Thoughts  upon  the  manner 
of   his  Death;     we   iliall   eafily   difcover, 
both  from  the  one  and  the  other,  how  par- 
ticularly my  prefent  Text  belong'd  to  him  : 
A  certain  blind  man  beggd^  and  he  called  on 
yefus  to  have  mercy  on  him.    We  may  fitly 
parallel  the  BliJidnefs  of  our  Beggar  in  the 
Gofpely  with  the  Darknefs  which  obfcured 
for  a  time  his  Royal  Sight;    and  the  Cries 
of  that  fame  Beggar,  with   the  Penitential 
iTcars,    which  bath'd   his  Death-Bed,    and 
thofe  fervorous  EjacuIatio?is^  which  reach' d 
io  eftedually  the  Ears  of  Chrift,   that  now 
with   ioy   before    his  Altars^    we    celebrate 
the  Afiniverfary  Remembrance  of  that  mi- 
raculous EfFe(ft  of  his  infinite  Mercy   and 
Goodnefs.    How  gladly  ihould  I  enlarge  my 
Iclf  upon    this  Theme,    and   lofe   my  felf 
in  the  Ocean  of  a  long  Difcourfe ;  were  I 
not  check'd  in  my  Forwardnefs  by  a  Com- 
pliance I    owe   to   the  Ceremonies  of  the 
Church,  which  admits  not  of  Funeral  Rights 
and  Solemnities  on  Days  ( like  this)  particu- 
larly devoted  to  her  Service.     I  muft  there- 
fore forcibly  let  this  Subject  fall,   and  take 

up 


^itiquagefmia   SUNDAY.  261 

up  another  ( though  none  fo  proper  )  to  en- 
tertain Your  Royal  Pretence  with,  And 
thus  I   begin. 

THE   Connexion  of  thole  Sacred  and 
Divinely  infpired  Writings  the  Holy  Go/pel^ 
( although  peradventure    it  appears   not  fo 
clearly  in    the    Letter)   yet   may  eafily  be 
traced  by  the  diligent  Obferver  in  the  JVIyf- 
tery.    This  may   particularly   be  remark'd 
in    our   prefent    Go/pel;     the   former   Part 
whereof  ( though  with  little  Appearance  of 
Connexion   in  the  Letter)  leads  us  myfte- 
rioufly   to   a  Knowledge   of   thofe  Truths, 
which  may  be  gather'd  from  the  Moral  of 
the  latter  ;  that  Part  I  mean,  which  I  have 
aflum'd  for   my  Text.    At  the  opening  of 
this  Gofpel^  our  Saviour  is  faid  to  have  called 
afide  his  twelve  Difciples,  and  to  have  made 
to  them,  a-part  from  the  reft,  a  pathetick 
Difcourfe  upon  his  approaching  Pail'ion ;  but 
the  Evangelifi,  who  mentioneth  this,  faith 
alfo  of  thofe  fame  Dtfciples^  That  they  un- 
derftood  him  not ;  Et  ipfi  nihil  horum  intcl- 
Icxcrunt :  And  they  undcrllood  not  a  Word 
of  all  this. 

Ou  R  Holy  Mother  the  Catholick  Church, 
following  the  Condu6l  of  her  great  Mafler, 
reads  to  us  Chnfiidns  her  Difciples  the  fame 
Difcourfe,    to  prepar-e  us  again  0;  this  Holy 

Time 


262  SERMON    IX.    On 

Time  of  Lent  for  a  fruitful  Communication 
of  his  Sufferings.  But  truly  this  difmal  Lec- 
ture of  the  PaiTion  of  Chrifl  is  read  to  us  at 
a  Seafon,  in  which  the  Hearts  of  fome  loofe 
Livers  are  fo  little  prepared  to  receive  the 
intended  Advantages  thereby  *.  (This  being 
the  Merry  time  of  Shrovetide ^  a  Seafon  de- 
dicated to  Sports  and  Riots ;  fo  to  foreftall 
the  rugged  Time  of  Pejiance  with  ExcefTes 
too  too  Criminal,  and  Paflimes  at  the  beft 
but  dangerous  enough )  Their  Hearts,  I  fay, 
at  this  loofe  Seafon  are  generally  fo  little 
prepared  for  a  LefTon  of  Suffering  and  Mor- 
tification ;  ( as  that  is  of  the  Paffion  of 
yefus  Cbriji )  that  of  too  too  many  bearing 
the  Name  of  Chrifiians^  with  much  more 
Reafon  may  be  verify 'd,  what  was  alfo  faid 
of  his  Difciples,  Ipfi  nihil  horiim  intellexe- 
runt  \  they  did  not  underftand  a  Word 
of  all  this ;  that  is,  of  all  thofe  weighty 
Maxims  of  our  Religion,  which  this  Morn- 
ing's Gojpel  did  open  to  them. 

This  argues  a  llrange  Blindnefs  in  the 
Hearts  of  Sinners :  For  the  Cure  of  which, 
as  this  mention'd  Pailage  hath  led  me  to 
the  Choice  of  my  prefent  Text,  fo  I  rtiall 
endeavour  to  draw  from  it  thofe Inilru^tions, 
which  the  Moral  of  it  may  lupply  me  with, 
both  for  a  right  Knowledge  of  this  Spiritual 
Malady,  and  of  the  proper  Means  to  cure 

it 


^inquagefwui   SUNDAY.  263 

it  by.  Following  therefore  the  Method  of 
my  Text,  I  fhall  confider  in  my  Firfi  Part^ 
The  Blindnefs  of  Sinners,  as  tigur'd  to  us 
in  the  Blindnefs  of  that  poor  Beggar.  Ccscus 
qiiidam  fedebat  /ecus  'via?n  mcndicam. 

In  vny  Secotidi  The  Means  which  Sinners 
are  to  ufe,  like  that  fame  Beggar,  for  the 
Recovery  of  their  Sight.  Et  clama'-cit  dicenSy 
yefu  Fill  Davidy   mi/h'cre  met  ! 

These  are  the  Conliderations  I  fhall  in- 
fifl:  upon  J  having  firfl  implored  the  Divine 
Affiftance  to  favour  us  with  a  Ray  of  Hea- 
venly Light,  to  difpofe  our  Underftandings 
for  the  Reception  of  thefe  Truths ;  by  the 
Intercefiion  of  the  Blefled  Mother  of  God  in 
the  Angelical  Salutation,  Ave  Maria,  Gfr. 

FIRST    PART. 

C  j^  C  U  S  quidam  fedebat  fecus  viam 
mendicans  j  A  certai?i  blind  man  fat  by  the 
way  fide  beggifig.  The  Blindnefs,  Chrifti^ 
ans,  of  this  poor  Beggar,  reprefents  to  us 
(according  to  the  common  Glofs  of  Holy 
Fathers )  the  Spiritual  Blindnefs  occaiion'd 
in  the  Soul  by  Mortal  Sin.  Ajnbulabunt  iif 
caciy  quia  Domino  peccaverunt^  faith  the 
Prophet  Sophonias'y  They  fiall  walk  like  blind  Sdph.t.x-j. 
men^  becaufe  they  have  finned  to  the  Lord:  ^'^^' 
And  the  Book  oi  JVifdom^  Exca:cavit  illos 
Malitia  eorum  ;    The  Malice  of  Sinners  hath 

made 


264  SERMON    IX.    O;/ 

made  thefn  blind.  This  Spiritual  Blindnefs 
then  is  the  Effect  of  Sin,  as  it  is  properly  its 
Puniihment  too ;  it  being  the  want  of  a 
right  Underflanding  on  the  part  of  a  Sinner, 
to  confider  throughly  the  deplorable  Condi- 
tion he  is  in.  Peccavi  (faith  the  Sinner)  i^ 
Eeclef.  i^.  quid  mihi  accidit  trijie?  I  have  fmned^  a?id 
^'  ivhat   hath  happened  to  me  amifs  ?  I  Eat,  I 

Drink,  I  Sleep  as  I  did  before  \  my  Meats 
are  as  Relifhing  to  my  PallatCi  and  my 
Slumbers  on  my  Downy-Pillow  as  undif- 
turb'd.  I  enjoy  a  perfect  Health,  and  folace 
my  felf  with  the  Satisfadlions  of  a  volup- 
tuous Life,  ^id  mihi  accidit  trijie  ?  What 
hath  happened  to  me  amifi  f  What  hath  hap- 
pened to  Thee  amifs  ?  Poor  Wretch  !  Didft 
thou  but  rightly  undcrfland  the  Damages 
( perhaps  irreparable )  which  thou  fuffer'fl  by 
Mortal  Sin,  thou  foon  wouldft  change  thy 
Note  5  and  bathe  thy  felf  in  Tears,  at  the 
Sight  of  thy  Unhappinefs,  who  now  art 
drown'd  in  Jollities,  becaufe  thou  feeft  it  not. 
This  BHndnefs  therefore  being  the  EfFe(^t 
of  Sin  :  The  chief  Caufes  of  it  are  as  many, 
as  there  are  in  number  Capital  Vices ;  which, 
I  like  friiitful  Mothers,   give  a  Birth  and  Be- 

ginning to  all  the  reft.  Let  us  then  run  over 
in  our  Thoughts  the  different  Natures  and 
Properties  of  thofe  Radical  Sins»  we  Ihall 
calily  difcover,  in  difcourfingon  their  Effedls, 

how 


^inqiiagefima  SUNDAY.  265 

how  every  lingle  Specks  of  that  number 
brings  with  it  its  refpecftive  Blindnefs  to  the 
Soul.  Firjl  then,  of  Fride  this  Truth  is 
manifefl ;  that  Sin  confifting  properly  in  an 
inordinate  Defire  of  fomc  Excellency  de- 
ferving  the  Honour  and  Efteem  of  others; 
Appetitus  itiordimitus  excellentice^  cui  debetur 
honor^  rrccrentia^  faith  St.  77ji>w^j;  Hence 
'tis  that  the  proud  and  haughty  Man  either 
arrogates  to  himfelf  what  hx;  deferves  not ; 
or  bears  himfelf  confidently  above  others, 
as  juflly  deferving  that  Tribute  of  Honour, 
which  he  ambitioufly  covets  to  be  paid  to 
himfelf  alone.  And  thefe  are  equally  the 
Effedts  of  Blindnefs ;  for  were  not  the  Eye 
of  his  Underftanding  extremely  defecftive,  he 
would  both  difcover  his  own  Unworthinefs, 
and  at  the  fame  time  the  real  Merits  alfo  of 
his  Neighbour. 

CovETousNESS  alfo  blinds  the  PoA 
feiTors  of  Wealth  j  according  to  that  oi  Mofes 
in  Deuteronomy^  ,  Munera  exccecant  oculos 
Judictim;  Bribes  do  hoodwink  the  Eyes  qJ'^^"^-^^- 
Judges.  Gluttony  and  Luxury  have  their 
Parts  alfo  in  the  fpiritual  Darknefs  of  the 
Soul.  Drunke7inefs  (faith  '^i.Bajil)  is  the  lery  jca.  c.  5, 
Origine  of  all  Impiety  j  the  Occajion  of  for- 
faking  God  ',  it  being  an  ob I  curing  of  the  In- 
telleSfive  Faculty^  by  the  tneans  of  which  ive 
arrive  to  the  Knowledge   of  him.     Blind- 

Vol,  I.  Mm  ncfs 


V.    2  2. 


II 


66  SERMON    IX.    0;/ 

iiefs  alfo  was  the  Panifliment  of  the  lu^Ku^ 
rious  Sddomites  j   a  Figure   of  that  Interior 
Gen.  19.    Blindnefs,  which  ftruck  their  Souls  j  Percuf- 
J'erunt  ecs  ccecitate.    And  'tis  obfervable  in 
the  Parable  of  the  Beggar  and  Dives  ( An 
Example  both  t^i  Gluttony  and  Lufi)  That^ 
Elevans  ocidos  fuos  in  tormejitis  vidit  Laza- 
rum  ;   Lifting  up  his  Eyes^  ivhilji  he  was  in 
^orments^   he  faiv  poor  Lazarus :  And  then 
indeed  he  knew  him,  whom,  whilft  he  lived 
in  Pleafurcs,  he  faw  not;  fuch  is  the  Dark- 
nefs  the  Souls  of  voluptuous  Livers  are  bu- 
ried in ;  in  Tonnefitis  vidit  Lazarum.  Anger 
obfcures  the  Eye  of  the  Intellect,   falHng 
down  upon  it  like  a  fiery  Cloud,   and  inter- 
pofing  itfelf  between  the  Sun  of  Truth  and 
it ;  Super  cecidit  ignis ^  &  non  viderunt  folefn. 
And  how  many  in  their  PalTioUj  have  fallen 
foully  upon    their   deareft   Friends;    who, 
when  their  Eyes  are  open'd  to  the  Rays  of 
Reafon,  are  ready  to  expiate  (o  horrid  an 
Ingratitude,  with  the  ver^  Sacrifice  of  their 
own  Blood  !    Efivy  alfo  blinds  our  Sight, 
that  we  cannot  diftinguifh  rightly  the  true 
Object  of  our  Sadnefs,  whilft  wc  arc  de- 
jeded  at  another's  Good,  InviJia  ( faith  the 
mention'd   St.  Thomas )  eji  trijiitia  de  alte^ 
rius  bono.     But  Sloth,    above  all  the  rell  of 
her  vicious  Company,    declares  herfelf  the 
mod  malicious .  in  inflid'ing  this  wretched 

Puniihment 


^inquagefima   SUNDAY.  267 

Punifhmcnt  on  the  Souls  of  Sinners.  For 
whence  proceeds  this  Coldnefs  in  the  Spirit 
of  Chrijiianity?  Whence  this  Drowfinels 
in  the  Service  of  God  Ahiiighty  ?  This  Neg- 
lect in  complying  with  the  Obhgations 
of  our  Rehg-ion  ?  But  from  a  flothful  Igno- 
rance, and  Unacquaintance  with  them.  We 
underftand  not  the  Ties  of  our  Chrijlian 
Duty;  but  the  Fault  is  fix'd  at  our  Doors, 
that  we  put  not  our  felves  in  the  occafions 
of  being  acquainted  with  them.  We  are 
deftitute  of  thofe  comfortable  Lights,  that 
quicken  Devotion,  becaufe  we  are  eafily 
tired  with  the  Pradtice  of  it ;  we  receive  not 
the  promifed  Helps  of  Grace  in  our  Temp- 
tations, becaufe  we  endure  not  long  and  per- 
feverant  Prayer  :  That  properly  may  be  ve- 
rify'd  the  Saying  of  St.  Peter ^  m  regard  of 
fuch  ;  Cceci  funt^  &  manu  te?ita?ites :  T^hey 
are  blind  indeed^  like  thofe  ivhofearch  about  9. 
them  with  their  Hands  -,  As  confcious  to 
themfelves  fufficiently  of  their  own  Un- 
happinefs,  though  ignorant  of  the  true  Oc- 
cafion  why  they  fuffer  it. 

These  are  the  different  Caufes  of  the 
Blindnefs  of  a  Soul  in  Sin.  Now  if  we  will 
confider  this  intelle£lual  DefeSi  in  its  own 
Nature,  we  Ihall  find  it  dirtinguifli'd  into 
two  Kinds ;  into  the  Bhndnefs  of  fuch  as  fee 
not  with  their  Eyes  fiut  ( and  that  is  no 
M  m  2  wonder  J 


2  Peter  \  '. 


-'68  S  E  R  M  O  N    IX.    0// 

wonder)  and  thcBlindnefs  of  fuch,  as  fee  not 
with  their  Eyes  opeUy  which  certainly  is  the 
ftrangeft  Blindnefs  of  all.     Apertis   Oadis 
nihil  "oidebat^  faith  the  Scripture  of  the  Ver^ 
fecufor  Saul,    when   he    was   ftruck   from 
Heaven  with  a  fudden  Privation  of  Sight : 
And  in  this  he  was  the  Figure  of  thofe  poor 
J."}:  9.  S.  Wretches,  v/ho  have  indeed  their  Eyes  ope?i, 
but  fee  nothing  ;  Apertis  ociilis  nihil  vidcnt. 
Now  if  you  ask  me,   who  thofe  blind  Men 
are  with   their  Eyes  open ;    with   Sorrow  I 
muft  anfwer  you,  They  are  Chriftians ;  The 
Gentile,   Jew,    or  what  other  Misbeliever 
there   is,   are  all  blitid.   Having  (faith  the 
Apcjile)  their  Intelled:  obfcured  and  fealed 
up  in   Darknefs   of  Infidelity.     They  are 
blind  indeed,  and  blindly  follow  the  Paffions 
of  this  World ;  becaufe   the  Eye   of  their 
Underilanding   is  not  open  by  the  Light  of 
Faith  to  behold   the  Advantages  promifed 
to  us  Chriftians  in  the  World  to  come.  This 
is  the  Mifery  of  poor  Infidels  and  Misbelie^ 
vers,  whom   the   Gofpel   hath  not  illumi- 
nated with  the  Rays  of   Truth.   And  thefe 
are   properly  thofe  blind  Men,  who  fee  not 
indeed,    becaufe    their  Eyes  zvejkut.    But 
we  Chrijiians,  who  have    the   Eye  of  our 
Underflanding  clear  and  open  by  the  Light 
of  Faith ;   we,  who  are  afllir'd  that  there  is 
a  God,  a  Heaven,  a  Hell,  Eternity,  a  Pu- 

nifliment 


^inquagefima  SUNDAY.  269 

niiliment  for  Sin  in  the  next  Life,  and  a 
Reward  for  Virtue :  We,  I  fay,  whofe  Eye- 
fight  Faith  hath  clear'd  to  behold  all  this; 
and  yet  to  live,  as  if  we  faw  it  not !  as  if 
thefe  Truths  were  fomany  Raveries  of  a 
Man  in  a  Dream  !  What  a  difmal  Blindnefs 
is  this  with  the  Eyes  open  !  to  believe  like 
Chrifiians^  and  yet  to  live  like  Pagans! 
Chriftiajie  credere^  gentilitcr  viventes !  faith 
Petrus  P)  ami  anus  upon  the  like  occaiion. 

That  the  Pagan  gives  up  the  Bridle  to 
Concupifcence,  his  Excufe  is  tolerable ;  be- 
caufe  he  knows  no  better :  But  intolerable 
in  a  Chriftian^  who  hath  learn'd  the  Leflbn 
of  the  Apojlle ;  That  Li'vers  according  to  the  j^^,^  g^ 
Flefijhall  die :  Si  fecundiim  carnem  vixeritis^  1 3- 
moriemini.  That  the  yew  hath  Crucified 
his  own  Redeemer,  this  he  hath  to  fay, 
that  he  knew  him  not ;  but  what  can  the 
finful  Chrijiian  reply,  who  firmly  believing 
in  him  as  truly  fuch,  yet  Crucifies  him  again 
by  every  Mortal  Sin:  Rwfum  criicijigentes  Heh.e.(>.. 
jibimet  ipjis  Filium  Dei^  C?  ojientui  haben^ 
tes^  faith  St.  Paul  of  Sinners  :  Crucifying 
again  to  them/elves  the  Son  of  God ^  andcxpof- 
ing  him  to  fiatjie  and  fcorn  !  That  the  Mtf- 
believer  negledts  the  Means  our  Saviour  hath 
left  us  in  his  Church  for  our  Salvation,  it  is, 
becaufehe  underllandsnot  the  Value  of  them: 
But  how  unpardonable  is  it  in  the  Chrijiiaji 

and 


J70  SERMON    IX.    On 

and  Cathollckj  who  believing  the  Sacraments 
to  derive  their  Virtue  from  the  Merits  and 
Sufferings  of  a  dying  God,  yet  prophanes  them 
fo  eafily  by  fo  many  imperfed:  ConfefTions 
and  unworthy  Communions!  Oh  linful 
Chrifiiam  !  Your  Eyes  then  are  open'd,  but 
to  render  you  more  admired,  and  lefs  com- 
paffionated  for  your  Blindnefs.  Your  Eyes 
are  open'd  by  Faith  to  behold  the  Horror 
of  a  gaping  Hell  for  Sinners :  And  yet  you 
behold  not  the  imminent  Danger  you  your- 
felves  are  in,  in  following  them.  Your  Eyes 
are  open'd  to  difcover  the  dreadful  Confe- 
quences  of  Mortal  Sin  :  And  yet  you  dif-^ 
cover  not  the  defperate  Risk  you  every  Mo- 
ment expofe  your  felves  unto,  continuing  in 
it.  Your  Eyes  are  open'd  to  confider  fpecu- 
latively,  that  the  Life  of  a  Chrijiian  is  a  Life 
of  Penance  :  And  yet  particularly  you  con» 
fider  not  how  little  your  eafy  and  voluptu- 
ous way  of  living  accords  with  it.  Are  not 
we  then  properly,  we  finful  Chrijlians^ 
thofe  Unhappy  ones,  in  whom  is  difcover'd 
that  extravagant  fort  of  Blindnefs  >  T^bat 
their  Eyes  indeed  are  open^  but  they  fee  no- 
thing J  Apertis  oculis  nihil  vident  ? 

But  as  thofe  Wretches  are  miferable  in- 
deed, whofe  Eyes  are  either  quite  fealed  up, 
through  the  want  of  Faith  j  ( fuch  are  In- 
Jideh  and  Misbelievers: )  or  open'd  by  Faith, 

but 


^inquagefitna  SUNDAY.  271 

but  iofee  nothing  \  (Such  are  believing  Chrif- 
tians,  yet  infenfible  of  their  Mifery : )  ib  again 
thrice  happy  and  fortunate  are  thofe  Sin- 
ners, whole  Eyes  indeed  are  open'd,  to  fee : 
Such  are  mercifully  illuminated  with  the 
Rays  of  Divine  Grace,  to  look  in  time  with 
an  Eye  of  true  Repentance  into  the  forrow- 
ful  Condition  of  their  fmful  Lives.  The 
PafTage  in  Gejiefis  q{  Adam%  Prevarication 
(take  it  according  to  the  Myftery)  feems  to 
acquaint  us  with  this  Truth.  For  properly 
may  be  faid  of  every  repenting  Sinner,  what 
Mojh  faid  of  our  firfl  Parents  upon  their 
Fall;  Aperti  funt  ocidi  amboriim-y  The  Eyes  Gen.i.-j. 
tif  both  were  opend,  and  fomething  then  they 
jaw.  Oh  how  better  was  their  Condition  than 
of  thofe  blind  Wretches  who  fee  nothing ! 
But  let  us  enquire  into  the  fame  Text, 
what  it  was  poor  Eve  and  Adam  then  dif- 
cover'd,  when  their  Eyes  were  open'd ;  They 
difcoverd  that  they  were  Naked  j  Cog7ioi)erutit 
fe  ejfe  nudos. 

This  Nakednefs  of  our  firfl  Parents,  re- 
prefents  to  us  the  Nakednefs  of  a  Soul  de-  ' 
ipoil'd  of  Grace.  And  fuch  is  the  Misfor- 
tune of  every  Sinner,  who  travelling,  like  the 
Pilgrim  from  ^erufalan  to  'Jericho^  through 
the  troubled  anddangerousWaysof  Sin,  falls 
into  the  Hands  of  Thieves,  the  Devils,  who 
rifle  him  of  this  facred  Ornament  of  his  Soul. 

This 


272  S  E  R  M  O  N    IX.    0« 

This    dangerous   Way   was   that    poor 
David  walk'd  in,  when  he  fell  into  his  Sin  > 
and  the  barbarous  Ufage  of  the  Thieves  in- 
fefting  it  ( I  mean  the  Devils )  is  paflionately 
exprefs'd  by  him,  who  had  experienced  the 
fad  EfFedis  of  their  Fury  and  Rage,  ^d  nihi- 
Iiwi  j'edaBus  fum  ( cried  poor  Davidy  when 
he  was  robb'd  of  Grace )  Ad  nihilum  redaBus 
fum ;  O  my  God  !  I  am  brought  to  nothing ! 
I  am  plunder'd!  I  am  bankrupt,  I  am  robb'd 
of  Grace,  the  precious  Covering  of  my  Soul, 
and  nothing  now  remains  to  me  but  my  own 
Nakednefs :  Where  is  now  the  fweet  Har- 
mony of  my  Soul :   The  ready  Obedience  of 
my  inferior   Powers   to  their  Superior;  of 
my  Paffions  to  the  Rule  of  Reafon  ?  Now 
nothing  but  Diforder  and  Rebellion  reigns 
within   me.   Where's  the  Colledion  of  all 
my  good  Works,   my  meritorious  A(5lions  ? 
All  become  the  Spoils  of  Sin  !    All  lofl!   In 
the  State  I  am  at  prefent,   loft!   Oh   my 
Treafure  of  Grace !    Oh  my  Inheritance    to 
Glory  !    Ad  7iihilum  redaBus  fuvi :    I   am 
rifled,  I  am  ruin'd,  I  am  reduced  to  nothing. 
Et  nefcivi ;  and  that  which  proved  the  moft 
fatal  Lofs  of  all,  I  loft  the  very  Se7jje  of  my 
Misfortunes;   Ad  nihilum  redaBus  fu??!^  ^ 
7iejci-vi.     Thus   complain'd   David  then  a 
Sinner,   when  his  Eyes  were  open'd  to  be- 
hold his  Mifery. 

This 


^inquagcfima   SUNDAY.  27^ 

This  fame  Road  alfo  did  Ada7n  take  be- 
fore him,  and  lighted  into  the  Hands  of 
the  fame  Robbers  upon  the  Way,  the  De- 
vils, as  he  defcendcd  from  Jenijdlem  to  ye- 
ricljO'y  from  the  State  of  Innocence  to  the 
State  of  Sin.  And  after  him  all  we  Sinners 
march  on  blindly  in  the  fame  Track,  and 
light  into  the  fame  Difafters  upon  the  Way. 
For  ( as  St.  Aujlin  makes  the  Reflexion ) 
Om?ies  ?ios  Adam  fumusi  We  are  all  figured 
in  this  Adam  j  We  are  all  Adams  too.  We  A?- '" 
ought  then  to  turn  our  Thoughts  upon  ^''■'^^' 
our  felves,  and  confider,  that  it  is  not  only 
his  Misfortune,  which  deferves  our  Tears, 
but  much  more  our  own  ^  fo  that  our  Firft 
Adam  may  properly  fpeak  to  us  in  the 
Phrafe  of  our  ♦S^foW,  ye/us  Chriji :  Nolite  Uh  zy 
jiere  fuper  me,  fed  fuper  ijofmetipjos  Jlete -,  *^* 
Shed  not  J  my  Children^  your  Tears  on  me,  hut 
on  your  fehes.  And  certainly,  ChriJlianSj  there 
is  juft  reafon  fo  to  do,  if  we  confider  feri- 
oufiy  how  Adam's  Mifery  accords  with  ours ; 
not  only  in  what  we  fuffer  by  Original  Sin, 
but  alfo  in  what  we  fuffer  by  our  Adtual, 
thofe  Sins,  which  after  Baptifm  we  our 
felves  commit ;  for  in  thefe,  as  well  as  that, 
Omnes  ?ios  Adam  futnus ;  We  are  all  Adams 
too\  That  is,  we  all,  like^^^w,  are  rifled  of 
our  Robe  of  Grace  and  Jufi:ice  y  although 
we  are  not  all,  like  Adam^  fortunate  in  dif- 

VoL  I.  N  n  covering 


274  SERMON    IX.    On 

covering  our  own  Naked?iefs  j   Cognoverunt 
fe  ejje  nudos. 

This  happy  Difco'uery  of  our  own  Na~ 
kedjiefs  being  the  hrll:  Difpofition  to  a  true 
Converfion,  We  ought  ( as  we  are  Sinners ) 
to  make  it    our   firfh  Requeft    to  God  Al- 
mighty in   the  Words   of    our  Beggar   in 
the  Gofpel,  Domine,  ut  videam  j  Lord^  that 
I  may  fee.  Our  Saviour  ask*d  him  what  he 
defired  of  him  ;    he  humbly  anfwer'd,   it 
was,  To  fee-,  Dotmne,  ut  videam.  Let  us  then, 
dear   Sinners,  with  this  good   Beggar,  de- 
mand of  God  the  Recovery  of  our  Sight  j 
that  fo  we  may  arrive  to  a  right  Underftand- 
ing  of  our  Nakednefs  and  Mifery ;  Domine^ 
lit  videam!  Lord^   that  I  may  fee,  how  poor 
and    naked  a   Wretch  I    am   without   thy 
Grace,  and  what  a  Treafure  I  have  loll,  in 
lofing  Thee !  Cure  then  my  Heart  of  its 
Infenfibility,  and  fuffer  me  no  longer  to  re- 
main cold  and  indifferent,   finning  on  un- 
concernedly  without  the  leaft  Remorfe  of 
Confciencci  or  without  the  leail  refledive 
Thought  of  what  I  have  done :  ^id  feci  f 
Domine,  ut  videani !   Lord^   that  I  may  fee. 
How  bountiful   thou  haft  been  to  me  in 
the  Offers  of  thy  Grace  :  And  how  ungrate- 
ful I  have  been   in   negledling  or   abufmg 
them !  How  often  thou  haft  called  upon  me, 
and  I  have  anfwer'd  not !  How  eafily  I  fol- 
low 


^inquagefima  SUNDAY.  275 

low  the  Maxims  of  the  World,  rather  than 
thofe  of  thy  School :  The  bafe  Sentiments 
of  Flefh  and  Blood,  rather  than  the  Lellons 
of  thy  Gofpel!  Domine^    ut  'videatn!  Lord^ 
that  I  may  fee  the  manifold  Malice  of  my 
SIN!  How  much  I  have  defpifed  thee  in 
quality    of    my   Law-giver,    prevaricating 
againft  thy  Divine  Commands !  How  much 
I  have  defpifed  thee  in  quality  of  my  Lord, 
refufing  Obedience  to  thy  Sovereign  Will ! 
How  much  I  have  defpifed  thee  in  quality  of 
my  Lajl  End,  negle(fling  the  Beatitude  thou 
haft  courteoufly  promifed  me  !  How  much 
I  have  defpifed  thee  in  quality  of  my  Crea- 
tor,   abufing  the  bountiful  Effedts  of  thy 
Creation  to  aftront  the  Beftower  of  them  ; 
my  Memory,   my  Underftanding,    and  my 
Free-will !  How  much  I  have  defpifed  thee 
in  quality  of  my  Redeemer,  fetting  no  Value 
upon  the  ineftimable  Worth  of  thy  deareft 
Blood,  and  bitter  Death  thou  haft  endured 
for  me !  How  much  I  have  defpifed  thee  in 
quality  of  my  Judge,  exprefting  my  felf  fo 
little  concern'd  at  the  future  Terrors  of  thy 
Tribunal !  At  the  Severity  of  thy  final  Sen- 
tence,   and   the   dreadful    Effects   thereof! 
How  much  I  have  defpifed  thee  in  quality 
of  my  Friend,  fetting  little  by  thy  Grace, 
by  which  I  correfpond  with  that  Title !  And 
finally,  how  much  I  have  defpifed  thee  in 
N  n  2  quality 


276  SERMON    IX.    Oji 

quality  of  my  Father ^  forfeiting  my  Inheri- 
tance to  thy  Kingdom,  and  the  unparallel'd 
Dignity  of  being  called  thy  So7i.  AH  this  I 
did,  when  I  offended  thee  5  and  yet  with- 
out the  leafl  Concern  for  what  I  had  done : 
^id  feci?  But  now  unfeal  the  Eyes  of  my 
fenflefs  Heart,  and  I  will  publilli  the  Won- 
ders of  thy  Mercy !  Revela  ocuios  meos^  {3* 
ejiarraho  mirabilia  ! 

This  LefTon,  Chrijiians^  may  thoroughly 
acquaint  us,  of  what  Inftrudtion  the  Paf- 
fage  of  our  Beggar  in  the  Go/pel  is  to  us ; 
what  a  Truth  is  clear'd  to  us  by  his  Blind^ 
7ie/s^  and  how  his  Wants  may  teach  us  how 
to  Pray.  What  ought  to  be  the  Subjed:  of 
a  Sinner's  Supplications,  he  hath  already 
fhew'd  us  in  what  he  ask'd  for.  Lord  that 
I  may  fee!  Now,  as  he  hath  taught  us, 
what  we  are  to  Pray  for  j  (o  he  alfo  teacheth 
us  how  we  are  to  Pray.  This  ihall  be  clear'd 
to  you  in  my  Second  Part ;  favour  me  ac^ 
cordingly  with  your  Attention. 

SECOND    PART. 

ET  clamavit,  dicens;  Jefu  Fili  David, 
miferere  mei!  And  he  called  out^  faying', 
yefus  Son  of  David,  have  niercy  on  tne  I  I 
have  reprefented  to  you  a  blind  Man  begging 
for  the  Recovery  of  his  Sight ;  now  I  fhall 
acquaint  you  with  the  efficacious  Means,  of 

which 


^inquagefima   SUNDAY.  277 

which   he   ferved  himfelf  in  his  Addrefs, 
that  fo  his  humble  Suit  might   reach  our 
Saviour's  Ear,   and  be   confider'd    by  him 
as  he  pafs'd  by.    Clamavity  faith  the  Gofpc!^ 
He  crfd  out  j    He   called   on  our  Saviour 
with  a  loud  Voice.    Now  what's  the  Chrif- 
tian  meaning  of  calling  on  God  Almighty 
with  a  loud  Voice  ?  It  is  to  accompany  our 
Prayer   with  our  Works ;  that  fo  our  Ac- 
tions, as  well  as  Words,  may  fpeak  the  real 
Sentiments   of  our  Hearts ;    and  our  Lives 
remain   not   Mute  and  Dumb,  whilft  our 
Tongues  do  cry  for  Mercy  :  Ne  forte  fimus 
Jirepe7ttes   vocibus    &  ?miti   morihus ;    faith 
St.  Aufiiriy   Sermon  xviii.  de  verbis  Domini. 
Who  is  then  this  Beggar  ( continues  the  holy 
Do6tor  in  the  fame  place  j  whofe  Thoughts 
I  fhall  follow  in  the  Sequel  of  this  Difcourfc) 
Who   is   then  this  Beggar,    that  calls  on 
Chriji  with  a  loud  Voice,  to  be  cured  of  his 
Interior  Blindnefs  ?    ^is    eji,    qui    clamat 
ad  Chriftum^    ut  pellatur  interior  cacitas^ 
tranfeunte  Chrijlo?    He  anfwereth  himfelf, 
Clamat  ad  Chriji um^   qui  fpernit   fceculi  vo- 
luptates  -J  Clamat  ad  Chrijium^  qui  difpergit^ 
^  dat  pauper ibus  -,  Clamat  ad  Chrijlum^  qui 
dicit  non  lingua  fed  vitdy  mi  hi  mundm  cru" 
cijixus  ejly  ^  ego  mundo.   That  Sinner  truly 
calls  aloud  on  Chrift,  who  retaineth  no  longer  - 
an  Affection  for   the  World;    that  Sinner 

trulv 


27S  SERMON    IX.     On 

truly  calleth  aloud  on  Chrift,  who  diftri- 
buteth  his  Charities  to  the  Poor  and  NecefTi- 
tous ;  that  Sinner  finally  calleth  aloud  on 
Chrift,  who  witnefTeth  not  by  his  bare 
Difcourfes  only,  but  by  the  manner  of  his 
Life,  That  the  World  is  truly  crucified  to 
Him^  and  Me  to  the  World.  ■ 

These  difficult  ways  of  Calling  on  God 
Almighty,  altho'  fo  earneftly  recommended 
to  us  by  that  great  Treacher  of  his  Churchy 
yet  are  but  rarely  pradiced  by  Sinners,  be- 
caufe  they  are  as  rarely  underftood.  Let 
us  therefore  examine,  how  fuch  acceptable 
Works  of  Penance  do  fpeak  aloud  for  the 
Doers  of  them,  and  make  themfelves  be  un- 
derftood as  far  as  Heaven.  Our  firft  Call  then 
on  God  Almighty  for  the  Recovery  of  our 
Sight,  is  ( with  St.  Aujlin )  a  rejecting  of 
the  finful  Satisfadions  of  this  Life.  Clamat 
ad  Chrijluniy  qui  Jpernit  fceculi  voluptates. 
This  Heroick  Adtion  ( and  Heroick  it  is 
indeed,  to  gain  a  viftory  over  Flefti  and 
Blood  )  this  Heroick  Action  of  true  Chriftian 
Courage  fpeaks  ftrongly  in  the  Favour  of  a 
Sinner  to  Jefus  Chrift ;  it  pleads  his  Caufe 
at  the  Seat  of  Mercy.  It  is  an  Afturance  on 
the  part  of  the  Sinner  of  the  Sincerity  of 
his  Converfion  :  How  fenfible  he  is  of  the 
-  Condition  of  his  Soul :  How  unfeignedly 
defiroustobe  heal'd  of  his  Infirmity :  And 

how 


S>uv2qiiagefmia   SUNDAY.  279 

how  vigorouily  on  his  part  he  contributes  to 
the  Cure,  by  removing  thofe  Obftacles,  that 
may  prevent  or  hinder  it :  Thofe  Obftacles 
are  our  Paftions  for  the  World.  How  ftrong 
a  Call  then,  and  how  forcible  in  the  Ears  of 
Jefus  Chrift  is  a  Chriftian-Uke  renouncing 
of  thofe  worldly  Enjoyments,  our  Paffions 
for  which  have  proved  the  occafion  of  our 
Blindnefs !  Clamat  ad  Chrijium^  qui  fpernit 
faculi  'voluptates. 

We  call  (^with  St.  Aujiin)  in  another 
FoicCy  that  reacheth  alfo  the  Ears  of  Jefus 
Chrift,  as  often  as  our  charitable  Affiftances 
do  reach  the  Neceffities  of  the  Poor ;  Cla- 
mat ad  Chrijium,  qui  difpergit  Csf  dat  paufe- 
ribus.  In  the  Book  of  Proverbs  we  read 
a  threatning  Sentence,  able  to  chill  the 
Hearts  of  uncharitable  Men ;  ^i  obturat 
aurem  fuam  ad  clamorem  pauperis,  (^  ipfe  Pfov-  2 1  • 
clamabit,  ^  non  exaudietur-.  Who  fioppeth  his  '^' 
ears  to  the  cry  of  the  poor,  he  alfo  Jhall  cry, 
and  jhall  not  be  heard.  From"  whence  we 
may  draw  this  rational  Conclulion,  that  the 
opening  of  our  Ears  to  the  Cries  of  the  Poor, 
is  the  opening  of  the  Ears  of  Chrift  to  us. 
And  fuch  a  Call  undoubtedly  is  both  loud 
and  piercing ;  fince  we  employ  as  many 
Tongues,  as  there  are  Mouths  we  fill,  to 
fpeak  for  us.  Clamat  ad  Chrijlum,  qui  dif- 
pergit, 0?  dat  pauper i bus,    A  third  Call  alfo 

(with 


28o  SERMON    IX.    On 

(  with  St.  Aufiin)  is  of  a  Sinner,  whofe  Life 
is  truly  crucified  to  the  World,  and  the 
World  to  it.  And  can  there  be  a  Voice 
more  charming,  more  inviting  the  Mercies 
of  Jefus  Chrift,  than  to  behold  a  Sinner  fuing 
to  him  in  that  fame  Pofture,  as  He  himfelf 
did  fue  for  the  World's  Redemption  to  his 
Father  upon  a  Crofs? 

But   perhaps  (Devout  Chriftians)  you 
are  defirous  of  a  clearer  Notion  of  fo  cele- 
brated an  Expreffion,  and  yet  peradventure 
fo  little  underftood  :  I  mean,  A  Crucifixion 
of  a    Chrijlian   to  the   Worlds    and  of  the 
World  to  him :  I'll  therefore  give  it  to  you 
in  an    eafy  and   familiar  Thought.    To  be 
crucified  to  the  World,   and  the  World  to 
U3 ;  is  to  have  our  Judgments  and  Pradlices 
directly  contrary,   the  one's  to  the  other's. 
In  the  Judgment  and  Practice  of  the  World 
it  is  a  Crofs,  to  live  in  the  World  without 
enjoying  it  j  but  in  the  Judgment  and  Prac- 
tice of  a  Chriftian,  thofe  very  Enjoyments 
are  a  Crofs,  becaufe   they  hinder  us  in  the 
way  of  Virtue.  The  World  fets  a  value  upon 
its  Gifts,    its  Wealth,   its  Honours,  its  De- 
lights;   St.  Pai/Ij   on  the  contrary,    efteems 
them  as  Dirt,   as  they  are  put  in  Ballance 
Pi,il,2.s.  with  Jefus  Chrift :    Hc^ec  omnia  arbitror  ut 
ft  er cor  a,  ut  Chrijimn  lucri^  faciam.  Oh  how 
truly    was  the   Apoftle    crucified    to    the 

World, 


^inqiiagefima  SUNDAY.  -281 

World,   and    the  World   to  him !    Wiicn 
two  are  falten'd  upon  the  fame  Crofs,    they 
neccllarily  muft  turn  their  Backs  the  one 
to  the  other.    This  ought  to  be  the  Pradice 
of  a  Cbrijlian^  in  his  reciprocal  Crucifixioa 
with  the  World,    The  World  turns  his  Back 
o\\  you,    turn  yours  alfo  upon  the  World. 
The  World  laughs  at  you,  becaufe  you  live 
up  to  a  Pradice  different  from  his :  Laugh 
at  him  alfo,    or  rather  pity  him,   becaufe 
(through  Blindnefs)  he  underftands  no  bet- 
ter.   The  World    loves  you   not,    becaufe 
you   are  no  longer  in  the  Number  of  his 
Followers :  Then  love  not  you  the  World,  * 
and  fo  will  little  Love  be  loll  between  you. 
He  whofe  Life  correfponds  v/ith  this  Lelfon 
of  Indifferency,    may   confidently   call  on 
Jefus  Chrift,  with  a  Mutidus  mihi  a'ucijixus 
eft,  &  ego  7?iundo. 

Such  Chriflian-like  Performances  are, 
according  to  the  Reflection  of  the  great 
St.  Auftin,  fo  many  loud  and  founding 
Voices^  with  which  our  Lives  do  call  on 
God,  and  not  barely  our  Mouths  only.  But 
as  the  virtuous  Actions  of  the  devout  Chrif- 
tian  found  harfh  and  gratingly  in  the  Ears 
of  Worldlings ;  fo  is  he  frequently  checked 
by  them,  and  defired  to  hold  his  peace. 
The  fame  alfo  happen'd  to  our  Beggar  in 
the  GoJ'pcly  who  was  rebuked  for  his  Cla- 
Vo  L.  L  O  o  mour 


282  SERMON    rX.    On 

mour  by  thofe,  who  in  the  Company  of  our 
Saviour  went  before  him,  and  by  them  com- 
m^ded  to  be  filent :  Et  qui  praibant^  in- 
crepabant  eiim  ut  taceret :  And  thofe  who 
V)ent  before^  rebuked  hiniy  that  he  JJjould  hold 
his  peace.  This  very  Particular  of  our  Gof- 
pe!j  is  ahb  a  Figure  of  what  too  frequently 
palTeth  in  the  Church.  Thofe  Rebukers  of 
the  clamorous  Beggar,  are  lazy  and  fcan- 
dalous  Chrillians,  who  make  it  their  endea- 
vour to  impede  the  virtuous  Purpofes  of  the 
Good:  Bonos  ChriJiia?ios  tnali  &  tepidi 
prohibent. 

No  fooner  doth  the  Sinner  begin  to  enter 
ferioufly  upon  a  Change  of  Life,  to  deny 
himfelf  thofe  hurtful  Liberties,  which  before 
he  took,  to  withdraw  himfelf  carefully  from 
the  Occafions  of  Sin  j  In  a  Word,  to  live 
np  to  the  Obligations  of  his  Baptifm  and 
Religion  :  No  fooner  can  a  Sinner  refolve 
on  this,  but  prefently  he  is  oppofed  in  his 
virtuous  Defigns :  ^i  diligiint  Jacuhim, 
contradicunt ;  The  Lovers  of  the  World  re- 
buke him  for  it.  They  interpret  his  Con- 
verfion  an  Excefs  of  Folly,  his  new  Courfe 
of  Life  fome  Fit  of  Melancholy,  or  indigeflcd 
Zeal,  and  a  Singularity  tacitly  condemning 
the  Lives  of  fo  many  others,  who  bear  in 
the  World  the  Name  of  Chriilians  as  well 
as  he.    Et  nufiquid  alii  nonfunt  Chrijiia?ii  ? 

And 


^Inquagefima   SU^TDAY.  2S3 

And  are  not  others  Chriftians  too  ?  Such  and 
fuch  Perfons  are  not  fo  Icrupulousi  they 
think  it  time  enough  to  take  up  yet.  This 
Gallant,  for  Example,  continues  ftill  his  cuf- 
tomary  Diforders,  his  Riots,  his  Debauches, 
his  Excefles  in  Drinking,  Swearing,  Gaming, 
and  the  like ;  Yet  ask  him,  what  he  is  ?  He 
anfwers  you,  a  Chriftian,  and  (though  we 
hardly  gather  it  from  his  Life )  perhaps  a 
Catholick  too.  That  Lady  ftill  expofes  her 
felf  to  dangerous  Liberties,  to  fcandalous 
Privacies,  which  are  Encouragements  to  Sin  -, 
ftill  flie  fleeps  away  unconcernedly  the  better 
part  of  her  precious  Hours  ( every  Moment 
of  which  might  gain  her  an  Eternity )  or  Hie 
dreams  them  away  waking  upon  new  Garbs 
and  Fafhions :  As  if  for  that  Concern  alone 
(lie  thought  her  felf  placed  in  this  World  j 
Hie  is  ftill  moil  laviflily  expenfive  in  her 
Drefs,  which  makes  her  as  narrow-hearted  to 
the  Poor  j  and  yet  flie  is  a  Chriftian,  and  a 
Catholick  too.  Infine,  theyflill  conform  to  the 
Maxims  of  the  World  :  They  little  concern 
themfelves  in  the  great  Affair  of  their  Salva- 
tion, and  yet  they  all  pretend  to  a  Place  in 
Paradife  as  well  as  we.  But  tell  us  not, 
continues  the  holy  DoBor^  tell  us  not,  how 
fuch  and  fuch  do  Live,  but  how  the  Go/pel 
teaches  them  to  Live  i  Let  them  not  invite 
U3  by  their  ill  Example,  but  rather  by  the 
O  o  2  Rule 


2^4  SERMON    IJ^.    On 

Rule  of  their  Religion,  the  Dodrine  and 
Life  of  Jefus  Chrift.  Non  dicanf,  quomodo 
ijii  vivujit  tarn  tnulti,  fic  vivamiis :  ^.are 
?20?t  potius^  quomodo  dicit  Evangdhim  ? 

But  as  the  malicioufly  fabtle  World, 
refolved  to  nip  our  religious  Commence- 
ments in  the  very  Bud,  propofes  on  the  one 
Side  the  fcandalous  Examples  of  vicious 
Livers  to  invite  us :  So  on  the  other  Side,  it 
objeds  the  apparent  Difficulties,  which  occur 
to  us  in  the  exercife  of  Virtue,  to  deter  and 
fright  us.  It  makes  a  Change  of  Life  appear 
a  thing  impradicable  by  Flefli  and  Blood : 
The  conquering  of  our  PalTions,  a  Combat 
to  be  undertaken  by  more  than  Man  :  Mor- 
tification the  burying  of  one's  felf  alive  ; 
Inline,  it  repreients  to  us  Fenance  with  fuch 
a  ghaftly  and  frightful  Vifage,  that  many 
Sinners  have  fcarcely  Courage  to  look  upon 
\\.\  But  this  is  a  Cheat  the  World  puts  upon 
us.  The  Face  indeed  of  Penance  is  a  little 
rous^h,  but  her  Converfation  is  fweet  and 
delightful.  We  may  properly  apply  to  this 
Subjeft  the  Words  of  the  learned  Moralift 
Seneca  J  which  he  himfelf  made  ufe  of  writ- 
ing to  his  Friend,  ^To  arm  him  with  Courage 
iigainji  the  Fears  of  jPeath,  'Tolle^  faid  he 
(addrefling  himfelf  to  Death  without  the  fliew 
of  Fear)  Folk  ijlam  pompam^  fuh  qua  lates  ^ 

fpji.  24.  JlultQS  t  err  it  as  \   mors  es^  quam  nuper  fervus 

meus^ 


^inquagcfima  SUNDAY.  28s 

meiis^    qiiam  ancilla  contempjk  !   Takt\  take 
away  that  frightful  JheWj    luith  which  thou 
appear ejl  to  [care Fools-,  Remove  thofeSablei, 
cover  that  earthly  Paletiefs,  dry  up  thofe  Tears 
of  Kelations  and  FriemU  I   Take,  takeaway 
the  appearances  of  Horror  that  dilguire  thee ! 
Mors  es^  Thou  art  no  more  than  Death,  that 
Bugbear    nothing,    which    lately   my  very 
Bond-ilavc  encountered  with  Scorn  j    Mors 
eSj  qua?)!  nupcr  fervus   mens,    quam  ancilla 
contempfit.    The  fame  proportionably  may 
we   alfo   fay    of  a  Life   of  Penance  j  Tolle 
ijlam  pompam,   fub  qua  lates :    Take,  take 
away  that  Mask  of  Terror,  which  difguifes 
thee,     to    frighten   Cowards  in    Religion  ! 
Silence  thofe   hard  and  terrifying  Names, 
of  Mortif  cation.  Self-denial,  Struggling  and 
Combating  with  Flejh  and  Blood!    Shew  thy 
felf  to  us  in  thy  proper  Colours !  Fc^nitentia 
es  ;    Thou    art  but  Penance :  A  Life,    this 
ignorant  Ploughman,   that  tender  Girl  have 
pafled     through   with   Courage,     and     are 
crown'd  for  it.     Et  tu  non  poteris  quod  ifii  Aug.  lih. 
Cy  if^f  And  cannot  you  do  like  thefe  and  ^°"-^' 
thefe  ?   Know   you  no   better   things   than 
that  vile  Peafant  ?    Own   you  yourfelf  to 
have  a   lelTer  Heart  than   that   poor  Girl  ? 
And  Ihall  thefe   fnatch  from  you  the  King- 
dom of  Heaven  ?  Take,  Convert !     Take 

this 


286  SERMON    IX.    On 

this  Thought  to  Heart !  You'll  find  a  Life 
of  Tetiance  no  fuch  Monfter,  when  fuch 
and  fuch  have  Courage  enough  to  tame  it ! 
And  their  Examples  as  fliarp  a  Spur  to  egg 
you  on  in  the  way  of  Virtue,  as  thofe  can 
be  of  vicious  Livers  to  draw  you  back  ! 

Then  let  us  not  be  daunted  at  the 
frightful  Arguments  of  the  World;  but 
rather  fet  before  us  the  Example  of  the 
Beggar  in  the  Gojpel^  and  take  his  Method 
for  our  Rule.  The  Multitude  indeed  rebuked 
him  for  his  Clamour ;  but  he  increafed  it, 
inftead  of  being  filent  at  their  Check  :  In- 
€repaba?it  eiim  ut  taceret ;  ipfe  verb  multo 
magis  clamabaf.  This  remarkable  Circum- 
ftance  recommends  to  us  mofl  particularly 
the  Virtue  of  Conflancy  and  Perfeverance 
in  the  Pra6lice  of  good  Works,  as  the  furefl: 
Means  of  furmounting  thofe  Difficulties, 
which  are  often  objected  to  us  by  Flefh  and 
Blood,  to  deter  us  from  the  Accomplifli- 
ment  and  Perfedtion  of  them:  FerfeBio 
honi  operis  perfeiierantia  eft.  Had  the  Beggar 
h^tn  daunted  at  the  Rebuke  of  the  Multi- 
,tude,  his  Prayer  had  not  arrived  to  the 
Ears  of  Chrift.  And  if  every  Oppofition 
can  make  us  turn  our  backs,  we  may  often 
enter  the  Lifts  to  fight,  but  our  Cowardife 
will  not  fuffer  us  to  be  crown'd. 

We 


^inquagcfima   SUNDAY.  287 

We  muft  do  in  our  Converfions  to  God 
Almighty,  as  Abraham  did  in  his  Sacrifice. 
When  the  Birds  defcended  to  difturb  him  in 
it,  Abraham  (  as  we  read  in  the  Book  of 
Gcnefis)  had  prepared  the  Flefli  of  certain  Qtn.  15. 
Vi(5lims  clean  and  neat,  to  offer  them  in  i»- 
Holocaiiji  to  God  Almighty :  But  whilfl  he 
was  occupied  in  this  religious  Care,  JD^- 
fcendcrimt  volucres  fuper  cadaver  a :  Certain 
unclean  and  hungry  Birds  of  Prey  ( drawn 
thither  peradventure  by  the  Scent  of  the 
Bodies )  came  fluttering  about  him,  attempt- 
ing with  their  dirty  Beaks  and  Talons  upon 
thofe  facred  Limbs  defign'd  by  him  for  the 
Holocauji,  What  did  that  holy  Patriarch 
in  this  Diflra<5tion  ?  In  this  Diflurbance  of 
his  Devotions  ?  Abigebat  eas ;  He  drove  them 
unconcernedlyaway :  And  as  they  return'd, 
he  drove  them  away  again  ;  purfuing  ftill 
with  greater  Fervour  that  Holy  Work,  the 
greater  was  the  Moleflation  he  fuffer'd  in 
it  J  'till  at  lafl  they  left  him,  and  undif- 
turbedly  he  finifh'd  his  Sacrifices.  So  it  is 
with  thofe  Sinners,  who  prepare  themfelves 
by  a  Change  of  Life,  to  offer  up  to  God  Al- 
mighty a  grateful  Sacrifice  of  a  contrite 
Heart.  They  meet  indeed  with  Unclean 
Birds^  that  flutter  about  to  dilfurb  them 
too  J  Thefe  are  the  Temptations   of  their 

part 


288  SERMON    IX.    On 

pad  Life,  which  often  return  in  their  De- 
votions, attempting  to  pollute  the  Purity  of 
this   new  Victim  with  unclean  Thoughts. 
Ltcxury  flings  Dirt  upon  our  good  Refolu- 
tions  of  living  chafte  j  Gluttony  upon  our 
Purpofes  of  quitting   our  riotous   and  de- 
bauched  Lives;  Sloth  \y^ow  our   Vigilancy 
in  the  Service  of  God,    and  the  great  Con- 
cern for  the  Salvation  of  our  Souls ;  and  fo 
for  the  reft.     But  drive  thofe  Birds  away: 
Parley   not  with    your   Temptations,    and 
as  they  turn  upon  you,    drive   them  away 
again.   Doubt  not,   at  lall  they'll  leave  you, 
that  you  may  undifturbedly  compleat  your 
Sacrifice  j    that  is,   may  perfed:   the  Work 
of  your  Converfion,   and    the  Church  with 
Joy   may  fee    the  Fruits  thereof. 

These,  Chrifiians^  are  the  weighty  Re- 
flexions, that  offer  themfelves  to  our  moft 
ferious  Thoughts  upon  the  moral  Exami- 
nation of  this  Text.  The  corporal  Blind- 
nefs  of  that  poor  Beggar  reprefents  to  us 
the  fpiritual  Blindnefs  of  a  Soul  in  Sin. 
Which  Blindnefs  (if  we  form  a  right 
Conceit  of  it )  is  fo  deplorable  in  regard  of 
finful  ChriJlianSy  who  have  their  Under- 
ftanding  open'd  by  the  Light  of  Faith,  and 
yet  remain  infenlible  of  their  Mifery,  that 
properly,  with  their  Eyes  open,    they  fee 

nothing  j 


^inquagefima   SUNDAY.  289 

nothing  ;  Jlpertis  oculis  nihil  vident.  Thofe 
indeed  amongrt:  us,  who  arc  defirous  to  have 
their  Eye-fight  cleared,  to  difcover  their  own 
Nakednefs  (fuch  a  Difcovery  being  a  prin- 
cipal Difpofition  to  a  true  Converfion )  have 
alfo  a  Method  given  them  by  our  blind 
Beggar,  how  to  addrefs  themfelves  to  Jefus 
Chriit  for  the  Recovery  of  their  Sight :  Do- 
7ni?ie^  let  vide  am  !  Lord,  that  1  may  fee  !  He 
called  onChriil:  with  a-loud  Voice,  ClatJiavity 
and  fo  mufl:  wej  but  (in  a  ready  Compli- 
ance with  St.  Aujlin^  fage  Advice )  let  not 
bearly  our  Tongues  call  on  him,  but  our 
Lives  alfo.  The  Beggar  lieard  himfelf  re- 
buked by  the  Multitude,  and  commanded 
to  hold  his  peace  j  hicrepabant  eum  ut  ta- 
ceret.  The  fame  rough  Ufage  muft  we  ex- 
pe(fl  from  the  Temptations  of  the  World 
and  worldly  Livers,  whofe  malicious  Endea- 
vours are  to  retard  our  Progrefs  in  the  way 
of  Virtue.  Let  us  then  no  more  regard 
them  than  the  blind  Man  did  the  Peoples 
Check,  that  fo  Our  Voice  may  reach  the 
Ears  of  Chrijl.  Vouchfafe  us  then,  dear 
Son  of  David,  as  thou  didil:  the  blind  M^a 
in  the  Go/pel,  a.  gracious  Rrfpice,  Look  up^ 
and  fee  !  Clear  our  Underftandings  of  thofe 
Clouds,  which  Pafllon  and  Ignorance  have 
drawn  before  them  !  Grant  us  the  Exercife 
Vo;..  T.  O  o  -,  of 


290 


SERMON    IX.    On,  &c. 

of  a  lively  Faith,  to  difcover  thofe  facred 
Truths,  which  are  conceal'd  from  the  Eye 
of  the  World !  Purify  our  Souls  from  Sin, 
and  render  them  capable  of  beholding  that 
invifibte  Being,  which  is  only  the  Objedl  of 
a  clean  Heart.  That  arriving  to  the  right 
Knowledge  of  thee  in  quality  of  our  lajl  End, 
and  chief  eft  Good,  we  may  love  thee,  praife 
thee,  and  enjoy  thee  for  Ever.    Amen, 


A 


A 


SERMON 


Preacli'd  before  tlie 


KING  and  QUEEN,, 


I   N 

Their  MAJESTIES  Chapel  ^itSt.JAMESX 
upon  the  Firfl  W  e  d  n  E  s  day  in  LENT, 
February  24,  1685. 


By  the  Reverend  FATHER 

Dom.  PHIL.  ELLIS,  Monk  of  the  Holy 
Order  ot'  St.  £  E  N  E  D  I  C  T,  and  of  the  Englijh 
Congregation. 


As  Publipd  hy  His  Majesty's  Command. 


Printed  in  the  Year  MDCCXLI. 


to 


SERMON   X. 

Preach'd  before  the 

KING  and  QUEEN, 

Upon  the  Firil  Wednefday  in  LENT. 

M  A  T  T  H.    xir.  41. 
Viri  NinivitsE  furgent  in  judicio  cum  ge- 
neratione   ifta,    6c  condemnabunt  earn  : 
quia  poenitentiam  egerunt  in  prsedicatione 
Jona;. 

^he  Men  ofNinive  Jloall  rife  at  the  "Day  of 
'Judgment  aga'mfi  this  Generation^  and 
condejnn  it  j  becaufe  they  repented  at  the 
T reaching  of  Jonas, 

H  E  Holy  Fathers  (  moft  Sacred 
Majefty )  taking  a  general  View 
of  the  finful  World,  and  diving 
into  the  Caufes  of  its  Irregula- 
rities and  Corruptions,  divide 
Sinners  into  three  ClalTes  or  Degrees.  The 
Vol.  I.  P  p  2  firil 


294  S  E  R  M  O  N    X.    Upon  the 

firft  confiils  of  fuch  as  offend  out  of  hno- 
ranee y  proceeding  from  a  criminal  Negle6t 
either  of  their  own,  or  of  their  Teachers. 
The  fecond  is  compofed  of  fuch  as  fall 
through  Lifinnity  and  Inadvertency  j  whofe 
Lapfes  are  lefs  hurtful,  and  more  eafily 
recover'd.  In  the  lafl  are  ranged  the  Lnpe- 
nitent  and  Obdurate^  who  wanting  neither 
Knowledge  of  their  Duty,  nor  Divine  Af- 
fiflance  to  comply  with  it  j  neither  Strength 
to itand  .firm,  nor  Grace  to  recover  their 
footing  when  they  are  down,  ftretch  them- 
felves  on  the  Ground,  fall  alleep  in  the 
Mire,  reft  becaufe  they  will  not  thinjc,  and 
owe  their  Eafe  to  their  InfenfMlity, 

To  the  firft  fort  of  thele  Men  we  Preach, 

that  they  may  be  enlightcn'd  j  for  the  fecond 

we  Fray,    that  they  may  be  ftrengthen'd; 

'Aug.  in      but  the  laft,    fays  St.  Augujiin,    we   turn 

Enchir.      Qygj.  ^Q  ^l^g  Juftice  of  God,  asfmning  againji 

the  Holy  Ghoji :  For,   fuch  as  will  not  fiake 

hands  with  their  Errors  and  darling  Vices, 

Bern,     f^yg  gf.  Bernard,  will  not  Jiretch  forth  their 

I  JdZ'nt.  Arms  to  embrace  the  Truth,  when  it  prefents 

it  felf  before  them,  are  feized  with  a  mortal 

Lethargy,    nay,  with  Obftinacy  of  Devils, 

Objiinatione  Diabolic  a  ;    and  //  is  a  folly, 

Hugo  Vic-  adds  Hugo  of  St.  ViSior,  to  go  about  to  convert 

T^ii'k^^n    ^^^^' '    pM/zzJ/o;    corripere   infipientia    eji. 

cab.  14.  Indeed 


V'lrft  Wednesday  in  LENT.  295 

Indeed  the  Scripture  warns   us  that  it  is  a 
hard  Province;  Perver/i  dijjicile  corrigun-  E<^<^^^f^- 
tur.    But  while  the  Holy  Gholl   only    de-  *^" 
clares   it  very  difficult  to  reduce  the  Obfti- 
nate  to  a  fenfe   of  their  Mifery,   the   lame 
Words,  that  leem  to  difencourage  the  Un- 
dertakings   give  hopes  of  the  Siiccefs.    For 
tho'  we  read  of  a  Nabal  fo  inebriated  with 
Wine  and  Pleafures,  that  neither  the  peace- 
ful Admonitions  of  a   friendly  Z)^'u;V  could 
perfuade,    nor    the   Power  of  an  inccnfed 
Enemy  could  terrify  him,  when  Deltrudion 
was  almoft  at  his  Gates :  Tho'   we  read  of 
a  Pharaoh   fo  infatuated    with   Pride   and 
Prefumption ,     that    neither    the    fmooth 
Tongue  oi  Aaron ^  nor  the  rough  Hand  of 
MofeSy  neither  x\\q  Eloquence  of  the  one,  nor 
the  chajlijing  Rod  of  the  other,  could  mol- 
Hfy    him,  when  the    Judgments    of   God 
pour'd  in   upon  him  like  a   Torrent :  In- 
fine,  tho'  in  this  Go/pel  we  behold  one  of 
the  moft  aflonifliing  Pieces  ol  Obduracy  in 
the  Jews^    who   after  a  Devil  ejected  out 
of  a  poflelTed  Perfon,  and  this  before  their 
Eyes,     and   this   dcmonflrated  to    be   per- 
form'd    by  the  Power   of  God,    ftill   call 
for  a  Sign :  Yet  after  all   thefe  Difcncou- 
ragements,    I  will  nut  deipair  of  this  Ge^ie^ 
ration^  fince    a   Ninive  was  converted   at 

the 


296  S  E  R  M  O  N    X.    Upo?i  the 

the  preaching  of  Jojias ;  fince  a  Ninive  not 
only  did  Penance  in  Sackcloth  and  Afies, 
but   alfo   preaches   it   to   this   Generation, 
before  fhe  rife  in  Judgment  againft  it.    If 
I  fhould   compare   thii   Generation  to  the 
Ninivites'^  this  Metropolis  of  our  Kingdom, 
to  that  Head  and  Seat  of  the  famous  Ajjy- 
rian  Monarchy^  it  might  be  a  Compliment 
in  any  other  Subje6t  than  that  of  Impiety  : 
But  if  the  Comparifon  were   drawn  upon 
the  Refemblance  of  our   Lives,    it   would 
relifh  too  much  of  the  Satyr  ;  and  therefore 
neither  to  difguft  nor  to  difencourage  my 
Audience,  I  am  defirous  to  make  the   Pa^ 
rallel  upon  our  Repentance.    Secutus  es  er^ 
rantem^   fequere   pcejiitentem^   faid   once  a 
great  Preacher  to  a  great  Offender^    but  a 
more  illuflrious  Penitent.  If  we  have  tranf- 
cribed  the  Lives  of  the  Ninivites  with   all 
their  Faults,   let  us  not  be  albamed  to  cor- 
real   and    blot    out   the   Errata :     If  we 
have  foUow'd  clofe  at  their  Heels  in  wicked 
Courfes,  let  us  not  be  afliam'd  to  acknow- 
ledge  we  are  tired  in  the  'ways  of  Iniquity , 
and  fit  down  with  them,    if  not  in  Sack- 
cloth  and  Ajhes^  at  leaf!;  to  repent.  We  have 
the  fame  Opportunity,  it  was  at  a  Sermon ; 
the    fame  NcccJJity^    as  fevere  Punilhment 
threatned,  with   this   Addition,  that  thofe 

individual 


Firji  Wednesday  i?t  LENT.  297 

individual  Perfons  fiall  rife  in  Judg- 
ment againjl  us  -,  the  fame  Method  chalk'd 
out  to  us,  with  this  Advantage,  that  it 
was  fuccefsful  to  them,  and  will  certainly 
be  fo  to  us.  Their  Sorrow  was  hearty ^  their 
Penance  was  exetnplary^  their  Repentance 
was  fpeedy.  The  laft  of  which  fhall  be  the  DlvIHon. 
peculiar  Subje<fl  of  my  Second  Part :  The 
other  Two  fhall  be  difcourfed  in  my  Firfl; 
while  I  endeavour  to  bring  the  Hiftory  of 
their  Converfion  home  to  our  felves,  after 
I  have  begged  the  AlTiftance  of  the  Holy 
Ghoji^  the  Author  of  Repentance,  by  the 
ufual  Addrefs  to  Innocence,    Ave  Maria. 

*\Che  Men  of  Nitiive  Jhall  rife,  &cc. 

I T  is  obvious  to  every  one  within  thefe  I. 
Walls,  that  the  Son  of  God  made  this 
terrible  Commination  not  only  to  ftrike  a 
Terror  into  his  Auditors,  but  alfo  to  raife  in 
them  a  wholcfom  Confufion  ;  not  only  to 
reproach  their  Stupidity,  but  alfo  to  animate 
them  to  a  generous  Emulation ;  protefting, 
that  if  the  Ni?jivites  could  not  be  an  Ex- 
ample to  provoke  their  Repentance,  they 
fhould  one  Day  become  their  invincible  Ac- 
cufers.  And  to  what  end  does  our  holy 
Mother  the  Church  yearly  repeat  this  Paf- 

fage 


298  S  E  R  M  O  N    X.    Upon  the 

fage  of  the  Gofpel,  and  daily  inculcate 
the  Senfe  of  it,  but  to  invite  her  Children  , 
to  an  Imitation,  as  the  only  Plea  remaining, 
as  the  only  Defence  we  can  make  againil 
fuch  a  cloud  of  Witneffes^  who  will  certainly 
bear  us  down,  and  convi^l  us  at  the  Day 
of  Judgment,  if  they  prove  not  our  In- 
flrudion  in  the  Day  of  Salvation. 

NINIVE,  the  Capital  City  of  the  Ajfyrian 
Monarchy,  was  the  Babylon  of  thofe  Times, 
emafculated  with  a  long  Peace,    eiteminate 
with  Eafe,    difiblved  in  Luxury,   Banquet- 
ting,  and  Wantonnefs,   under  the  Reign  of 
a    fenfual   Prince,  a    Sardanapalus^    whofe 
Life,  fays  the  Hiftorian,  was  more  foft  and 
infamous^  than  his  Name ;  turpior  vita,  qiicim 
nomine  j  and   whofe  Example  had   fo  cor- 
rupted the  Manners,  and  flifled  the   war- 
like Genius  of  his   People,    that  they  were 
no  longer  formidable,  but  for  tlieir  horrible 
Excefies;    no  \o\\^tx  Maflers  of  the  World , 
but  by  drawing  others   into  an  Imitation  of 
their  Crimes ;    no    longer   the  Brave  Afy^ . 
rians,  but  for  defying  Heaven,  and  affailing 
the  Throne  of  God,  not  as  their  Predecef- 
fors  with  the  Tower   of  Babel,    which  they 
could  not  finifli ;    but  with  the  Height  and 
Enormity  of  their  Sins,  which  they  brought 

Jonas  I.    to  a  Point  j  Afcendit  malitia  ejus  cor  an,  me  ; 
2.  ^  cj;i,^i^ 


Firjl  Wednesday  in  LENT.  299 

^beir  ivickednefs  is  come  up  before  me  ;  and 
I  Caches  to  Heaven.  Now  it  was  high  time 
tor  Ju/lice  and  Mercy  to  enter  into  Deli- 
beration, whether  this  fediiced  People,  and 
Seducer  of  Nations,  ihould  out  of  hand  be 
converted  or  deftroy'd ;  but  while  the  one 
was  preparing  its  Thunder  and  Lightning, 
its  Showers  of  Fire  and  Brimllone,  the  o- 
ther  difpatches  a  Herald  to  warn  them  of 
their  approaching  Ruin.  But  the  Prophet 
"Jonas^  the  Man  pitch'd  upon  to  carry  the 
unpieafant  Meflage,  out  of  a  human  Pru- 
dence, and  too  warm  a  Zeal,  declines  the 
Office.  He  was  unwilling  to  expofe  his 
Mailer's  Honour,  and  his  own  Perfon,  a- 
mong  a  People  where  he  was  like  to  be  fo 
little  coniider'd,  that  the  God  Vv^as  as  un- 
known as  the  Prophet.  But  if  poffible  they 
Ihould  own  his  Chara^lcr^  and  take  the 
Subjedt  of  his  EmbaJJy  into  Confideration, 
T\y;x.i  yet  forty  days  and  Ninive  flmll  be  de^ 
ftroyd^  probably  they  might  repent,  and 
more  than  probably  God  would  pardon 
them  if  they  did  fo,  and  Ninive  would  not 
be  dcflroy'd,  and  by  neceflary  Confequence 
Jonas  muft  bear  the  Ignominy,  if  a  faife 
Prophet;  which  once  detected,  as  it  mull 
be  if  the  Judgment  follow  not  the  Sen- 
tence, the  very  Motive  of  tlicir  Converfioa 
Vol.  I.  Q^q  would 


3-00  SERMON    X.    Upon  the 

would  prove  a  dangerous  Temptation  to  re- 
turn to  their  former  Impiety.  Wherefore 
the  Prophet  finding  no  other  way  to  avoid 
the  Points  of  this  Dilemma^  not  only  flies 
from  the  Employment,  but  alfo  hopes  to 
Jonas  I.  efcape  from  the  Face  of  God;  he  puts  to 
^'  Sea,  makes  all  the  Sail  he  can,  and  fleers 

his  Courfe  as  wide  from  the  Coall  of  Af- 
Jyria^  as  the  Wind  and  his  Fear  could  bear 
off.  When  behold,  the  Storm  he  would 
not  prognosticate  to  others,  was  gather'd 
over  his  own  Head  !  Befides  his  own  Guilty 
the  Divine  Hand  points  him  out  as  the  Oc- 
cafion  of  it ;  yet  he  chufes  rather  to  be 
eail  over-board,  than  to  tack  about  and 
make  for  Ninive -,  and  tho*  a  Whale  was 
ready  to  receive  him  to  that  end,  yet  his 
Will  and  his  Prayers  ran  fo  flrong  the 
other  way,  it  was  three  Days  before  {he 
could  unload  her  miraculous  Burthen  upon 
the  detefted  Shore. 

But  he  was  no  fooner  out  of  the  Whalers 
Belly,  than  he  enters  into  himfelf;  and 
terrified  with  the  Idea  of  the  Dangers 
he  had  paifed,  admiring  his  own  no  lefs 
wonderful  Stupidity,  and  revolving  his 
flrange  Deliverance,  incredible  almoft  to 
himfelf,  he  joyfully  embraces  the  Employ- 
ment he   had  fo  obflinately  refufed,    and 

aba  tin  «^ 


F/;;/ Wednesday //?  LENT.  301 

abating  both  of  his  Zeal  and  Apprchcnfion, 
he  was  contented  Nitiivc  lliould  falfifv  his 
Predi(ftion,  and  by  a  timely  Repentance 
prevent  the  Deflrud:ion  he  was  going  to 
denounce. 

He  enters  the  vaft  City,  and  flopping 
in  one  of  the  moft  frequented  Places,  he 
fuminons  the  Inhabitants,  Adhuc  quadra- 
ginta  dries  &  Ninrce  Jub'^certetur  3  Tet  forty 
days  and  Nlnive  fiall  be  no  more.  The  No- 
velty of  the  Thing,  the  flrange  Figure  of 
the  Man,  his  Mien,  as  if  he  had  newly 
rifen  from  the  Dead ;  the  Particularity  of  his 
Habit,  as  if  he  came  out  of  another  World ; 
the  Brokennefs  of  his  Dialed:,  foon  drew 
the  Herd  about  him,  to  hften  and  gaze  a 
while,  and  then  to  laugh  ;  and  without 
doubt  the  Wits  and  Libertines  to  rally  him, 
and  fome  in  Office  to  threaten  him.  But 
the  Preacher  goes  on  as  infenlible  to  their 
Affronts,  as  they  were  at  firil:  to  his  Doc- 
trine ;  he  follows  his  Text,  and  they  him, 
till  at  laft,  as  Laughing  and  Crying  are  per- 
form'd  with  the  fame  Mufcles  of  the  Eyes 
and  Face,  fo  the  fame  Words  which  at 
Jirft  provok'd  their  Laughter,  now  fpread 
Sorrow,  Fear,  and  Amazemeiit  upon  their 
Countenances,  and  fetch  Tears  out  of  their 
Eyes,  but  could  not  work  a  thorough  Refor- 
Q^q  2  mation 


;o2  S  E  R  M  O  N    X.    Upo?i  the 

mation  in  their  Hearts;  till  the  Voice  of  this 
JJnknoivn  penetrated  thro'  the  Town  into 
tjie  Court,  and  reach'd  the  Ears  of  the  King, 
Tervenit  n.ierhiim  ad  RegefU  Nifiive. 

This  King  had  as  little  reafon  as  any  of 
liis  Sobjeds  to  be  fatisfied  with  his  own  Life,, 
and  more  reafon  to  apprehend  the  Verity 
of  yofiass  Prediction,  being  confcious  to 
himfelf  into  how  dreadful  a  Precipice  his 
ill  Example  had  drawn  a  People,  never  fo 
complying,  never  fo  obedient  to  the  Prince 
as  in  his  Vices.  Infine,  he  believes  the 
threatned  Judgment  fo  much  more  probable, 
as  he  knev/  it  was  too  much  deferved.  He 
riles  therefore  from  his  Throne,  lays  by  the 
En/igtis  of  Majeji}\  puts  himfelf  in  the  ftate 
vind  pofture  of  a  Criminal,  preaches  and  en- 
joyns  the  Penance  that  he  prad:ices ;  Fafting 
and  Sackcloth  become  the  Mode,  the  Court 
and  Town  are  prefently  in  it,  and  follow  it 
with  fo  much  Eagernefs,  Vigour  and  Per- 
feverance,  that  the  Storm  which  was  ready 
to  break  upon  their  Heads,  difperfes  of  it 
felf,  the  Heavens  clear  up,  the  Anger  of  God 
is  difarm'd,  and,  as  the  Prophet  forefaw, 
he  draws  in  the  menacing  Hand. 

Let  us  make  a  ftand  here,  Chriftians, 
and  reft  a  while  in  Contemplation  of  a 
Hiftory   as   inflrudivc  as  it  is  ailonifliing ; 


H/y?  Wednesday  /;i  L  E  NT.-  30 

a  Record  of  what  pafs'd  in  Ninive  ;  an  Ac- 
count of  the  prefent  State  of  moft  Cities 
in  the  World  ;  and,  I  hope,  a  Prophecy  of 
our  Repentance.  It  is  Uke  a  good  Pidtnrc, 
which  feems  to  fix  the  Eye  upon  every 
one  that  regards  it.  I  promifed  not  to  offend 
your  Ears  with  any  rude  Comparifon,  or 
to  apply  Caiifticks^  to  ufe  a  burning  Iron, 
where  a  Balfam,  a  gentle  Remedy  may 
work  the  Cure.  Yet  I  beg  leave  to  put  you 
in  mind,  that  Nin'rce  is  Ifill  threatned,  but 
is  not  yet  deftroy'd ;  that  it  furvivcs  in  every 
City,  whofe  Impieties,  whofe  Irreligion, 
whofe  Extortion,  whofe  infatiable  i!\varice, 
and  deteftable  Luxuries,  cry  to  Heaven  for 
Vengeance,  and  to  avert  whofe  total  O^cvr- 
tbrow  a  yo?2as  is  difpatch'd.  Et  plus  quam 
■Jonas  hie.  And  how  far  wc  are  fhort  of 
Nini-ve^  how  little  we  want  of  equalling 
their  Crimes,  and  filling  up  the  number  of 
our  SiJiSj  he  only  can  tell,  who  is  more  than 
yonas^  who  numbers  tlie  Sands  of  the  Sea. 
NINIVE  a  Pagan  Town,  the  Centre 
and  Fountain  of  Superflition  and  Idolatry, 
buried  for  fo  many  Ages  in  the  Darknefs  of 
Gentilifm,  where  ihz  Sun  of  fufiice  never 
fione^  the  faving  Faith  never  (lied  a  Beam ; 
amidft  an  infinity  of  Deities  without  the 
Knowledge  of  Qo^^  labouring  uijder  a  dou- 
ble 


:> 


304  S  E  R  M  O  N    X.    Upon  the 

ble  Night,  of  Infidelity  and  of  the  blackell 
Crimes. 

But  Ninivc  at  the  Preaching  of  a  Jonas^ 
a  meer  Stranger,  without  any  thing  to  make 
himfelf  coniiderable ;  a  Man  never  heard  of 
before,  a  Man  contemptible  for  his  Perfon, 
with  Diflradlion  and  Amazement  in  his 
Countenance,  flill  frothy  and  reeking  from 
the  Belly  of  the  Whale  j  without  any  Cre- 
dentials or  Proof  of  his  Mifiion,  without 
any  Miracle  to  back  his  Doctrine,  or  o- 
ther  Teftimony  to  fupport  it,  than  what 
he  gave  himfelf;  and  this  to  a  People  fo 
little  prepared  to  receive  it,  that  in  all 
likelihood,  he  might  as  well  have  preach'd 
to  the  Rocks  and  Waves,  from  the  Entrails 
of  the  Leviathan.  Yet  this  Unknowji  preach- 
eth,  thefe  Infidels  believe,  thefe  wicked 
Men,  thefe  Monfters  of  Nature,  even  Sar^ 
danapaliis  is  converted  :  Sardanapalus  fheds 
manly  Tears,  Sardajiapalus  does  Penance  ; 
fuch  exemplar  Penance,  that  the  Holy  Ghofh 
thought  it  material  to  tranfmit  each  Cir- 
cumftance  to  Pofterity ;  S>nrrexit  de  Solio^ 
fays  the  Text,  He  rifcs  from  his  Thro?ie^  he 
detefts  that  unfortunate  Power  which  ena- 
bled him  to  fin  without  controU :  Abjecit 
'uejlimentum y  he  cafts  the  Purple  from  his 
Shoulders,  which   he  had  not  only  flain'd, 

but 


Firji  Wednesday  /;z  LENT. 

but  even  drench'd  with  his  repeated  Crimes; 
Tndutus  eji  Sacco,  he  changes  it  for  Sackcloth, 
to  chaftife  that  Flelli  he  had  (o  pamper'd 
and  indulged  :  Et  fcdtt  in  cinere,  and  is 
not  contented  till  his  Mortification  is  accom- 
panied with  the  profoundelt  Humility  ^  and 
therefore  he  proftrates  and  rolls  himfelf 
in  Aflies.  Res  admiratione  digna^  &c. 
( cries  St.  yohn  Chryfojiom )  O  what  a  Spec- 
tacle !  Delightful  and  new  to  the  Heavens, 
and  worthy  the  Admiration  of  the  whole 
Earth!  Sackcloth  and  Haircloth  imperr- 
ouHy  invade  and  banifli  the  Purple ;  Aflies 
and  Duft  tarnilh  the  Luftre  of  the  Crown. 
He  had  linn'd,  and  he  repents  like  a  King. 
He  refolves  the  Example,  which  had  been 
fuch  an  Incentive  to  Vice,  fhould  be  no 
lefs  exciting  to  Repentance,  He  depofes  the 
Marks,  but  not  the  Power  of  a  Kine.  His 
Obedience  to  the  Voice  of  God,  does  not 
abate  of  his  Authority  with  his  People :  While 
he  lies  proftrate  as  a  Criminal^  he  enad:s 
Laws,  and  enjoins  a  folemn  Faft  thro'  all 
his  Dominions  J  Homines  (^  jumenta  nonguf- 
tent  quicquam.  And  when  did  he  ifTue  forth 
this  Proclamation  ?  After  he  had  call'd  a 
Board  to  debate  it,  after  he  had  taken  the 
thing  into  Deliberation,  or  advifed  with  his 
Council  and  Sages?  No,  %s  the  Text,  Et 

fe?"venit 


J^5 


3o6  S  E  R  M  O  N    X.    Upo?i  the 

pevcaiit  Verbiim,  as  foon  as  this  Word  came 
to  his  Ear,  without  balancing,  without 
hefitation,  Motii  proprio^  immediately  at  the 
verv  Inftant  he  falls  to  work  :  lie  was  al- 
ready  doing  Penance  while  he  was  com- 
manding it ;  binding  his  People  to  comply 
firit  by  Example^  and  then  by  Precept. 

But  where  is  it  that  I  fpeak  ?  Is  it  not 
to  a  Chriflian  Afiembly,  to  a  Chriflian  Town, 
an  ancient  Theatre  of  Religion,  and  once 
the  Metropolis  of  this  Kingdom  as  well  in 
Piety,  as  in  Grandeur  and  Commerce  ?  Is  it 
not  a  Court  once  peopled  with  Saints,  once 
a  Nurfery  of  Heaven,  ilkiflrated  with  the 
Morning  Brightnefs  of  the  Gofpel,  and  re- 
lieving its  Light  thro'  the  whole  World  ? 
Is  it  not  before  the  Succeffor  of  St.  Lucius^ 
the  firft  Chriftian  King,  and  to  the  liril: 
Chriflian  Kingdom  of  the  JVefiern  World  ? 
Is  it  not  to  a  People  early  born  into,  and 
long  educated  in  the  Bofom  of  the  Church, 
having  Kings  for  Niirfng-Faihers ,  and 
Queens  ior  Nurfmg- Mother s ^  nourifli'd  witli 
the  Bread  of  Heaven^  and  the  Fat  of  the 
Earth?  And  yet  amidft  fuch  an  Overflow  of 
Divine  Bleffings,  fuch  infallible  Helps,  fuch 
efficacious  Sacraments,  fuch  movino;  Ex- 
hortations,  we  remain  unfliaken  to  the  Me- 
aiaces,  infenfible  to  the  PromifeSj  rebellious 

to 


Firjl  Wednesday  /;/  LENT.  307 

to  the  Light,  and  deaf  to  the  Voice,  not  of 
a  "Jonas^  but  of  a  JESUS.  One  unknown 
Preacher  converted  the  mofi:  heathenifli, 
the  moll  corrupted,  the  moft  populous  City 
of  the  World,  at  one  Sermon ;  while  v/e, 
who  fpeak  your  own  Language,  nay  even 
your  own  Senfe,  preach  what  you  believe, 
and  menace  what  you  apprehend,  fpeak 
what  you  know  to  be  juft  and  reafonable  j 
We,  whofc  Mi//ion  you  acknowledge,  whofe 
Character  you  reverence,  whofe  Authority 
you  do  not  difpute,  think  it  a  great  Vic- 
tory if  we  convert  the  meaneft  of  tliis 
crouded  Auditory  after  a  hundred  Sermons. 
And  do  you  wonder,  that  the  Ninivitesfiall 
rife  in  the  day  of  Judgment  again]}  this 
more  'criminal  ( I  muft  fay  it )  becaufe 
more  obdurate  Generation  j  which,  amidft 
fo  much  Knowledge  of  its  Duty,  amidll 
fuch  preffing  Motives,  fuch  ftrong  Convic- 
tions, fuch  cogent  Arguments,  fuch  illufl- 
rious  Examples,  puts  off  its  Repentance 
from  Day  to  Day  ?  But  to  prefs  this  is  my 
Second  Point. 

It  was  a  notable  Advice,  and  becoming     ll- 
its  Author,  the  wifcfl  of  Men,  Ncn  tardes  Ecclcfs- 
cojiverti  ;  Do  not  Jlacken  to  be  converted  to  ^" 
our  Lord,  fior  put   it  off'  from  day  to  day. 

Vol.  L  R  r  For 


3o8  S  E  R  M  O  N    X.    Upon  the 

For  one  of  the  moft  crafty  Slights  of  the 
Devil  to  keep  an  unhappy  Soul  in  his  PoiTef- 
lion,  one  of  the  falfefh  Steps  we  make,  one 
of  the  moft  dangerous  Errors  we  Aide  into, 
is  the  deferring  our  Repentance  from  time 
to  time,  till  it  be  paft  time.  An  Error  not 
only  moft  pernicious,  becaufe  in  the  higheft 
Concern,  but  alfo  the  mofl  wicked,  as 
proceeding  not  from  Surprife,  Weaknefs, 
Inadvertence,  or  Ignorance  (the  Heads 
whence  other  Millakes  arife)  but  fpringing 
from  the  mofl  affecfted  Wilfulnefs,  and 
down  right  Malice.  People  will  not  be- 
lieve daily  Experience,  will  not  credit  their 
common  Senfe,  will  not  hearken  to  their 
own  Reafon  and  Convidion  ;  but  in  defpite 
of  Senfe,  Reafon,  Confcience,  and  Expe- 
rience, will  Hill  periiilin  a  vain  and  ground- 
lefs  Prefumption,  That  after  forty  days 
their  Ninive  fiall  not  be  deftrofd-y  that 
they  iliall  have  a  much  longer  time  to  re- 
pent in.  Yet  you  fee  Funerals  pafs  every 
Day  under  your  Windows,  you  meet  them 
in  the  Streets ;  you  behold  your  Friends, 
your  Children,  your  Husbands  and  youi- 
Wives  expiring  under  your  Roofs,  giving 
up  the  Ghofl  in  your  Arms ;  you  fee  them 
die,  who  had  as  much  reafon  to  promife 
themfelves  a  longer  Date  of  Life ,  you  fee 

them 


Firjl  We dnesd a y  in  LENT.  309 

them  die,  you   fee  Ninive  fall  ( for   when 
ont  dies  all  the  World  dies  to  him  )  you  fee 
them  die  unprepared,  one  without  any  Senfe 
of  a  future  Life,  another  in  Defpair  ;  one  is 
fuddenly   cut   off,  another  falls  in  a  Duel, 
in  Drink,  in  Adultery:  And  thefe  are  dread- 
ful,   but  late  and    almoft   daily  Examples. 
You  fee  them  die  impenitent,  and  hear  them 
bid   you  beware  of  the  fame  Prefumption, 
which  brought  them  to  their  eternal  Ruin  j 
and  yet  you  are  deaf  to  all  Perfuafions.  And 
if  you  will  be  fo,    who  can  help  it  ?    But 
then  you  muft  not  wonder,   that  the  Ni?ii- 
njites  fhall   rife   at  the  Day  of  Judgment 
againft  you  j  for  they  repented  at  the  preach- 
ing,  at  the  firft  Sermon  of  Jonas,    Befides, 
they  had  forty  Days  allowed  them  to   pre- 
vent their   Ruin  ;    but  you  hear  Truth   it 
felf  protefting,  that  you  neither  do,  nox  JJ:alI 
know,  not  only  a  certain  Period  of  Days  to 
prepare  your  felves  in,  but  not  fomuch  as 
one  day,  no  7iot  an  hour;  Nefcitis  diem  neqiie  ^^^<i^-  -i- 
horam.    You  hear  the  Judge  menacing,  that  '^" 
Death,  that  Judgment  fliall  fteal  upon  you 
like  a  thief  in  the  night,  that  is,  when  you  jpoc.  16. 
reft  fecurely,  and  dream  of  no  fuch  thing,  '5- 
when  you  are  diffolved  in  your  Pleafiires, 
when  you  are  intoxicated  with  Wine,  when 
you  are  extended  in  Wantonnefs,  that  even 
R  r  2  this 


o 


Luh  I 


10  S  E  R  M  O  N    X.    Upon  the 

this  Night,  pcrliaps,  your  Soul  fliall  be  ra- 
vifli'd  from  you,  Stulte^  hdc  noSie^  &c.  And 
-yet  in  the  Sound  of  this  dreadful  Alarm,  in 
fight  of  the  thrcatning  Hand,  which  is 
■writing  your  Sentence  upon  the  Wall  of  your 
Chamber,  upon  the  Brink  of  this  frightful 
Precipice  you  lie  as  fupinely,  as  uncon- 
cern'd,  as  if  you  had  the  works  of  the  Jtiji, 
or  rather  as  if  you  were  already  dead,  and 
afleep,  not  in  your  Beds,  but  in  your  Graves, 
jid  tanttim  tonitnmm  qui  non  evigilat^  non 
dormit^  fed  mortuus  ejL 

This  Stupidity,  this  affedted  InfenfibiHty 
of  ours,  provok'd  our  Blelfed  Saviour  to  fuch 
a  Degree,  that,  contrary  to  his  ufual  Meek- 
nefs,  he  call's  fuch  People  Fools^  Stiiltos^ 
infenfate,  flupid,  brutifh,  and  irrational, 
beyond  all  that  can  be  imagined.  Your  God 
is  your  Accifer^  and  the  Nininjites  are  your 
yudges-y  but  you  pronounce  the  Sentence 
upon  your  felves  j  all  the  other  Ad:ions  of 
your  Life  are  your  Condemnation.  For 
who  of  vou  all  is  fo  fenfelefs  as  to  trufl  the 
fmallefl:  temporal  Concern  to  fo  great  a 
Hazard,  as  to  expofe  your  Life  and  your 
Eftate,  when  you  may  eafily  fecure  and 
enjoy  both  the  one  and  the  other,  and  to 
run  the  rifque  of  lofing  all,  for  want  of  a 
little   Care,  of  compounding    for  a   fmall 

Fine  J 


Firjl  Wednesday  i?i  LENT.  311 

Fine,  a  little  Trouble,  a  \vell-timed  Sigh, 
or  a  feafonable  Tear  ?  Should  your  Houfe 
take  Fire,  and  your  Friends  and  Neighbours 
run  in  to  give  you  Notice  of  it,  before  the 
fpreading  Flame  has  taken  hold  of  the 
main  Timber  ;  would  you  phlegmatickly 
reply.  There  is  no  Halle  in  the  Buiinefs,  it 
will  be  time  enou2;h  to  bring  the  Engines 
when  the  Fire  has  reach'd  the  Foundations  ? 
Would  a  Man  need  a  great  Stock  of  Philo- 
fophy  to  convince  you,  that  you  are  a  Fool, 
or  a  Madman,  which  is  all  one,  fmce  Mad- 
nefs  is  but  a  raging  Folly  ?  Why,  your 
Soul  is  all  in  Flame  with  a  long  Habit  of 
Sin  J  Ig?iis  in  ojjibiis  j  you  arc  burnt  up  with 
unlawful  and  lawlefs  Defires,  with  Paffions 
more  raging  and  more  deftroying  than  Fire. 
The  Freachcr  comes  as  a  Friend  to  adver- 
tife  you  of  it,  bids  you  make  hafte  to  ftop 
the  Conflagration,  left  it  fwallow  you  up 
in  unquenchable  Flames.  You  bid  him  not 
trouble  you  with  that  yet  a  while,  thirty  or 
forty  Years  hence,  perhaps,  you  may  give 
him  a  hearing,  that  is  to  fay,  fpeaking  your 
Senfe  in  the  other  Circumllance,  Let  me  a- 
lone  till  the  Fire  has  infinuatcd  it  felf  into 
the  very  Heart  of  the  Building,  till  it  has 
taken  fuch  hold  upon  me,  that  it  will  be 
impoflible   to  lay    it,  impoffible   to  refcue 

me 


312  S  E  R  M  O  N    X.    Upon  the 

mc  from  the  devouring  Element,  beyond 
Hopes  of  your  AfTiftance,  or  Power  to  help 
my  felf,  when  Horror  reigns  without,  and 
Confufion  within,  till  I  know  not  where  I 
am,  what  to  do,  which  way  to  turn  me, 
which  way  to  go  about  to  draw  Tears  out 
of  my  parch'd  Eyes,  or  prefs  Sorrow  out  of 
my  petrified  Heart,  which  is  the  only  Water 
can  quench  the  ciminal  Flame. 

STUL'TE!  Foolifh  and  infenfateMan  ! 
Should  you  find  your  felf  overcharged  with 
a  heavy  Burthen,  which  even  grows  upon 
your  Shoulders,  and  which  you  are  obliged 
to  carry,  or  fink;  would  you  refufe  to  ftir 
a  Step  while  you  are  in  the  Flower  of  your 
Age,  in  the  Height  of  your  Strength?  Would 
John  9:    you  tell  fuch  as  advife  you  to  work  while  it 

4-  is  yet  day  J  before  night  come  upon  you,  to 
cfti  to  your  Journeys  end  as  foon  as  you  can. 
That  it  is  time  enough,  you  will  begin  when 
you  grow  Old?  That  is  to  fay,  you  will 
begin  when  you  fhould  end,  when  your 
Nature  is  decay'd,  your  Spirits  exhaufted, 
your  Nerves  debilitated,  and  have  more 
need  of  being  carried    your   felf    Sinner, 

pfabn  37.  y°"^  Crimes  are  a  great  Load  ;    Si  cut  onus 

5-  grave  gravata  funt  fiipcr  me ;  even  your 
God,  the  Strong  one  of  Ifrael,  groans  under 
the  Weight,  he   can  bear  them  no  longer ; 

he 


Firjl  Wednesday  in  LENT.  313 

he  gives  you  warning,  that  he  is  jufl:  ready 
to  withdraw  the  Hand  of  his  long-fufFering 
Patience,  and  leave  you  to  your  felf  j  Unuf-  Gal.  6. 5. 
qiiifquc  onus  fuuni  portabit.  'Tis  in  your  own 
Choice  whether  you  will,  now  you  have 
Strength  and  Opportunity,  work  them  off, 
and  lay  them  down  at  the  foot  of  the  Crofs, 
by  embracing  a  Penitential  Life,  or  fweat 
under  them  till  they  fmk  you  into  Hell. 
And  do  you  ftill  deliberate  upon  the  Point? 
Is  the  Matter  fo  difficult,  is  the  Cafe  fo  per- 
plex'd,  that  you  cannot  tell  which  Party  io 
take  ?  Or  rather,  is  not  the  NecefTity  fo 
evident,  fo  preffing,  fo  irrefiltible,  that  to 
demur  one  Day  upon  it,  is  to  renounce  as 
well  your  ^e7ijes  as  your  Faith^  as  well 
your  Reajon  as  Religion?  You  promifc 
your  felves  late  Years  to  repent  in,  when 
you  have  not  the  Afllirance  of  one  Day ;  Is 
not  this  as  great  a  Shock  to  Reafon,  as  it  is 
an  Affront  to  Religion  f  Is  it  not  to  invade 
the  Prerogative  of  God,  by  placing  the  times 
and  jnotnents  in  your  own  power  and  difpo- 
fition  ?  And  certainly  thofe  Purpofes  of  Re- 
pentance you  fo  much  rely  on,  thofe  Re- 
folutions  you  fo  often  break  and  fo  often 
renew,  thofe  Promifes,  which  have  fo  often 
deceived  both  your  felf  and  your  ConfefTor, 

cannot 


314-  S  E  P.  M  O  N    X.    Vpo72  the 

cannot  be  true,  real  and  unfeigned,  if  the 
l^enn  you  aifign  be  falfe  and  imaginary.  But 
there  is  no  fuch  thing  as  forty  Tears  hence, 
there  is  no  fuch  thing  as  twenty  Tears  he?ice^ 
there  is  no  fuch  thing  as  To-inorroiv  :  Pro- 
craftinated  Repentance  is  nothing,  but  a 
prefent  Impenitence. 

Now  go  and  complain  you  are  hardly 
dealt  with,  you  have  not  time  allow'd  you 
to  repent^  becaufe  you  have  not  more  Years 
allow'd  you  to  offend :  Complain,  that  the 
Islnrcites  had  more  Favour  fliew'd  them 
than  you  have,  becaufe  they  \i2A  forty  Days, 
and  you  have  hsidi  forty  Tears.  Quarrel  with 
the  Divine  Providence,  becaufe  they  were 
call'd,  and  repented  the  firft  Day ;  you 
were  call'd  the  firft,  and  think  much  to 
repent  on  the  laft.  Be  very  angry  at  the 
Preacher  for  difcompofmg  you,  and  flopping 
you  fliort  in  the  Career  of  your  Sins,  with 
a  Whifper  in  your  Ear,  That  the  Term  is 
juft  expiring,  that  the  Sword  is  unflieath'd 
over  your  Head,  and  the  Hand  of  Ven- 
geance is  lifted  up  to  give  you  the  fatal  Blow  : 
Tell  him,  he  is  troublefom  and  imperti- 
.  nent,  becaufe  he  does  you  the  beft  Office 
in  the  World,  and  bid  him  go  preach  to 
Nj?iive. 

He 


Firft  Wednesday  /«  LENT.  215 

He   has  done,  and  is  ready  to  leave  the 
Chair ;  but  affure  your  Iclves,    the  Men  of 
Ninive  will    immediately    lucceed   in   his 
Place  J    you  fliall  not  be  able  to  impofe  Si- 
lence upon  them,    their  Voice  fliall  ring  ia 
your  Ears,   cither   till  their  Preaching  con- 
vert, or   their  Sentence  buril:    your  Hearts. 
They  fliall  follow  you  thro'  all  the  Windings 
and  Mazes  of  Sin,  they  fliall  meet  you  in 
every  crooked  Path,  which  themfelves  traced 
out,  and  you   follow  ;    They    know  your 
Haunts,  which  themfelves  frequented ;  They 
fhall  meet  you  at  the  Theatre,  at  the  Maf- 
querade,  at  the  Rendezvous,  at  the  Gaming- 
houfe,   at  the  Tavern;  They  fliall  inflnuate 
themfelves  into  your  Cabinets,  and  your  mod 
fludied  Recefles   fliall   not    exlcude   them. 
Clamabu7it  etenim    &   71071  fdebu7it\    Their 
Sackcloth  fliall  confound  vour  Nicenefs  and 
Gallantry  ;  Their  jij]?es  Ihall  condemn  your 
Pride  and  Vanity ;  Their  Fajl'nig  fliall  up- 
braid your  Gluttony  andDrunkennefsi  Their 
Hi{miliatio7i  ^  fliall   check    your    Ambition ; 
Their  Sighs  fl\all  play  the  Ground  to  your 
Muiick  and  Merriment  in  this  time  of  Sor- 
row ;  Their   7'eady   Obedie7ice  to  the  Voice 
of  the  Preacher^    fliall  exprobrate  the  In- 
fenfibility     of    your  feared   Hearts;    And 
Vol.  I.  S  f  their 


3i6  SERMON    X.    Upon  the 

their  Examples  fliall  give  the  Lye  to  all  you  r 
Excufes.     Infine,    thofe    lamentable  Cries 
of  Men,  Women,   Children,  and  Animals, 
fuing  to  the  Throne  of  Mercy  to  prevent 
the  Overthrovi^  of  that  City,   fliall  cry  Ven- 
geance  againil;  this,  and  echo  it  thro'  the 
whole  World,    that    God    defires   not   the 
Damnation    of  Ckrijiians^     who    was    fo 
merciful  to  Hcatkms ;    That   you    deferve 
indeed  not  fo  much  warning,  becaufe  your 
whole  Life  has  been  one  continued  Adver- 
tifement;     That,     becaufe     they   offended 
againft  the  Law  of  Nature,  they  deferved 
an  Eternity  of  Suffering,  and  to  pafs  out  of 
one  Darknefs  into  anothei'i    But,    becaufe 
you  have  openly  refifted   the  Holy  Ghofl, 
Rebelles  lumini^   miferable,   not  for  want  of 
Light,    but  impious,   becaufe  you   rebell'd 
•againft  it,  you  have   merited  the  Outward 
darknefs^  the  nether  hell.    Yet  to  fhew,   that 
Cod  wills  not  the  death  of  a  Shiner^  but  rather 
that  he  jhould  be  converted  and  live^  Exten- 
dit  terminos  tuos^  He  fufpends  the  Sentence 
of  your  Condemnation  till   the  Remainder 
of  this   forty  Dcjys,    this    Penitential  Seafon 
is  elapfed  \  and  fends  his  Prophets^  the  Liter- 
preters  of  his  JVord^  to   acquaint  you  with 
the  peremptory  Term. 

And 


Firjl  Wednesday  in  LENT.  3j- 

And  now  to  funi  up  this  Difcourfe,  as 
Mofes  did  all  his  Remonflrances  to  the 
People  of  Jfracl,  Tejlei  invoco  ho  die  c£elu?n  Deut.  30. 
C?  terrain,  quod  propofuerim  i:obis  '•oitam  £i?  '^* 
mortem,  &c.  /  take  heaven  and  earth  to 
ivitnefs  this  day,  that  I  have  propofed  to  you 
life  and  death,  and  fet  the  Blefllngs  and  the 
Jadgments  of  God  before  your  Eyes,  and 
within  your  reach,  to  flretch  out  your  Hand 
to  which  you  pleafe  ;  The  Heavens,  which 
are  peopled  with  Saints,  who  de fired  to  fee  Matt.  i". 
thofe  thi?igs,  ichich  you  fee,  and  did  not  fee  ci- 
thern ;  to  hear  thofe  things  which  you  hear, 
and  did  not  hear  them ;  who  were  deftitute 
of  the  many  Advantages,  which  you  enjoy; 
the  Earth,  a  great  Part  of  whofe  Inhabi- 
taftts  is  ftill  cover 'd  with  Egyptian  Dark- 
nefs,  and  involved  in  the  Sins  of  Ninivc, 
yet  at  the  firft  Sermon  would  repent  in  Sack- 
cloth  and  AJI:es.  And  I  call  even  Hell  to 
witnefg,  which  is  throng'd  with  (o  many 
juflly  condemn'd  for  Crimes,  incomparably 
lefs  than  you  daily  commit.  That  God  has 
not  been  wanting  on  his  part,  that  the 
Bowels  of  his  Mercy  are  as  fruitful,  that 
his  Ar7}is  are  as  much  extended,  that  his 
Heart  is  as  open,  that  his  Call  is  as  vigo- 
rous, that  his  Hand  is  as  powerful  and  as 

ready 


i8  S  E  R  M  O  N    X.    Upon  the,  Sec. 

ready  to  fave  this  Generation,  as  when  he 
pardon'd  the  Nim'vifes,  whom  we  copy  in 
our  Vices,  and  who  fit  to  us  as  a  perfedl: 
Model  of  a  hearty^  of  an  exemplar,  and  of 
a  Jpeedy  Repentance, 

Which  God  of  his  infinite  Mercy ^   &c. 


A 


S  E  R  M  O  N 

OF    THE 

Transfiguration  of  our  L  O  R  D^ 

Preach'd  before  the 

QUEEN-DOWAGER, 

I  N 

Her   Chapel    at    S  0  M  E  R  S  B  T-tl  0  U  S  E, 
on  the  Second  Sunday  in  LENT,  1687-8. 


By    r  H  0  M  ^  S    G  0  D  D  E  N,    D.  D. 

Preacher  in  Ordinary  to  Her  MAJESTY. 

^j-  Publijh^d  by  Her  Majesty's  ComiJiand. 


Printed  In  the  Year  MDCCXJ.I. 


SERMON   XI, 

O  F    T  H  E 

TRANS  FIG  URATION  of  our  L  O  R  D, 

Preach*d  on  the  Second  Sunday  in  LENT. 


M  ATTH.  xvii.  I. 
Aflumit  Jefus  Petrum  &  Jacobum  &  Joan- 
nem  fratrem  ejus,  &  ducit  illos  in  mon- 
tem  excelfum  fporfum  j  6c  transfiguratus 
eft  ante  eos. 

ye/us  taking  Peter  and  James  and  John  his 
brother ^  leadeth  them  into  a  high  mountain 
apart  j  and  was  transjigured  before  them. 

N  the  laft  Sundafs  Gofpel, 
as  St.  Matthew  relates,  the  ^^''''^'-  4' 
Devil  took  our  Saviour  up 
into  an  exceeding  high 
Mountain,  to  fhew  him  all 
the  Kingdoms  of  the  World, 
and  the  Glory  of  them  :  In  this  prefent 
Vol.  I.  T  t  2  Gofpel 


322  SERMON    XL    Of  the 

Gofpel  our  Saviour  himfelf  leads  three  of 
his  Difciples  into  another  high  Mountain^ 
to  give  them  a  Profpe6t  of  the  Glory ^  which 
is  prepared  for  the  Jufl:  in  Heaven  :  Op- 
pofing  Mountain  to  Mountain,  and  Glory 
to  Glory  ;  the  Glory  of  Heaven^  to  that  of 
"Earthy  to  defeat  the  Defigns  of  the  Tempter 
by  the  fame  Method  he  had  made  ufe  of 
to  overcome.  But  as  the  ObjeBs  were  diffe- 
rent, and  the  Mount  aim  too ;  the  one  defer- 

Jdrichom.  vcdly  Called  hyViiiioxhn^  J  Mons  Sat  ana,  the 
Devil's  Mount,  for  having  been  the  Theatre 
of  his  greatefl  Temptation ;  the   other  by 

-  Peter  i.  St.  Peter ,  Mons  SanBus,  the  Holy  Mount, 
for  the  excellent  Glory  which  was  reprefented 
on  it:  So  was  the  manner  of  afcending 
them  different  alfo.  For  whereas  the  De^vil, 
as  St.  Matthew  fays,  took  our  Saviour  up  into 
an  exceeding  high  Mountain ;  tliat  is  ( ac- 
cording to  the  Explication  befl  agreeing  with 
the  Context )  carried  him  thrpugh  the  Air, 

Dan.  14.   as  an  Angel  had  formerly  done  Habakkuk, 

'■''^'  without  giving   him   the  leaft   trouble   or 

pain  to  afcend ;  the  fame  St.  Matthew  tells 
us,  that  our  Saviour  did  not  /b  with  his 
Difciples,  but  that  he  led  them  up  j  duxit 
illos,  that  is,  went  himfelf  before  them,  and 
can  fed  them  to  follow  him,  on  foot^  to  give 
WS  to  underiland,  that  the  JVay  to  Perdition 

Is 


Transfiguration  of  our  LORD.  323 

is  ■pleafant  and  eafy ;  ducunt  in  bonis  dies 
fuos ;  thofe  who  walk  in  it,  pafs  their  time 
in  mirth  and  iollity,  'fob  xxi.  12.  But  the 
Way  to  true  Glory  is  hard  and  difficult  ; 
Strait  is  the  gate,  ami  narrow  the  iDay, 
which  leadeth  unto  life,  Matth.  vii.  14. 

But  how  ftrait  and  narrow,  how  hard 
and  difficult  foever  it  be,  the  Greatnefs  of 
the  Reward  more  than  recompenfes  the  La- 
bour of  acquiring  it,  as  appears  by  what 
pafl'ed  with  the  Difciples  of  my  Textj  for 
being  arrived  at  the  Top  of  the  Mountain, 
our  Saviour  there  became  transfigured  before 
them,  fo  that  the  Brightnefs  of  his  Face  vied 
with  that  of  xh^Sun  in  his  richefl:  Attire  of 
Light,  and  the  Whitenefs  of  his  Garments 
with  that  of  the  SnoiD  when  array'd  in  its 
whiteft  Drefs.  Which  of  us,  dear  Chrif- 
tians,  had  he  been  prefent  at  this  glorious 
Sight,  would  not  have  cried  out  with 
St.  Peter,  Domine,  honum  eft  nos  hie  ejj'e ; 
Lord,  it  is  good  for  us  to  be  here  !  And  who 
is  there  of  us  now,  that  is  not  inflamed  with 
a  holy  Defire,  or,  as  I  may  call  it,  Curiofity, 
as  Mofes  was  when  he  beheld  the  burjiing  Exod.  3. 
Bufi^,  to  know  how  it  came  to  pafs  that  the  3- 
Body  of  our  Saviour,  which,  till  then  had 
appear'd  different  in  nothing  from  the 
JBodies  of  other  Men,  fliould  be  fuddenly 

inverted 


324  S  E  R  M  O  N    XI.    O/*  the 

invcfled  with  a  Brightnefi  like  that  of  the 
Sun-,  and  ivhat  End  or  Defign  he  had  in  the 
doing  of  it  ? 

To  fatisfy  this  two-fold  Demand  oi  how 
and  why  he  would  be  thus  transfigured,  is 
what  I  have  defign'd  for  the  Subjedt  of  my 
prefent  Difcourfe,  and  accordingly  {hall  di- 
vide it  into  Two  Parts.  In  the  Firft  I  fhall 
give  you  an  Account  (as  God  fhall  enable 
me )  of  the  Myjlery  it  felf,  that  is,  how  it 
came  to  pafs,  that  the  Body  of  our  Saviour 
was  fo  transfigured^  that  it  became  bright 
and  fhining  as  the  Sun.  In  the  Second,  why 
he  would  work  this  wonderful  Change  in 
his  Face  and  Garments^  and  that  in  the 
Bight  of  his  Difciples :  Ft  tramfigiiratus  eji 
ante  cos ;  And  he  was  transfigured  before 
thcm^  or  in  their  Sight. 

Whilst  the  Difciples  were  abforpt  with 
Wonder  at  this"  glorious  Spectacle,  the  Evan- 
gelift  fays,  that  a  bright  Cloud  over-fha- 
dow'd  them;  which  Cloud,  St.  Augufiin 
fays,  was  a  Symbol  of  the  Holy  Ghofiy  m 
which  he  appear'd  (as  he  formerly  had 
done  in  the  Figure  of  a  Dove  at  our  Sa- 
viour's Baptifm)  to  grace  the  Solemnity 
with  his  Pref^nce :  That  the  Afiiftance  of 
this  Divine  Spirit  may  not  be  wanting, 
whihl  we    treat   of  this  glorious   Myfiery^ 

let 


Transjigii rati 071  of  our  LORD.  -^25 

let  us  humby  implore  it  by  the  InterccfTioii 
of  that  Sacred  Mother^  who  in  the  Concep- 
tion of  her  Son  was  over-Jhadow  d  by  the 
fame  Divine  Spirit,   Av  e  Maria. 

Tbe    FIRST    PART. 

Et  t-ransfiguratus  eft ; 
And  he  was  transfigured.  , 

T  O  give  an  Account  how  the  Body  of 
our  Saviour  was  fo  transfigured^  as  to  be- 
come bright  and  fliining  as  the  Sun,  it  will 
be  neceflary  to  enquire  into  the  Meaning 
of  the  Word  Trarisfiguration.  When  we  fay 
a  thing  is  disfigured,  every  one  iinder- 
ftands  the  Meaning  of  it :  But  if  we  fay  a 
thing  is  transfigured,  the  Senfe  is  not  fo  eafy 
and  obvious  to  all,  at  leaft  to  the  Unlearned, 
as  not  to  require  fome  Explication :  Which 
yet  I  ihall  endeavour  to  manage  fo,  that 
whilft  I  am  inftruding  thofe  of  the  lowed 
Form,  fuch  as  are  in  a  higher  Clafs  may 
not  lofe  their  Time  5  remembring,  with  the 
Apoftle,  that  I  am  a  Debtor  to  both  -,  Sapi- 
entibus  &  infjpientibus  debitor  fum. 

A  thing  then  is  faid  to  be  transfiguredy 
according  to  the  proper  Acceptation  of 
the  Word,  when  its  Shape  or  Figure,  not 
its  EfTencc,  is  alter'd,    fo  that  it  puti   on 

another 


326  SERMON    XL    Of  the 

another  Appearance,  more  noble  and  glo- 
rious than  it  had  before  >  for  the  Particle 
tra7ts  here  fignifies  an  Excefs,  ^"^  P^Ji^^g  beyond 
or  above  what  is  commonly  and  ufually 
found  in  the  Thing.  An  Example  of  this 
we  have  in  a  Cloud,  which  of  it  felf  is  no- 
thing but  a  dai'k  Vapour  or  Mift  exhaled 
from  the  Bowels  of  the  Earth :  Yet  dark 
and  mifty  as  it  is,  no  fooner  Is  it  penetrated 
by  the  Rays  of  the  Sun,  but  prefently  it  be- 
comes bright  and  jhini?ig;  and  what  before 
feem'd  a  black  Veil,  which  muffled  the 
Light  of  that  glorious  Planet,  having  now 
drank  in  his  Beams,  is  transform'd  into 
a  radiant  Mirror,  in  which  he  feems  to 
rejoice  to  behold  himfelf  fo  glorioully  re- 
fle<5ted.  This  Change  of  the  Cloud  fo  much 
for  the  better,  may  fitly  be  called  its  Trans'- 
figuration ;  and  gives  us,  tho'  not  a  Pa- 
rallel, yet  a  Glimpfe  at  Icaft  of  what  pafs'd 
In  the  Transfiguratiori  of  our  Saviour  ; 
when  his  Body,  till  then  dark  and  obfcure, 
like  thofc  of  other  Men,  became  bright 
va\di  Jlnning  like  the  Su72. 

But  now,  becaufe  tliis  Transfiguration, 
or  Change  fo  much  for  the  better,  may  pro- 
ceed from  a  two-fold  Caufe ;  either  from 
without,  as  in  a  Cloud,  when  penetrated 
with  the  Rays  of  the  Sun  j  or  from  ivithin. 


/^    1  -T 


TransJiguratio?i   of  our  LORD.  3 

as  when  a  Globe  of  Cryftal  is  enliglitned 
by  a  burning  and  fliining  Lajnp  fet  in  it : 
The  Queftion  ftili  remains,  whether  this 
bright  Illumination,  which  dilcover'd  it  lelf 
in  the  Face  and  Garments  of  our  Lord, 
proceeded  from  fome  coelcftial  Splendor 
ivifljout,  like  that,  which  appcar'd  to  the 
Shepherds  at  his  Birth ;  or  from  fome  in- 
trinfecal  Principle^  or  Fountain  of  Light ^ 
which,  like  the  La?np  upon  the  Crylfal, 
diffufed  it  felf  upon  his  Body  ? 

The   Solution  of  this  Queftion  depends 
upon  that  general   known  Dodlrine  of  Di- 
vines with  St.  Tfjomds^   that  the  Soul  of  our  3?.^.  34. 
Redeemer,    by   virtue    of  the   hypoftatical  "'  '^' 
Union  with  the  Word,  en  joy 'd  the   beati- 
fical  Vifion^  or  Sight  of  the  Divine  EfTence, 
and  fo   was  full   of  Glory   and  Brightnefs 
from   the    firfl:  Liftant   of  his   Conception  j -^''^- f- 
And  that  from  hence,  as  the  Stream  flows  ^.'2. 
from    the  Fountain,    there  ought  to  have 
ifTued ,     by   a    connatural    Emanation ,    a 
Communication  of  proportionable  Gloi-y  and 
Brightnefs  to  his  Body.    For,   as  St.  Auftin  Ep.  ,-6. 
fays,  Ta77i  potejiti  natiira  Deus  fecit  ajumam,  aaD,ojco- 
ut  ex    ejus   phiifjimd  beatifudine   rediindet 
etiam  in   corpus  plenitudo  fanitatis^    id  ell^ 
incorruptionis  vigor  :    God  created  the  Soul 
of  Man  of  fo  pov/crful  a  Nature,   that  from 

Vol.  L  'U  u  the 


328  SERMON    XI.    Of  the 

the  Fulnefs  of  its  Blifs  there  fhould  redound 
alfo  upon  the  Body  a  Fuhe/s  of  Healthy  or 
Vigor  of  Incorrupt  ion-,  under  which  Terms 
he  comprehends  all  the  four  Prerogatives 
of  a  glorified  Body^  -s'vz.  Clarity  or  Bright- 
nefs.  Agility^  Immortality^  and  Impajjibility. 
All  thefe  ^lalities  then  were  due  to  the 
Body  of  our  Saviour,  as  being  united  to  his 
glorified  Soul,  from  the  firft  Inflant  of  his 
Conception.  But  the  end  of  his  coming  into 
the  World  being  to  fuffer  and  die  for  our 
Salvation,  'twas  necefTary  his  Glory  lliould  re- 
main fliut  up  within  his  Soul,  without  being 
communicated  to  his  Body  j  for  had  his  Body 
been  glorified  as  well  as  his  Souly  he  had  not 
been  in  a  Capacity  to  fujffer  for  us.  Thus  did 
the  Defire,  he  had  to  fuffer  for  us,  caufe  him 
to  work  a  conftant  and  prodigious  Miracle 
upon  Himfelf,  by  forcing,  as  I  may  fay,  the 
Stream  of  his  Glory^  like  the  Waters  of 
yordan,  to  roll  it  felf  up,  and  ftand  on  a 
heap,  without  pouring  it  felf  forth  upon 
his  Body,  which  otherwife  it  would  have 
done.  But  now  the  Time  being  come,  in 
which  the  Divine  Wifdom  thought  fit,  not 
fo  much  for  his  own  Sake  as  for  ours,  that 
his  pure  and  innocent  Body,  before  it  fuf- 
fer'd,  fhould  enjoy  one  Sun-Jinny  Day  a- 
mong   fo   many  Cloudy  ones:    Behold  he 

opens 


Transfiguration  of  our  LORD.  329 

opens  the  Sluice ^  as  I  may  call  it,  of  that 
Light  and  Glory,  which  till  then  had  been 
kept  fhut  up  within  the  Flood-gates  of  his 
Will,  and  gives  it  leave  to  pour  it  felf  forth 
in  a  full  Stream  upon  his  Body,  which  pre- 
fently  was  fo  penetrated  and  fteep'd  in  a 
glorious  Flood  of  Light,  that  ( as  the  Text 
fays)  his  Face  Jlnned like  the  Sun,  and  his 
very  Garments,  became  ivhite  as  Snow. 
Thus  it  was,  dear  Chriilians,  that  the 
Body  of  our  Saviour  became  fo  glorioufly 
transfigured,  not  by  an  Illumination  from 
without,  but  by  an  Irradiation  from  within ; 
by  which  it  appears  to  have  been  not  fo 
much  the  EfFed:  of  a  new  Miracle,  as  tlie 
Sufpenfion  or  Difcontinuation  of  a  former  one. 
For  as  in  the  Waters  of  "Jordan  the  Miracle 
confifted  in  this,  that  they  ftood  on  a  heap, 
and  not  that  they  afterwards  flowed  into  the 
Sea,  for  that  was  their  natural  Courfe  :  So 
in  the  Transfiguration  upon  Mount  Thabor^ 
the  Miracle  was,  that  the  Stream  of  Glory 
ihould  remain  pent  up  within  the  Soul  of 
our  Redeemer  from  the  firft  Inftant  of  his 
Conception,  without  any  other  Bank  than 
that  of  his  own  Will,  and  not  that  it 
poured  it  felf  afterwards  upon  his  Body, 
for  that  was  but  the  natural  Confequence 
of  the  Glory  of  his  Soul. 

U  u  2  And 


330  SERMON    XL    Of  the 

And  now,  dear  Chriftians,  (to  make 
fome  Application  of  this  to  our  felves )  how 
much  are  we  bound  to  our  deareft  Re- 
deemer, both  for  the  One  and  the  Other  ! 
Firft,  that  he  rcprejjed  his  Glory ^  and  kept 
it  from  communicating  it  felf  to  his  Body, 
through  the  whole  Gourfe  of  his  Life,  for  the 
fpace  of  three  and  thirty  Years ;  and  theji 
that  he  let  it  fow  and  manifeft  it  felf 
in  his  T^raiisjiguration^  in  the  Brightncfs 
both  of  his  Face  and  Garments^  fince  both 
were  done  for  our  Sakes !  Had  he  not  been 
pleafed,  once  at  leafl,  to  permit  that  F/?^^  of 
Glory ^  of  which  his  Soul  w^as  full,  to  pour 
it  felf  forth  upon  his  Body^  we  might  have 
been,  if  not  wholly  Ignorant,  yet  not  fo 
fenfiblc,  at  leaf!:,  of  his  Love  and  Mercy  in 
miraculoufly  fufpendbig  its  Emanation,  all  the 
rell  ol  his  Life,  that  he  might  be  in  a  Con- 
dition to  fuffer  and  die  for  us.  And  is  it  not 
reafon,  that,  now  we  know  it,  welhould  both 
thank  him  for  it,  and  make  it,  in  the  heft 
manner  our  Condition  will  permit,  the  Pat- 
tern of  Gur  Imitation  ?  Not  that  we  can 
tra?isfigure  our  Bodies  as  his  was ;  this  is  a 
Privilege  referved  for  the  next  Life  :  But 
that  we  may  and  Jiiufl  prepare  and  difpofe 
thefe  vile  and  mortal  Bodies  of  ours  to  be 
Phil.  3.  co?ifigurcd  ( as  the  Apollle  faith )  to  the  bright- 
ncfs 


ii 


Transfiguration  of  our  LORD.  331 

7iefi  of  his  glorified  Body  hereafter,  by   rc- 
preffi?ig  within   us  at  prefent  a  Flood  of  a- 
nother  nature,    that  Flood  I  mean  of  Origi- 
7ial  Corruptioji^  which  we    bring   with    us 
into  the  World  from  our  firft  Parent  Adam. 
For  fuch  is  the  Condition  of  Man  fincc  hi^ 
Fall,  that  the    Soul  is  no  fooner  united  to 
the5(?<yv,  (which  is  in  the  very  firft  Inftant 
of  its  Creation  )  but  it  contra6ts  the  Guilt  of 
Original  Sin^  and,  together  with  it,  a  ftrong 
Fropenfion  or  Inclination   to  the  Love  of  it- 
felf,   and  of  all  thofe  Objects,   which    are 
grateful  to  Flejl:i   and  Blood.      So   that   the 
Heart  of  Man  is  like  a  corrupted  Fountain ^ 
out  of  which,  as  our  Saviour  himfelf  hath 
told  us,  proceed  evil  Thoughts,  Murther,  A-  ^^f-'^S- 
dulteries,  FornicationSy  Thefts,   falfe  Wit- 
nefs,  Blafphemies,  and  the  like.    And  altho' 
the  Guilt  of  Original    Sin   be  wafli'd  away 
by  the  Waters   of  Baptifm,    yet    as   (the 
Council  of   Trent  hath  declared )   Contupi-  Se/.  c. 
fcencCy  or  the  Propenfion   to  thefe  and  the 
like  Vices,   is  permitted  to  remain  even   in 
the   Regenerate,  for  the  Exercife  of  their 
Virtue,  in  withftanding  the  firfi  Suggefiions 
of  Sin,  fo  as   not   to  fuffer  it,  as  the  fame 
Apoftle  faith,  to  reign  in  our  mortal  Body,  j^om.  r  r. 
in  fuch  manner  as  to  obey  it  in  its  inordi-  ^=- 
nate  Lufis  and  Defires. 

This 


3S2  SERMON    XI.    Of  the 

This  is  what  we  obliged  our  felves  to  do 
in  the  folemn  Promife  we  made  in  Baptifm 
of  renouncing  the  Suggeftions  of  the  Devil ^ 

the  Defires  of  the  FleJJ?^  and  the  Pomps  and 
Vanities  of  the  World,  And  that  the  do- 
ing of  this  is  a  Miracle ,  and  fuch  an  one  as 
may  and  ought  to  be  done  by  us,  the  Son, 
Ecclef.  of  Sirach  declares,  when  fpeaking  of  the 
^^'  J^ift  man^  whom  he  calls  Beat  us,  or  BleJJed, 

he  lays  this  down  for  one  of  the  Co  nditions 
of  his  Beatification,  that  he  has  done  Mi- 
racles in  his  Life  ,  Fecit  enim  mirabilia  in 
vitafua  :    And  that  we  might   know  what 
Miracles   thefe   were,    he  prefently  adds, 
^i potuit  tranfgredi,  &  non  efi  tranfgrejfus-y 
facere  mala,  ^  non  fecit ;  He,  fays  he,  is  the 
Man,    that  hath  done  Miracles  in  his  Life, 
who,  when  it  was  in  his  Power  to  tranfgrefs, 
tranfgrefsed  not ;    and  when  he  could  have 
done  the  evil,    to  which  his  corrupt  Nature 
inclined  him,  with-held himfelf from  commit-- 
ting  it.  And  for  this  reafon  it  is,  that  when 
our  Saviour,  among  other  Signs  ov  Miracles, 
which  he  foretels   fhould  be  done  by  thofe 
that  believed  in  him,   puts  this   for   one. 
Nark.  1 6.  that  if  they  drink  any  thing  that  is  deadly, 
.'?/.  Greg,    it  Jl:all  not  hurt  them :    St.  Gregory  tells  us, 
Horn.  29.  jI^^^.  ^y^  -J.  -g-  ^j^-g  ]\/iiy^i(-i(,  is  wrought  in  a 

m  ttcvig.  ^ 

more  Sublime,  becaufe  Spiritual  manner,  by 

the 


^ransfiguratio?!  of  our  LORD.  33* 

the  Faithful,  when  feeling  in  themfelves  the 
venomous  Suggellions  and  Perfuafions  of  the 
Devil,  or  their  own  corrupt  Nature,  they 
are  not  drawn  by  them   to  commit   any 
thing  that  is  evil.    Dum  pejiiferas  fuafiones 
audiunt^  fed  tamen  ad  operatiofiem  pravam 
mi7iime  pcrtrahmitur-y  mortiferum  quidem  eft 
quod  bibunt^  fed  7ion  eis   nocebit :    In    this 
Cafe,  faith   he,   they  drink  that  which   in- 
deed is  deadly  of  its  own  Nature,  but  not 
confenting  to  it,  it  fliall  do  them  no  harm. 
And  now,  if  the  rcprejfing  the  firft  Mo- 
tions of  Sin  be  fo  miraculous  in  refpe^fl  of  o- 
ther  Vices ;  how  much  more  in  regard  of  that 
of  Pride^  which  is  the  Source   and  Spring 
of  all   the     reft  ?    Whoever  has    thoroughly  in  Pf.  7. 
confidered^    fays  St.  Augujiin^    or  'which  is  3//oS« 
more,  experienced  in  hivifelf  the  different  de-  eji  ani>Ka. 
grees  of  dijfculty^  which  occur  in  the  fubdu-  ^^^^i,.. 
ing  of  Prices,  knows  very  welly  that  the  Sin  "'■ 
of  Pride  and  Vain-glory  is  the  chief  if  not 
the  only  one,  to  which  thofe,  who  have  attain  d 
to  PerfeBion,  are  obnoxious  j  and  as  it  was 
the  fir  fly  which  infeBed  the  Soul,  fo  alfo  it  is 
the  la  ft   that   is    overcome.      From   whence 
St.  Peter  Damianus  doubted  not  to  affirm,  ^S''"]].  ^^* 
that  if  fo  great  a  Man  as  Elias  could  JJ:ut  ohfemre 
his  mind  from  adrnittiiig  a  thought  of  Vain-    ^"fj^-, 
glory ^  'twas  a  greater  Miracle  than  the  fiut-  mum.Jac. 

tin?  ^'  '"* 


334  S  E  R  M  O  N    XL    Of  the 

ting  Heaven  by  his  Praye?',  that   it  rained 
not  for  three  years  and  fix  months  together. 

Here   then  it   is,  that  a  Chrijlian  truly 
ilievvs  hlmfelf  to  be  a  'Thaumaturgus,    or 
Worker  oi  Miracles^  when  finding  thoughts 
of  Pridey  Envy,  Gluttony,  Impurity,  Anger, 
Blafphemy,  Revenge,  and  the  like,  to  arife 
in  his  Heart,  readVy  like  an  impetuous  Flood 
to  overflow,  by  his  Reajbn  or  fuperior  Will^ 
alTifled    with    the  Grace  of"  Chrijl^   which 
was  given  him  in  Baptifm,  he  forces  them 
back,    and   will  not    lufFer   them  to   gain 
upon  his  Confent,   nor  to  reign  in  his  mor- 
tal Body  ;   Fecit  7nirahilia  in  vita  fua ;  he 
hath  done   Miracles  in  his  Life :   And  by 
depriving  himfclf  of  thofe  undue  Delights 
and  Satisfadions,  which  are  the  natural  Con- 
fequences  of  Concupifcetzce^  he  both  prepares 
and  difpofes  his  own  mortal  Body  to  be  con- 
figured to  the  Brightnefs  of  the  Body  of  his 
glorified  Redeemer  y  and  fhews  his  Gratitude 
to  him,  for  having  deprived  himfelf  of  that 
Glory  and  Brightnefs^  which  was  due,    and, 
as  fuch,  would  and  ought  to  have  redounded 
upon  his  Body^  from  the  Glo7'y  of  his  Soul^ 
(had  he  not  miraculoufly  reprefs'd  and  kept 
it  back)  from  the   firft  Liftant  of  his  Con*- 
ception,    to   the  Day    of   his  Transfigura- 
tion.    Why   he  permitted  it   then  to  pour 

it 


Ttansfiguratio?!  of  our  LORD.  335 

it  felf  forth  in  a  glorious  Flood  of  Light 
upon  his  Body  and  Garmnits^  and  that  in 
the  Pre/v7ice  and  Sight  of  his  Difciples,  is 
what  I  come  now  to  treat  of,  as  the  Sub- 
jedl  of  the  Second  Part  of  my  Difcourfe. 

T/jc    SECOND     PART. 

Transfiguratus  eft  ante  eos ; 
He  iras  transfigured  before  them. 

AND  why  before  them^  or  in  ihtw  fight -, 
but  to  excite  them  rnore  cficaciotify  to  la-> 
hour  for  the  obtaining  of  fo  glorious  a  Ke- 
ivard?  To  give  hght  to  this  Anfwer,  it 
may  not  be  unufeful  to  premife,  what  the 
Scripture  relates  to  have  pafs'd  with  the  Pa- 
triarch Jacob,  when  his  Sons  brought  him 
the  News  of  his  Son  fofeph'%  being  alive. 
The  Cafe  was  this  : 

JOSEPH  being  now  Vice-Roy  of  Cen.  45. 
Egypt,  and  having  made  himfelf  known  to 
his  Brethren,  commanded  them  to  go  tell 
his  Father  Jacob  of  all  his  Glory,  and  to 
bring  him  along  with  them  into  Egypt,  to 
prelerve  him  from  the  Famine,  which  was 
yet  to  laft  five  Years.  To  accomplilli  this 
Defign,  he  provided  them  of  Carriages, 
and  all  things  neceflary  for  the  Way,  add- 

Vol.  I.  X  X  ing 


T,6  SERMON    XL    Of  the 

ing  over  and  above  a  Prefent  of  the  good 
tbings  of  Egypt,  which  might  ferve  as  an 
Earnefl  or  Pledge  of  the  Riches  of  the 
Place,  to  excite  him  to  the  Journey.  No 
fooner  were  they  arrived  in  the  pre  fence  of 
their  Father,  but  they  acquainted  him  with 
the  good  News }  "Jofeph,  Filius  tuus,  vivity 
&  do?ninatur  in  univerfa  terra  JEgypti ; 
yofeph,  that  Son  of  thy  Xo-uf,  whofe  Abjence, 
notto  (ay  Deatb,  thou  haft  fo  bitterly  lament- 
ed for  fo  many  Years,  is  yet  alive,  and  is 
Governor  over  all  the  Land  of  Egypt,  and 
nothing  is  wanting  to  compleat  his  Happi- 
nefs,  but  to  have  his  Father  yacoi?  with 
him.  Hov/  may  we  imagine  was  the  Heart  of 
the  holy  Man  tranfported  with  Joy  at  the 
hearing  of  this  News  ?  and  how  would  he  give 
order  to  get  all  things  ready  for  the  Jour- 
ney, that  he  might  go  and  enjoy  the  pre- 
fence  of  his  beloved  Jofeph  ?  This  indeed 
might  have  been  exped:ed  j  but  not  a 
Word  of  any  fuch  thing.  On  the  contrary, 
the  Scripture  faith,  that,  when  Jacob  had 
heard  thefe  things,  his  heart  faijtted  within 
him',  or  ( as  the  Vulgar  hath  it )  he  remained 
as  a  Man  awaking  out  of  a  heavy  fie ep,  with- 
out knowing  what  to  think,  for  he  did  not 
believe  themj  ^o  audito,  Jacob  quafi  de 
gravi  fo?nno  evigilans,  tamen  non  credebat 

eis. 


Transfguration  of  our  LORD.  337 

€is.  What  then  was    to   be  done?    They 
give  him  a  more  particular  account  of  all 
the  Words  of  Jofeph^  which  he  had  faid  to 
them.    And  when   this  availed  as  little  as 
the  former,  they  lliew'd  him  the  PFaggcns 
and  rich  Prejhits,   which  Jofeph  had  fent 
him ;  and  the  Text  fliith,  that,    when   he 
had  feen  them,  ciimque    'vidijjet  plaiifira  (i 
iiniverfa,    qiice  mij'eraf,    his   Spirit   revived  ^ 
within  him,  revixit  Spiritus  ejus-,  and,   as 
if  he  were  now  no  more  the    fame  Man, 
but  another,  he  faid,  It  is  enough,  I  am  now 
convinced,  that  my  ^on  Jofeph  is  yet  living; 
and  fo,  without  regarding  either  the  Fee- 
blenefs  of  his  old  Age,  or  the  Difficulties  of 
the  Way,  he  refolved  to  go  and  fee  him  be- 
fore he  died.  Behold  here,  how  much  more 
pQwejfully  our  Affedions  are  moved  to  ad: 
by  the  things  we y^^,  than  by  thofe  we  only 
hear  I    And  can  we  then   wonder,  if  our 
dearefl  Redeemer,  whofe  Wijdom  fuggefted, 
and  Goodnefs  prompted  him,  to  make  ufe  of 
the  mof   efficacious   Means   to  inflame  our 
Affections  with    the  Love  of  Heaven,  led 
the  Difciples  of  my  Text  up   to  the  top  of 
Mount   Thakr,  and  was  there  transfgured 
before  them  ! 

He  had    often  told  them  of  the  Glory  of 

Heaven,  and  propofed  it  as  a  Reward  to  all 

X  X  2  thofe, 


■A- 


33^  SERMON    XL    Of  the ^ 

thofe,  who  fhould  ^eny  themfelves,  and  take 
up  their  Crojs  and  follow  him.  He  had  fore-, 
told  them  alfo,  that  himfelf  would  rife  a- 
gain  the  third  day^  as  the  firft  Fruit  of  thofe 
that  llept,  and  promifed,  that  his  Followers 
Maiii-  fliould  Jhine  like  the  Sim  in  the  Kingdom  of 
^'>-  their   Father.    And   what  did  all  this  work 

upon  them  ?  If  they  did  not  look  upon  it 
as  a  Dream,  they  remain'd  at  iTiOft  but  as 
Men  awaken'd  out  of  a  deep  Sleep  ;  for 
St.  Luke  fays  in  exprefs  Terms,  that  when 
he  fpake  to  them  of  his  Paffion  and  Refur- 
L-Aei^.  rcftion,  Ipfi  nihil horum  intellexerunt  \  they 
underfiood  nothing  of  thefe  things,  and  what 
he  faid  afFeded  them  no  more,  than  if  he 
had  fpoken  in  fome  unknown  Language ; 
^  verbum  hoc  erat  ahfcondittim  ab  eis. 
What  Remedy  then  to  difengage  their  Un- 
derftandings  from  this  Stupidity,  and  engage 
their  Wills  to  labour  heartily  for  Heaven  ? 
The  Remedy  was  ( and  blelTed  be  his  Good- 
nefs  in  condefcending  fo  graciouily  to  our 
Weaknefs )  to  fuffer  himfelf  to  be  transfix 
gnred  before  them,  and  by  communicating 
that  Glory  to  his  Body,  which  hitherto  he 
had  kept  reftrain'd  within  his  Soul,  to 
give  them  a  Sight  of  that  Glory,  of  which 
he  had  fo  often  difcourfed  to  them :  And 
that  they  might  not  doubt  but  that  a  Par- 
ticipation 


Transfigin-ation  of  our  LORD.  339 

ticipation  of  the  like  Glory  was  dcfign'd  alfo 
for  his  Servants   and   Followers,  he  caufed 
MoJ'es  and  Elias  to  appear  in  hke  Majejly 
and  Brightnefs  with  him.  The  fame  was  alfo 
fignified  in  the  Brightnefs  of  his  Garments^ 
which  (  as  St.  "Thofnas  obferves  upon  this  place  ) 
were  a  Type    or  Figure    of  the  Saints -,  of 
whom  the  Prophet  Ifaiah  faith,  \\\2Xhe  Jkall  ^2,.  4,.. 
c loath  him/ elf  ivith  them  as   'with  a  robe  of  n- 
glory ^   and  wear    them  for  an  ornament  iti 
the   day  of  his  nuptials.    From  whence  the 
devout  St.  Aiiftin^  with  his  wonted  Acute- 
nefs,  took  occafion  to  apply  thofe  Words  of 
holy  Davidy  He  giveth  his  Snow  like  Pf^ool  pf,  14^. " 
( the  ufual  matter  of  which   Ga?'ments  are  -'^^^''''^ 
made )  to  what  pafs'd  in  the  Transfiguration  vfris' 
of  our  Lord :   eivine    us  to   underlland  bv  <''^'^()^' 
his  appearing  then,  as  it  were  cloathed  with  tanquam 
Snow  J  what  kind  of  Fleece  his  Garment  of  ^'''^'■^^"^ 
Glofy  was  to  be  made  of,  that  is,  of  thofe,  '["ZtTiLt 
who  had  wajhed  their  Stoles  in  the  Blood  of  c'^- 
the  Livnby  and    fo  were  become  pure  and  inTf.h-j. 
white  as  Snow ;  or,  as  St.  Faul  exprefTes  it, 
a  glorious  Church  v/ithout  fpot  or  wrinkle  ; 
without  fpoty  as  wafh'd  white  in   the  Blood 
of  the  Lambi  and  without  wrinkle^  as  hav- 
ing been  extended  \v\\\\  him  upon  the  Crofs, 
How   much   tnore  efiicacioufly  the  Affec- 
tions of  the  Difciples  were  inflamed  to  Ac- 
tion 


340  SERMON    XI.    Of  the 

tion  by  the  fight  of  io  glorious  a  Reward^ 
than  by  what  they  had  Only  keard  difcourfed 
of  it,  the  Tranfport  of  St.  Peter,  and  the 
haile  he  was  then  in  to  fall  to  building  ofTa^ 
bernacles,  and  (  when  that  was  not  permit- 
ted, as  being  out  of  Seafon,  becaufe  before  the 
time)  the  immenfe  Labours  both  himfelf 
and  the  reft  courageoufly  undertook,  and 
cruel  Tuormetits  they  chearfully  underwent 
for  the  obtaining  of  it,  are  too  well  known 
to  be  infiftedon.  What  concerns  ourfelves, 
dear  Chriflian  Auditors,  is  to  imitate  the 
Example   of   thofe,     who   (as    the    fame 

zPeteri.  St.  Peter  faith)  bave  made  known  unto  us 
the  power  and  corning  of  our  Lord  fefus 
Chrift,  having  been  fpeBators  of  his  Majefiy^ 
when  they  were  with  him  in  the  holy  mount ; 
and  not  to  fuifer  our  felves  to  remain  fo  dull 
and7?z//>/(3^as  not  to  \^^moved^N\\\\  it.  When 

zMachba.  Nehemias  had  reflored  the  Temple  and  the 

J.2Z.  Altar,  he  caufed  the  Sacrifices  to  be 
fprinkled  with  a  thick  Water,  which  the 
Priefts  Ifad  found  in  a  deep  and  dry  JVelly 
where  their  Anceftors  had  hid  the  Holy 
Fire  when  they  went  into  Captivity.  The 
Sun  was  then  in  a  Cloud-,  and  whilft  he  re- 
main'd  fo,  the  Water  alfo  remain'd  as  be- 
fore :  But  as  foon  as  the  Sun  brake  forth 
pjt  of  the  Cloudy  accenfus  efi  ignis  magnus, 

ita 


I'rafisJigKratiori  Of  our  LORD.  34 j 

ita  lit  cmnes  mirarentur  j  a  great  Fire  was 
prefently  kindled,  to  the  Wonder  and 
Aftonifliment  of  all  that  beheld  it.  And  will 
it  not  be  a  matter  of  great  JVonde?-  and  A/io- 
niflmient,  if  now  that  the  Sun  of  Juftice^ 
after  having  fo  long  remain'd  under  a  Cloud, 
has  difplay'd  the  Beams  of  his  Glory,  both 
in  his  Face  and  Garments,  our  Hearts  fliall 
flill  remain  Xik^  thick  Water,  that  is,  cold 
and  earthy,  and  not  be  converted  into 
Fire?  The  Confideration  of  this  made  holy 
ID  avid  cry  out,  Filii  hominum  ufquequo 
gravi  corde  ?  Ye  Sons  of  Men,  how  long 
will  you  fufFer  your  Hearts  to  lie  groveling 
upon  the  Earth  ?  And  why  will  you  fpend 
your  Days  in  hunting  after  the  vain  and 
tranjitory,  and  therefore  falfe  and  lying 
Goods  of  this  Life,  without  afpiring  to 
thofe  eternal,  and  therefore  only  true 
and  fuhftantial  Goods,  which  are  prepared 
for  you  in  Heaven?  If  a  Prize  be  propofcd 
to  be  run  for  of  any  confiderable  Value, 
how  do  thofe,  that  are  to  run  for  it,  pluck 
up  their  Spirits,  and  abfiain  from  all  things, 
however  otherwife  pleafing  and  dear  to 
them,  that  may  hinder  them  in  the  Race  f 
And  if  they  do  this  to  obtain  a  corruptible 
Reward,  how  much  more,  as  St.  Paul  i  Cor.  9. 
prelTcs  the  Areument,  oueht  vre  to  ahflain  ^V-. 

from' 5. 


342  SERMON    XI.    Of  the 

from  all  thofe  things,  that  are  hurtful^  and 
may  hinder  us  in  our  Couj-J'e  to  Heaven  -, 
fmce  what  we  contend  for,  is  no  lefs  than  a 
C?^civn  of  never-fading  Glory  ?  They,  when 
they  have  done  their  Sej?^  may  mi/'s  of  what 
they  rim  for,  becaufe  many  run,  but  only 
CTie  can  get  the  Prize :  But  for  the  Prize 
of  Heaven,  every  one  (to  ufe  the  Apoftle's 
ExprefTion )  that  nms  lawfully ^  that  is, 
keeping  the  Commandments  of  God  (tho* 
not  with  equal  Su^iftnefs  and  Perfe(5tion, 
for  our -Saviour  tell  us,  that  in  his  Father's 
Houfe  there  be  many  Manjions )  is  fure  to 
obtain  it. 

Alas,  dear  Chriftians!  had  it  been  our 
hard  Lot  to  have  been  born  in  fome  barba- 
rous Nation,     where  there    had    been    no 
certain  Knowledge  of  the  true  Re^ward  of 
Virtue  ;  or  to  have  been  brought  up  among 
the   Philofophers,    of   whom    St.  Augujiin 
reporteth,  that  they  had  abovQ  two  hundred 
different  Opinions  concerning  the  laft  End 
or  Happinefs  of  Man,  not  knowing  which 
to^x  upon,   OF  to  prefix  to  themfelves,   as 
the  Prize  they   were   to   run  for,    or  the 
Mark   to  which  they  were  to  direct  the 
Cotirfe  of  their  Lives  and  Adions :    Some 
Jhadow  oiRxcufe  might  have  been  pretended 
by  us,  why  we  pour'd  forth  our  felves  upon 

the 


'Traitsjigiiration  of  our  LORD.  ^43 

the  things  of  this  World,  and  placed  our 
Satisfacftion  in  the  Enjoyment  of  them.  But 
now  that  wc  both  know  the  Prize^  that 
we  are  to  run  for,  and  that  if  we  run  law- 
fully^ that  is,  obferving  the  prefcribed  Rule 
of  God's  LaWy  we  fliall  certainly  obtain  itj 
what  can  we  pretend  to  fave  our  felves  from 
falling  under  the  Sentence  of  that  Servant ^ 
who  becaufe  he  hiew  the  Will  of  his 
Majicr,  and  did  not  do  it,  was  deem'd 
worthy,  not  only  to  be  deprived  of  the 
Re-ward,  but  to  be  beaten  with  many  Stripes? 
Let  us  not  deceive  our  felves ;  one  way  or 
other  we  muft  be  finally  like  to  Angels. 
What  our  Saviour  faid  of  the  Juji,  that  Mat.  12. 
they  fhall  be  as  the  Angels  in  Heaven  26. 
( and  who,  fays  St.  Auftin,  would  have 
believed  it,  if  he  had  not  faid  it  ?  )  is  as  true 
of  the  Wicked,  that  they  fliall  be  like  to 
the  Apojiate  A?igels  in  Hell.  No  medium 
to  be  expedted  ;  Eternal  Happinefs  muft  be 
our  Reward,  or  Eternal  Mifery  our  Doom. 
This  may  feem  a  hard  Condition  to  the  in- 
ordinate Lovers  of  this  World,  and  perhaps 
to  (ovne.  faint-hearted  Chrijiians,  who  could 
wifh  to  be  in  Heaven,  fo  it  might  coft 
them  nothing :  But  whoever  thought  the 
Children  of  Ifrael  were  hardly  dealt  with, 
becaufe  God,  after  he  had  led  them  on  dry 
Vol.  L  Y  y  Ground 


144  SERMON    XL    Of  the 

Ground  through  the  middle  of  Jordatiy  let 
the  Waters  flow  in  their  ordinary  Channel, 
and  hinder  their  retiring  back,  fo  that  they 
were  reduced  to  a  Neceffity  of  being  either 
Conquerors  or  Slaves  ?  This  happy  Necejjity 
whetted  their  Courage  to  that  Degree, 
that  in  a  fhort  time  they  became  Mafters 
of  the  Earthly  Canaan,  which  was  a  Type 
and  Figure  of  the  Heavenly  One.  And  God 
feems  to  make  ufe  of  the  fame  Strata- 
gem to  encourage  us  to  fight  for  the  Glory 
of  Heaven,  when,  having  led  us  through  j 
the  Waters  of  Baptifm,  he  puts  us  upon  a 
necejfityoi  making  our  felves  eternally  M^^j, 
if  we  will  not  be  eternally  miferahle. 

What  then  if  fome  Difficulties  occur  in 
regulating  the  inordinate  Defires  of  our  cor- 
rupt Nature  to  the  Law  of  God  ?  What  if 
it  cofl  fomc  Pain  and  Labour  to  mortify  and 
reprefs  the  abfurd  and  extravagant  SuggeJ- 
■  tions  of  our  fenfual  Appetites  1  Is  there  any 
thing  of  SatisfaSiion  even    in   this  World  | 
(how  fhort  and  momentary  foever)  but  cofls 
Pain  and  Trouble  lo  obtain  it  ?  Does  not  the  \ 
Merchant  undertake    long  Voyages   at  Sea,  1 
and  expofe  his  Riches  to  the  Da72ger  of  being 
loft,  to  augment  them  ?  Does  not  the  Sol- 
dier  undergo  the    greateft  Hardships,   and 
.enter  the  Combat  with   manifeil  Hazard  of 
•'-  his 


Transfiguyat'iGn  of  our  LORD.  345 

his  L'lfe^  to  gain   the  empty  Honour  of  a 
Triumph  ?    Docs  not  the  fick  Perfon  abflain 
from  all  things,  which  the  Phyfician  com- 
mands him,  and  fwallow  many  a  hiffer  Po- 
tion,  to  recover  his  Health ^   which  may  be 
lof   again,  as    foon  as  re-cflabHfh'd  ?    And 
if  the  tranfitory  things  of  this  World  are  not 
attainable    without  much  Toil   and  Labour 
(  which  when  they  are  gotten  are  upon   the 
brink   of  being  loft)  can    we  expedt   that 
Heaven  alone  fliould  be  caft  upon  us  with- 
out any  Pains  or  Labour  on  our  Part  to  obtain 
it  ?  Surely  nothing  can  be  more  unjuft,  nor 
more    unworthy    a  Creature   endued   with 
ReafoTi^  than  this  unequal  Proceeding.  Nor  can 
J  imagine  any  other  Caufe  of  it,  but  the  want 
of  true  Faith,  or  a  fupinc  Negled:  to  render 
it  lively  by  framing  a  right  "Judgment  of  the 
Greatnefs  of  the  Glory   of  the   next  Life 
in  comparifon  of  this  ?   Did  we  do  this,    it 
were    impoffible  we  fliould     not    ardently 
dedre,    and  heartily  labour  for  it  3  and,  in- 
llead  of  repining  at  the  Pains  we  are  to  take 
for  it,   wonder,   as   St.  Aujiin  did,    that   fo 
great  a   Reward  fhould  be  expofed  for  fo  /«  p/.  36. 
little  Labour  :    Miraberis  t  ant  urn    dari  pro 
tantillo  labor e.    It  were  but  jull:,    fays   he, 
that  Eternal  Labour  fhould   be   exacfted   of 
us  for  the  obtaining  of  Eternal  Refl ;  Pro 
Y  y  2  tvterna 


346  SERMON    XI.    Of  the 

interna  requie^  at  emus  labor  jiibetmdus  erat. 
But  becaufe  then  the  Reward  could  never 
be  obtain'd,  becaufe  xht  Labour  would  never 
be  at  an  End^  God  has  been  fo  gracious  as 
to  order,  that  it  fhall  not  only  be  temporal, 
but  floor t.  Non  foliim  temporalem  "joluit  la- 
borem  tuiim  Deus,  fed  brevern.  And  I  may 
add,  not  only  fiorf^  but  momentary  :  For 
if  this  Globe  of  Earth,  on  v^^hich  we  live, 
compared  with  the  vaft  Extenfwn  of  the 
Heavens,  bears  no  greater  a  Proportion  than 
that  of  a  Voint  to  the  Circumference  \  what 
can  the  few  Days,  we  have  to  live  upon 
this  'Point,  be,  in  comparifon  of  Eternity, 
but  a  Moment^  And  yet  how  much  of 
this  Moment  do  we  daily  pare  off,  and 
fquander  away  upon  the  Vanities  of  the 
World,  as  if  a  whole  Moment  oi  Labour 
were  too  much  for  an  Eternity  of  Glory  ? 
Whatever  our  Condud:  hath  been  hitherto, 
let  us  not  henceforward  be  fo  ungrateful  to 
the  Riches  of  God's  Goodnefs,  and  fo  trea- 
cherous to  our  own  true  Intereft,  as  not  to 
employ  the  Remainder  of  it,  at  leaft,  in  the 
Duties  of  a  pious  and  holy  Life,  for  the 
purchafing  of  fo  great  and  glorious  a  Re- 
ward, 

To  conclude,  and  fum  up  in  Brief  what 
I   have  difcourfed  in    this  Part,   that,  like 

good 


Transfiguration  of  our  LORD.  3  47 

good  Seed  laid  up  in  your  Hearts,  it  may  bring 
forth  Fruit  with  Patience:  God  has  allotte4 
to  Man  tivo  Lives ^  the  One  in  this  World, 
ihort,  and  fubjc^t  to  many  Miferies;  the 
Other  Eternal,  in  the  next,  and  to  thofe, 
who  live  luell,  free  from  all  Mifery,  and  re- 
plenifli'd  with  all  kind  of  Goods.  This  fup- 
pofed,  nothing  can  be  more  evident,  than 
that  the  latter  is  infinitly,  and  without  com- 
parifon,  to  be  preferred  before  the  former. 
What  then  can  we  conclude  from  thefe 
Premifes,  unlefs  we  will  renounce  our  Rea- 
fon,  as  well  as  our  Happinefs,  but  a  fi:rong 
Refolution  to  fet  our  {z\vtsferioufy  to  work, 
and  not  fuffer  any  Day,  or  Hour,  or  Mo- 
ment of  our  Life  to  Jlide  away,  without 
making  an  advance  towards  the  obtaining 
of  fo  great  a  Good  ?  What  was  reprefented 
on  Mount  Thabor,  tho'  great  and  glorious, 
as  we  have  heard  in  the  Firft  Part,  was 
but  a  Glimpfe  or  Reflecftion  of  that  EJfential 
Glory,  which  the  Blejjed  fhall  enjoy  in  Hea- 
ven. If  then  the  Labour  of  acquiring  it 
deters  us,  let  the  Greatnefs  of  the  Reward 
invite  us  j  fo  great ^  that  St.  Paul  fays,  Nei~ 
ther  eye  hath  feen,  nor  ear  hath  heard., 
nor  hath  it  entered  into  the  heart  of  man 
to  conceive  the  good  things,  which  God  hath 
prepared  for  thofe  that  love  him.     May  hi^ 

infinite 


348  SERMON    XL    Of  the,  &c. 

infinite  Mercy  bring  us  to  that  happy  Sta- 
tion, where  we  may  behold  him,  as  he  is^ 
Face  to  Face,  and  fee  and  enjoy  what  here 
we  cannot  comprehend.  In  the  mean  time, 
let  us  fay  from  our  Hearts  with  St.  Taul, 
I  Tim.  i.  17.  To  the  King  of  -^ges,  Im- 
mortal,  Invifble,  oiily  God,  he  Honour  and 
Qlory  for  ever  and  ever.     i\men. 


Un- 


Untimely  Repentance. 


A 


SERMON 

Preach'd  before  the  Right  Honourable 

Lord    T  E  T  R  E, 

I  N 


His  Chapel  at  INGATESTONE-HALL, 
on  Passion-Sunday,  April  i,   1688. 


By  the  Reverend  FATHER 

RICHARD      L    E    V   I    S    0   N, 
Prieft  of  the  S  o  c  I  E  T  Y   of  J  E  S  U  S. 

Pe? -m if] It  Siipe?  •/ j; 7/;;; . 


Printed  in  the  Year  MDCCXLI. 


SERMON  XII. 

Untimely    Repentance, 

Prcach'd  before  the  Right  Honourable 

Lord    P  E    T  R    E, 

On  Pa  ss  I  oN-Su  NDAY,  April  i,  1688. 


JOHN    viii.  46. 
Qms  ex  vobis  arguet  me  de  peccato  ? 

Who  of  you  Jhall  accufe  me  of  fm  ? 

ll^i®  H  E    flubborn  -^n^  ungrateful 
^^  few  J  whom   allf'the  Favours 
<7,.^.\  ^^^  Miracles  of  Heaven  could 
never  endear  unto  his  God,  even 
after  his  prodigious  Deliverance 
from  Egyptian  Slavery,    and    drowning  of 
his  Enemies  in  the  Red-Sea,    ftill  murmurs 
againfl  his  Leaders,  and  ftill  turns  Idolater  SkDeus 
to  his  Maker.    And   does  his  patient  God  '^'^^'''^ 
forbear  ?    Does    he    extend    his   Mercies  ?  juiumfuum 
Strange  Patience  !    Unheard  of  Clemency  !  "^'i''^''''^ 
He  fends  his  only  begotten  Son    into   \X\q  jo.cap.y 
Vol.  I.  '    Z  z  World,  -^^  ^6- 


352  SERMON     XII. 

World,  to  guide,  inllrud:,  and  give  the 
Knowledge  of  Salvation  to  his  People, 
thinking  they  would  refpedt  him,  embrace 
his  Doctrine,  obey  his  Commands,  follow 
his  Counfels,  and  imitate  his  Virtues: 
Verebuntiir  FiUiim  jneum  ;  They  will  re- 
iierence  my  Son.  St.  Matth.  xxi.  37.  Iii 
vain,  my  God,  in  vain.  He  derides  his 
Innocency,  he  feoffs  at  his  Sandity,  he 
fcorns  his  Virtue,  perfecutes  his  Juflice,  con- 
demns his  Dodrine  as  erroneous,  and  obfti- 
jiately  declares  he  will  not  follow  it :  Recede 
a  nobis ^  fcientiam  viariim  tiiariim  noliimus  -, 
Depart  frojn  lis,  we  will  not  the  knowledge 
of  thy  ways.  Job  xxi.  14.  Though  each 
Paragraph  of  the  Law  fiile  him  Holy^ 
all  the  Prophets  celebrate  him  as  a  Juffc 
Man,  all  the  ancient  Figures  reprefent 
him  Innocent,  though  the  Angel  proclaim 
him  Saviour  of  the  World,  though  the 
eternal  God  name  him  the  Beloved  of  his 
Heart,  tho'  the  People  reverence  him  as 
a  Prophet,  Hie  eft  "Jefus  Propheta^  This 
is  Jejiis  the  P-rophet,  ^t.  Matth.  xxi.  11. 
and  declare  he  had  done  all  things  well, 
tho'  the  Devils  adore  him  as  Son  of  God, 
infine,  tho'  convinced  by  all  the  Oracles  of 
Scripture,  and  his  own  broad  Seal  of  Mi- 
racles, that  he  is  the  true  MeJJias  and  Savi- 
our of  the  World,  yet  he  will  not  receive 

him  I 


Untimely   Repentance.  ic'^ 


:> 


him  :  Noliimm  hiinc  regnare  fuper  nos ,  We 
will  7iot  ha've  this  Man  reign  over  us^ 
St.  Luke  x\x.  15.  So  little  Imprellion  can 
the  Preaching,  Example,  and  Miracles 
of  an  Incarnate  Deity  work  upon  his 
flony  Heart.  But  what  ?  Shall  his  Stub- 
bornefs  conquer  the  Almighty,  and  Impiety 
banilh  Virtue  in  fpite  of  Heaven  ?  No : 
The  God  of  Innocency,  the  Author  of 
Sancftity,  divine  Truth,  and  great  Cham- 
pion of  Virtue,  Chrift  Jefus,  makes  a  folemn 
Challenge  To-day,  in  the  face  of  'Jerufa- 
leni^  to  his  implacable  Enemies  the  High- 
Priefts,  Scribes  and  Pharifees,  in  Vindica- 
tion of  the  Innocency  of  his  Life,  the  Sanc- 
tity of  his  Manners,  and  Infallibility  of  his 
heavenly  Dodlrine.  Secure  then  of  his 
ovvn  Innocency,  and  full  of  Godlike  Ma- 
jefty,  he  affaults  them  with  a,  ^is  ex  vo- 
biSj  &c.  Who  of  you  Jhall  acciife  me  of  fm^ 
He  dares  them  to  fliew  wherein  he  has  of- 
fended. Tell  me,  have  I  fmned  againfl 
my  God  or  my  Neighbour  ?  Have  I  not 
obferved  the  great  Commandments  towards 
them  both.  Love  thy  God  above  all  things^ 
and  thy  neighbour  as  thy  felf?  Tell  me  in 
what  have  I  tranfgreifed  ?  Have  I  ever  vio- 
lated the  leail  Iota,  the  leaft  tittle  of  the 
Law  Divine,  or  Human  ?  I  have  preached 
in  your  Synagogues,  I  have  fpoken  openly  j 
Z  z  2  examine 


354  SERMON     XII. 

examine  my  Do6trine,  if  it  be  not  coherent 
with  the  Law   and  Prophets,  if  it  be    not 
divine,    if  it    be   not    from    God.    I   have 
taught  daily  in  the  Temple,  in  your  hearing, 
ihiew  a  Word  that  I    have  not   confirm'd 
by  the  brighteft   Evidence    of  irrefragable 
Miracles,  ^is  ex 'vobisf  Who  of  you  JJdall 
accufc  me   of  fm  f    Can   your  Ccefars  F  Can 
your  Herods  ?  Have  I  not  punctually  obey'd 
their  Orders  ?    Have   I  not  paid  them  Tri- 
bute with  all  Exa<ftnefs  ?    Have  I  not  given 
ilri6t  command  to  all  my  Follovi^ers,    next 
unto  God,  to  give  Ct^far  his  Due  ?    ^is  ex 
vobis  ?   &c.    Who   of  you  f  Sec.    Can    your 
High-Priefts  ?   Have  I  not  commanded  Re- 
fpe6t  and  Obedience  to  the  Chair  of  Mofes  ? 
Can  the   Sinner  or  Publican?    Have   I  not 
been  zealous  for  his  eternal  Salvation?   Did 
I  not  daily  invite  him  to  Repentance,   offer 
him  Pardon,  and  promife  him  eternal   Re- 
ward  in    the  Kingdom  of  Heaven  ?     Ask 
Matthew  the  Publican,  demand  of  Magda^ 
le?i  the  Sinner,   put  the  Query  to  Simon  and 
'  Zacheus.  ^lis  ex  njobis  ?  Can  the  Married  ? 
I  have  honoured  their  State   with  my  Pre- 
fence,    and  confirm'd   it  by  Miracle.    Can 
the  Widows  ?   I  have   fupplied  their  Wants 
by  my  Prophets,  commanded   them   to   be 
honoured  by  myApoftles,  and  my  felf  have 
raifed  their  Dead  to  comfort   them  in   Af- 

flidtions. 


Untimely  Repentance.  355 

flicftions.  Ask  the  Widow- Woman  of  Sa- 
repta^  go  to  the  Gates  of  Naim^  and  you 
will  hear  and  fee  the  clearell  Demon  ^ra- 
tions. Can  the  Virgin  ?  I  have  equalled 
her  Condition  to  the  fublime  Degree  of 
Angels.  Can  your  Children  ?  They  were 
the  bofom  Darlings  of  my  Heart,  and  I 
have  entailed  Heaven  upon  them  for  their 
Inheritance  :  finite  parvulos  venire  ad  7ne  ; 
Suffer  the  little  Childre7i  to  come  unto  7ne, 
St.  Matth.  xix.  14.  Can  the  hungry  Mul- 
titude ?  I  fed  them  in  the  Defart  by  Prodi- 
gies. Can  the  Sick,  Imprifoned,  Lame, 
Leprous,  Paralytick,  or  PoffelTed?  Have 
I  not  vifited  them,  cured  their  Infirmities, 
caft  out  Devils  ?  What  more  ?  Of  my 
Deeds  the  Dumb  fpeak,  the  Blind  fee  them, 
the  Deaf  hear  them,  and  the  Dead  can  eive 
you  Intelligence  of  them,  ^is  ex  *vobis,  &c. 
Who  of  you  pall  acciife  me  of  fm  ?  Infine, 
he  lays  open  the  Truth  fo  clear  before  their 
Eyes,  that  they  could  have  no  Excufe  for 
not  embracing  it.  Si  non  "cenifem^  (^  locu- 
tus  eisfuijfem,  peccatum  non  haberejit :  nunc 
autem  excufationem  no7t  habent  j  If  I  had  not 
come  J  andjpoken  to  them,  they  jhould  not  have 
fm,  but  now  they  have  no  excufs  for  their 
fin,  St.  fohn  xv.  22.  And  then  demands. 
Si  veritatem  dico  vobis,  quare  non   creditis 

mihi 


356  SERMON     XII. 

mi  hi?  If  I  fay  the  truths  why  do  you  not  be^ 
lieve  me  ?  St.  yph?i  viii.  47.  But  what  re- 
turn ?  The  People,  indeed,  ravifhed  with 
the  refpkndent  Truth  of  his  heavenly 
Doftrine,  applaud  him  with  a,  Nunquamfc 
locutus  eft  homo.  Never  did  man  fpeak  as 
this  Ma?t,  St.  John  vii.  47.  Yet  the  proud 
and  haughty  Pharifee,  having  nothing  but 
meer  Negatives  to  oppofe,  impudently  blaf- 
phemes,  Nos  fcimtis  quia  hie  homo  peccator 
eft  ;  We  know  that  this  man  is  a  fmner^ 
St.  John  ix.  24.  And  confequently  his  Doc- 
trine cannot  be  true,  which  filling  the  'Jews 
with  Envy,  they  take  up  Stones  like  unto 
their  Hearts  to  through  at  him :  Tulerunt 
ergo  lapides  ut  jacerent  in  eum\  T^hey  took 
intones  therefore  to  cafl  at  him,  St.  fohi  viii. 
59.  call  a  Council  and  condemn  the  In- 
nocent, Reus  eft  mortis ;  He  is  guilty  of  death, 
St.  Matth.  xxvi.  66. 

Christian  Auditory,  I  will  not  wafte 
my  Time,  nor  your  devout  Attention,  in  ac- 
cufing  the  {kubhornjew  of  Sin,  for  rejeding 
the  divine  Call  of  his  Mefftas ;  I  leave  it 
to  that  dreadful  Day,  when  he  fhall  fee 
him,  whom  he  crucified,  coming  in  the 
Clouds  with  Majefty.  There  is  a  Chriftian 
Jcwy  1  mean  the  obflinate  Sinner  (for  fo 
he  is,   and  fo  I  call  him )  whom  I  accufe. 

First, 


Untimely  Repentance. 

First,  Of  a  horrible  Sin,  in  flighting  the 
Infpirations  and  Graces  of  Almighty  God, 
that  daily  invite  him  to  Repentance. 

Secondly,  I  will  demonftrate  the  evi- 
dent Danger  he  puts  the  eternal  Salvation 
of  his  Soul  in,  by  deferring  his  Converfion 
to  the  lafl. 

Dear  Jefus,  I  befeech  you  by  that 
burning  Zeal,  w^ith  which  you  fought  the- 
Salvation  of  the  Jews,  enlighten  my  Un- 
derftanding,  inflame  my  Will,  and  influ- 
ence my  Words  with  fuch  Force  and  E- 
nergy,  that  piercing  into  the  Hearts  of  my 
Auditory,  I  may  awake  them  out  of  that 
dangerous  and  foul-killing  Lethargy  too 
too  many  fleep  in  :  By  your  bitter  Death 
and  Paffion  grant,  that  in  the  moft  terrible 
Hour  of  Death,  on  which  depends  the 
Happinefs  or  Mifery  of  Eternity,  the  E- 
nemy  of  Souls  may  never  infult  over  any 
one  here  with  a,  Pravalui  adverfus  eum^ 
I  have  got  the  ViSfory,  Ffahn  xii.  5".  I  hum- 
bly beg  it  by  the  Interceflion  of  your 
Virgin  Mother,  whom  I  falute  with  the 
Angel.   Ave  Maria,  ^c. 

FIRST    PART. 

I F  I  fhould  accufe  any  here  of  Impru- 
dence in  their  temporal   Concerns,   I  were 

•      juftly- 


357 


35^  SERMON     XIL 

juftly  to  be  condemn'd  of  a   rafh  Imputa- 
tion :    You  are  all   wife.    For  who  of  you 
has  not  the  end  of  his    Employment  lively 
lixt  before  his  Eyes  ?  Who   provides  not  all 
neceifary  Means  ?  Who  delays  in  the  fpeedy 
Execution  of  them  ?    Who  embraces   not 
all  Opportunities  of  obtaining  it?  Each  Step 
you  take   advances   towards   it.    All    your 
Study  and  Labours,  your  Care  and  Induftry, 
your  Thoughts  in  private,  your  Difcourfes 
in  publick,  your  Conferences  with  Friends, 
your  Vows  in  the   Day,  your  Wakings  in 
the  Night,  meet  here  as  in  their   beloved 
Center.    After  this,    each  Motion  of  your 
Heart   breathes,     each  Afpiration   of  your 
Soul  mounts  to  this  as  to  its  Sphere  of  Rell, 
This  raifes  the  Scholar  to  a  Benefice,  brings 
the  Lavvyer  to  the  Bar,  enriches  the  Mer- 
chant with  Treafures,  advances  the  Courtier 
to  the  Favour  of  his  Prince,    and  crowns 
the  Soldier  with  Laurels.    Hence  I  accufe 
my    Chrilfian  jfew,   my  obflinate   Sinner. 
Why  not  fo  much  Diligence  in    the   main 
Point,  in  the  moil  important  Affair,  in  that 
zmum  7iecc[larim}i  the  eternal  Welfare  of  thy 
Soul?   Why  docs  not  the  great  Maxim  of 
Salvation,  taught  thee  by  the  God  of  Truth, 
^lid  prodeji,  &c.  What  doth  it  profit  a  Man^ 
if  he  gain  the  whole  world  and  Jujlai?t  the 
damage    of  his   Soul,    take  up  thy  time  but 

half 


Untimely  RepexMtance.  359 

half  as  much,  and  dwell  as  near  thy  Heart  ? 
Ob/itipefcitc  Ctrli\  J'uper  hoc^  Gf  portce  ejus  dc-  7'>--y- 
folamini  vchementer ;    Be  afionijhed  O  hea- 
"cens,   upon  tbis^  and  0  gates  thereof  be  ye 
dejblate  exceedingly.    He  knows  that  at  the 
fame   time   he  fins,   he    lofes  the  Friend- 
ftiip  of  God,    his  Right   to  Heaven,    and 
becomes  a  miferable  Slave  to  Hell.     And 
yet,  becaufe  Heaven  does  not  con  fume  him 
with  Fire,    the  Earth   does  not  open   and 
fwallow  him  alive,  becaufe,  like  a  Baltazar^ 
he    is   not  fummon'd   from   the   midft   of 
his  Pleafures,  to  give    a   llrift  Account   at 
the  fevere  Tribunal   of  Divine  Juftice,    he 
boafts  with  the  Wicked ;   Peccavi^  &  quid 
mihi  accidit  trifie  f  I  have  fi fined ^  and  what 
for r awful  thing  hath  befallen  me?  Ecclef  v.  4. 
If  you  tell  him  with   the  Wife  Man,  that 
Delays  are    dangerous,    and  found  in   his 
Ear,  Ne  differas  de  die  in  diem^  &c.    Slack 
not  to  be  converted  to  our  Lord^  and  defer 
not  from  day   to  day.    For  his   wrath  fjall 
co?nc  fuddenly,   and  in  the  time  of  Vengeance 
he  will  deftroy  thee.  Ibid  ver.  8,  9.  Send  him 
a    Mofes   to  know     when    he   iliall   pray 
for    him,  and   free  him   from   the    vexing 
■  Plagues  of  Sin,  Appoint  me  when  Ijlmll pray 
for  thee,  Exod.  viii.  9.  And  with  the  fenfe- 
lefs  Pharaoh  he  anfwers,   To-morrow,  Let  a 
Jefus  inculcate  a  thoufand  Vidcte's,   watch^ 
Vol.  I.  A  a  a  pray. 


360  SERMON     XII. 

fr^y-,  you  know  not  wh€?i  the  time  is,  you 
know  neither  the   day  nor  the  hour  j  he  an- 
fwers,  he  Is  fenfible  enough  of  his  Condi- 
tion, and  would  not  for  a  thoufand  Worlds 
die  in  the  State  he  lives   in,  and  is  refolved 
to   repent  when  he   comes   to  die  5  for  to 
be  faved  it   is   not   fo  abfolutely   neceiTary 
to  live  a  holy  Life,   as  to  die  a  holy  Death ; 
and  fo  eludes  all  the  Remorfes  of  his  guilty 
and    tortured  Confcience,  puts  off  all   the 
Graces    and    divine    Infpirations    of  God, 
that  daily  invite  him  to  Repentance,  with 
the  unhappy  'Felix  to  St.  Faul^    ^lod  nunc 
attinet,  &c.     For  this    time  go  thy   way : 
but  in  time  convenient  I  will  fend  for  thee^ 
ABs.xxw.   25.  He  will  make  ufe  of  them 
another  time,  he  will  hear  them  when   he 
is  more  at  Leifure,  when  he  grows  old  he 
will  lay  all  other   Concerns   afide,  and  at- 
tend   wholly  to  the  Salvation  of  his  Soul. 
Is  not  this  a  Miracle  fufficient  to   aftoniHi 
Heaven  and  Earth  ?    That  a  Man  of  Rea- 
fon,  a  Man  that   pretends   to  Chriftianity, 
lliould  have   fo  little  Senfe   of  his    eternal 
Happincfs,   as  to  live  as  they  did,  who  are 
now  damned,  to  Feaft,  Drink,  Sleep,  and 
be  Merry,  as  if  he  had  not  one  Foot  upon 
the  very   brink  of  Hell,   but  were   on  the 
Wings  of  a  Seraphim,  in  his  Flight  to  the 
Qlory  of  Paradife  3  that  he  fliould  have  fo 

little 


Untimely  Repentance.  361- 

little  feeling  of  his  only  Soul,  Unicam  mca?}!^ 
as  with   the  Epicure  to  think  it  to  be  only- 
like  Salt  unto   his  Body,    to   keep  it  from 
ftinking  ?  Pray  tell  me,  what  was  the  Ruin 
of  Pharaoh   and    the    whole  King;dom    of 
Egypt?  Was  it  not  his  Stubbornefs  to  the 
Calls  of  Heaven  ?    Hear  the  moft  eloquent 
St.  Ambrofe  :     Appoint   7ne  ivhen^    fays  the 
God-like  Mojes ;    and  fenfelefs  Pharaoh  an- 
fwers,   T^Q-morro'W :     Whereas   prefs'd  by  fo  Cum  Me- 
great  neceffity  he  ought  to  dejire  him  to  pray  ''td'p"ofituT 
now,  and  not  defer  it :  He  an/ioers,  To-nior^  ncce£itatc 
row ;  But  this  delay  cofi  the  lazy  and  ?ieg-'  "^fZrarct 
ligent  Prince  no  Icfs  than  the  ruin  and  de-  nee  differ- 
ftrudiion  of  Egypt."   What  was  the  Deftruc-  ^v'r^/-' 
tion  of  the  famous  Jeriifalem  ?  Was   it  not  ««  <^'>,  «- 
becaufe  fhe  was  deaf  to  all  the   Invitations ''"•^'^^^ 

negligent 

of  her  God  ?  Neither  the  Promifes  of  IJdiah^  ^^^a  pa- 
nor   Prayers  of  Jeremiah,  nor  Threats  of  "^jhiuttfu: 
Joel,    nor  {0  many  Exhortations,    Graces  excUio. 
and  Miracles    of  the   Son   of  God    himfelf 
could   awake  her.    Our  BlelTed  Saviour  ex- 
prefTes  the  Caufc   in  a  Flood  of  companio- 
nate Tears :    £0  quod  non  cognovcris  te??7pus 
"oijitationis    tuce  j    Becaufe    thou    ka/l    jiot 
known  the  time   of  thy   niijitation.  St.  Luke 
xix.  44.   Becaufe  fhe  did  not  hearken  when 
called,  repent  when  invited. 

For  my  part,  were  I  to  write  the  Caufe 

of  their  Damnation  upon  the  Forehead  of 

A  a  a  2  the 


;62  SERMON     XII. 

the  Damned,   I  would  ufe  no  other  Infcrip- 
lion  than,   Eb  quod  non  cognonjerint  tempus, 
&c.  Becaufe  they  did  not  know  the  time  of 
their   vtfitation.    All  thefe  fufFer,  and  ihall 
fuffer  in  Hell   for   Eternity,  becaufe   they 
mifpent  their  time  in   this  World,  and  did 
not  make  ufe  of  Divine  Grace  when  ofFer'd. 
There  is  not  one  of  thefe  but  intended  to 
fave  his  Soul,  as  much  as  you  do.    But  alas  I 
They  deferred   their  Converlion   too  long, 
then  went  to  buy  the  Oyl  of  Mercy  when 
ilie  had  fhut  the    Gates    againft  them :  £o 
quod  non  cognoverint  tempus^  &c.  Becaufe 
they  did  not  know  the  time  of  their  Vifitation, 
Do  you  not  ?    O  Angel,    that  keepefl  the 
Keys  of  Death  and  Hell,  Claves  mo?'tis  (^ 
inferni,  ApocaL  i.  i8.    Open  I  befeech  you 
thofe  dark  AbyfTes,  where  all  unfortunate 
Souls  mufi:  eternally  dwell ,  that,  with  the 
devout  St.  Bernard^    we   may   defcend   in 
Contemplation  to  Hell  whilft  we  live,  never 
to  come  there  when  we  are  dead.    Unhappy 
Dives  I    Who  ftript  thee  of  thy  Silks  and 
Purple  ?  What  brought  thee  into  this  place 
of  Torments  ?  What  torments  thee  in  thefe 
Flames  ?  Oh!  I  often  heard  a,  Va  vobis  di- 
n, .,         mtibus^  Woe  to  you  rich  men^  St.  Luke  vi.  24.. 
19.  ^orum  Deus  "jcnter  ejt,  quorum fims  inter i- 

tus  J    Whofe  God  is  their  belly ^   whofe  end  is 
deftruBion,  Yet  I  clad  my  felf  in  the  richefl 
/    .-'  Silkst 


Untimely   Repentance.  363 

Silks  and  Purples,    eat  and   drank  of  the 
moft  exquifite  Meats  and  choiceft  Wines  I 
could  get ;  I  made  my  Belly  my  God,  and 
fpent  my  Youth  in  Mirth  and  Riot,  ftill  in- 
tending to  faft,   cloath  my  felf  with  Aflies 
and  Sackcloth,  in  my  old   Age,  and  fave 
my  Soul  at   laft.    But  O !    That  ducunt  in 
bonis  dies  fuoSy   ^  in  punSlo  ad  infenia  de- 
fcendunt ;  T^hey  lead  their  days  in  Wealthy  and 
in  a  moment  go  down  to  Hell,  was  my  un- 
fortunate Exit.  I  ftopt  my  Ears  when  called 
by  the  merciful  Admonitions  of  my  God, 
deferred  my  Penance  too  long,    and  there- 
fore,   hurried  away  by  fudden  Death,    am 
buried,  am  buried  in  Hell.    I  fee  the  once- 
fcorn'd  Beggar  in  the  Bofom   of  Delights ; 
I  beg  of  Father  Abrakatn,  not  Oceans,  nor 
Streams,  but  that  the  ulcerous  Lazarus  may 
only  dip  the  tip  of  his  Finger  in  Water  to 
cool  the  unquenchable  Thirft  of  my  fcorched 
Tongue,    and  cannot  obtain  it.    Alas !    All 
the   Comfort    I   receive  is  a    reproachful, 
Recordare^Jiliy^c.  Remember,  Son,  that  thou 
didji  recei've  good  things   in   thy   life-time, 
&c.    St.  Luke   xvi.  25.    I  omitted,   when 
ofFer'd  to  drink  of  thofe  Waters  of  Grace, 
wiiich  extinguifh  an    eternal   Thirft,    and 
therefore,  Crucior  in  hdc  fiamjnd  \  I  am  tor- 
mented  in  this  Jlame,    O   miferable   young 
Man !  What  fad  Chance  cut  off  thy  bloomy 

Days 


364  SERMON     XII. 

Days  in  their  prime,    and  brought  thee  hi- 
ther?   It   was   Non-corFefpondence  to  the 
Admonitions  of  his  Friends,   Suggeftions  of 
his  good  Angel,  and   Graces    of  Almighty 
God,  which  fo  often  with  an,  Adolefcens^ 
tibi  dico,  /urge ;   Toimg  fnan^  I  fay  to  thee^ 
arife,    St.  hiike  vii.  14.  called  upon  him  to 
forfake  that  lewd  Company,  fly  thofe  occa- 
fions  of  Sin,  and  favc  himfelf,   with  Lot^ 
from  the  Flames  of  Sodom.    But  he  heard 
them  not,   he  thought   fome  Liberty  might 
be   given   to  Youth,    intending   when  the 
Heat  and  Fervor  of  that  was  over,  to  be- 
come a  Jofeph  in  the  Vidories  of  Chaftity, 
{o  goes  on,  fpcnds  his  Strength  and  Eftate 
too   Prodigal- like,    vivendo  luxuriose.     But 
alas!  Before    he   could   return  to  the   all- 
pardoning  Embraces  of  his  heavenly  Father^ 
a  burning  Fever,   enkindled   by  the  dam- 
nable Flames  of  Luft,  ports  him  unexpect- 
edly into  another  World  of  the  fame  Tem- 
per,  Hell.    For   the   lnjlful  fames   of  this 
Imenivi   Ufi  lead  us  dow?i  fo  the  burnirig  fire  of  that 
hujus'vtt^  jj^^j2ace.     Poor  unfortunate  young  Woman! 
ZTforna-  How  Came  you  into  thefe  Shades  of  Horror  ? 
cit  illius     gj^e  weeps  3  Shame  and  Confuiion   will  not 
2«v.  '"yi-  permit  her  to  fpeak.    She  often  heard  fram 
dor.  Peluf.  jjgj.  heavenly  Spoufe  a,  Vides  hanc  muHeretn  I* 
W'533-  j^i^yQ^ip  this  Woman?  She  follow'd  Mag^ 
dalen  the  Sinner,   but  negledled  to  imitate 

Magdalen 


Untimely  Re  PENTANCE.  365 

Magdalen     the  Penitent,    till   the  time    of 
Repentance  was  elapfed,    and  therefore  ilie 
weeps,  and  lliall  weep  eternally,  but  never 
hear  a,   remittimtur  tibi  peccata  tua  ;     T^hy 
Sins  arc  forgiven  thee.    Unbeheving  Soul ! 
What   fliut  thee  out  of  Heaven,  and   con- 
demn'd  thee  to  an  everlall:ing  Death  ?  Want 
of  true  Faith.    I  often  heard  a  fecret  Voice 
in  my  Soul  tell  me,  that  there  was  but    one 
Lord^  one  Faith ^  and  one  Baptifm,   St.  Paul 
to  the  Ephef.  iv.    And  confequently  amons; 
fo  many  contradictory  Religions,  all  could 
not  be  true  Ways  to  Salvation ;    I  always 
thought  that  to  be  the  true  Church,   which 
by  clear  Texts  of  Scriptures,    Authority  of 
general  Councils,  Sentences  of  holy  Fathers, 
and  a  never  interrupted  Succeilion  of  Su- 
preme Paftors,    could  prove  its  felf  to  have 
the  Marks  of  Chrift's  true  Church,  as  to  be 
One,     Holy,     Catholick    and    Apojlolick.     I 
thought   that  infallibly  muil  be  the    true 
Church  of  Chriil,  which,    notwithlhnding 
ail  the  Attempts  and  Perfecutions  of  Schifni, 
Herefy,  and  Hell,  was  yet  vifible,  and  could 
jfliew   it    had    maintain'd    its    Doftrinc    in 
its  Primitive  Purity,    and  taught  now  the 
fame   that  Chrift  and  his  Apofdes  taught. 
But    whether  I   were  a  Member   of  this 
Church  or  no,  I  omitted  ( through  too  much 
Love  of  the  World,  and  Dcfire  of  Liberty  ) 


3^6  SERMON     XII. 

to  Inquire,   and  therefore  dying  out  of  its 

Communion,   out  of  which  there  is  no  Sal- 

vadon,  eternally  perifhed. 

Thus   it  will  happen   to  all,  who  refufc 

to  anfwer  when  God  calls.  Therefore, 
f2;/r  Whilftyou  have  the  light,  believe  in  the  light, 
hetis,  ere-  that  yoii  may  be  the  childern  of  light.  The 
can'vtfilii  unbclicving  Soul,  if  he  will  be  faved,  muft 
lucisfuis,  bottom  himfelf  on  true  Faith.  Ergo ; 
ji.'C.  36.  Thcicfore,  if  to-day  you  hear  his  voice,  do 
Hodieft ^  j2ot  harden  your  hearts.  The  obftinate  Sin- 
Tudlerf'tis,  ner,  if  he  will  be  faved,  muft  anfwer 
j2oiit£ob-  when  God  calls.  Did  I  fay,  To-day?  Oh 
mda-jef-  let  it  be  this  very  Moment,  before  you  de- 
^'^'         part    from    the   Chapel,     before    you    go 

Home,  and  it  will  be  the  Beginning  of  your 

eternal  Happinefs ;  and  thus  I  conclude  my 

Firft  Point. 

SECOND     PART. 

THE  moft  deluding  Fallacy,  on  which 
the  obdurate  Sinner  builds  the  Delay  of  his 
Converfion,  is  a  prefumptive  Confidence  in 
the  Mercies  of  Almighty  God,  fo  much 
the  more  treacherous  and  deceitful,  becaufe 
it  carries  an  outward  Shew  of  Virtue. 
St.  Chryfojlom,  on  the  fecond  Epiftle  to  the 
Corinthians,  takes  him  to  task,  and  thus 
difcourfes :  Dicis,  fays  he,  alii  malifuerunt, 
{<?  fahi  fadi  funt,   debit  &  mihi  fpatium 

fcenitentice  > 


Untimely   Repentance.  '}^(ij 

p^Tenitenticc:  Others  were  bad  and  are  faved; 
David  was  an  Adulterer,  Z  ache  us  a  Pub- 
lican, Saul  a  Perlecutor,  and  Magdalen  2l 
Sinner ;  and  he  will  give  me  time  to  repent. 
So  they  fpeak,  who  iin  with  Confidence, 
and,  ?ifTertuIlian  faid,  are  bad  becaufe  God 
is  gooS.  The  Saint  replies  and  asksj  An 
"jerc  dabit  fpatium  pa:nitenti<je  ?  Forfafje, 
inqiiiSj  dabit:  But  will  he  really  give  you 
time  to  repent?  Perchance,  fay  you,  he 
will.  The  Saint  urges  very  home  :  Dicis 
fortafje  ?  ?ncme?ito  quod  de  anima  loqueris  ; 
Do  you  fay  perchance  ?  Remember  that  you 
fpeak  of  your  Soul.  In  a  Buiinefs  of  fo 
great  Concern,  than  which  no  Man  has,  or 
can  have  a  greater,,  do  you  proceed  with 
the  Uncertainty  of  a  .  perchance  ?  When, 
with  fo  much  Facility  you  may  put  your 
felf  almoil  in  Security  of  your  Salvation? 
You  never  admit  of  thefe  Doubts  or  Uncer- 
tainties in  the  meaneft  Affair  of  the  World. 
Nay,  is  your  Friend  condemned  by  fome 
unfortunate  Accident  to  the  fatal  fl:roke 
of  Death,  do  you  not  ufe  all  polTible  Care, 
all  imaginable  Means,  do  you  not  employ 
all  your  Intercft  and  Forces,  to  repeal  the 
Sentence,  to  obtain  liis  Pardon?  Wliy  then 
muft  only  the  Bufinefs  of  your  eternal  Sal- 
vation be  managetl  with  the  Uncertainty  of 
Time,  which  is  not  in  your  Power?  Porta fe 
Vol.  I.  B  b  b  dabit. 


368  SERMON     XII. 

dabit.  And  how  numerous  are  they,  to  whom 
God  has  not  given  time  to  provide  for  the 
main  Concern  ?  And  yet  thefe  very  Men  had 
continually  in  their  Mouths,  Fortajfe  dabit, 
Perchafiee  he  will  give  lis  time  to  repent , 
they  fpent  their  Days  in  Feailing,  a\d  lived 
pleafantly.  It's  true,  fays  St.  Augujit^i,-  and 
I  err  if  you  do  not  find  written  in  the  Gof- 
pel,  with  the  Golden  Charadters  of  Light 
and  Truth,  that  God  promifes  Pardon  to  all 
Sinners  that  repent  :  But  though  you  had 
a  hundred  thoufand  Eyes,  you  will  never 
find  regiftred  by  the  Pen  of  God,  in  any 
Page  of  the  Sacred  Volumes,  that  he  has  pro- 
mifed  a  Sinner  time  to  repent.  Nemo  ergo 
fibi  promittat  quod  Evangelium  non  promittit; 
Let  no  man  therefore  promife  himfelf  that 
%i)hich  the  Go/pel  does  not  promife,  St.  Au^ 
gufiin,  De  verbis  Domini,  Ser.  i6. 

But  fay  what  I  will,  my  Chriilian  few 
is  become  a  Rabbi  in  the  Synagogue  of  the 
Obftinate.  He  tells  me  with  his  Confederates 
in  Ifaiah,  Tcrcufjimus  fcediis  cum  morte  & 
cum  infh'7io  fecimus  paBmn,  Ifaiah  xxviii. 
15.  He  has  made  a  Truce  with  Death, 
and  ftruck  up  a  Bargain  with  Hell.  What  ? 
That  Death  fliall  not  feize  upon  you  un- 
provided ?  That  it  fliall  give  you  time,  by  a 
perfed  Contrition  and  Sorrow  for  your  Sins, 
to  reconcile  your  felf  to  Almighty  God,  to 

arm  , 


Untimely  Rep  e  iJ  t  A!>r  c  e.  369 

arm  your  felf  with  the  Rites  of  the  Church 
for  that  dangerous  Pafllige  ;  that  your  Death 
(liould  be  all  mild,  all  pleafant,  all  melodi- 
ous and  joyful  ;  that  happy,  as  old  Sifneo?:, 
you  (hall  clofe  your  Eyes  with  Jefus  in  your 
Arms,  and  depart  in  Peace,  finging  a,  Ntmc 
dimittis  fervu7n  tiium  Domiiic^  6cc.  Now 
thou  doft  difmifs,  O  Lord,  thy  fer'ua?tt  ac^ 
cording  to  thy  word  in  peace,  becaufe  mine 
eyes  have  feen  thy  Salvation,  St.  Luke  li.  ? 
u^nd  we  have  made  a  Bargain  with  Hell. 
That  you  Hiall  be  free  from  all  Temptations, 
that  the  Devils  fliall  not  molefl  you,  that 
Hell  fliall  not  devour  you  ?  But  you  have 
cheated  your  felf,  as  all  the  Adverfaries  of 
Virtue  and  Truth  always  do,  either  igno- 
rantly,  or  willfully  taking  a  Sentence,  and 
not  minding  the  Context.  Had  you  read 
on,  you  had  found  a  Salve  to  that  damna- 
ble Error  in  the  fame  place :  E-t  delebitur 
fadus  vejlnwi  cum  morte,  Ifaiah  v.  14. 
•&C.  And  your  league  with  death  JJ:all  be 
abolifiedy  and  your  cove?iant.with  hell  JJ:all 
not  Jl and.  But  above  all,  methinks  that  ter- 
rible, Ego  vado,  quceretis  me,  &  in  peccato 
vefiro  ?noricmini,  St.  John  viii.  21.  I  go,  you 
Jkall  feek  me,  and Jh all  die  in  your  Jin, 
threatned  by  our  BlefTed  Saviour  to  the 
yews,  fliould  ftrike  a  Terror  into  the  molt 
obdurate  Sinner.  There  will  be  a  time  for 
B  b  b   2  certain 


370  SERMON     XII. 

certain,  when  you  lliall  feek  God   and  not 
find  him,  when    you   fliall  call  upon  him 
and  not   be  heard.     The  Darknefs   of  ap- 
proaching Death  will   hide  him  from  your 
Sight,  and  you,  that  have  not  found  him  by 
the  Lights  he  gave  you  in  your  Life,  will 
certainly  never  find  him   in   the   Shades  of 
JJcc  cj}      Death.  In  a  Word,  that  Sinner  fecks  Chrift, 
mil! qua;-  ^^^   ^Vi^'i  him   uot,  v/ho   rcpcuts   too  late, 
rere,  in    that  is,    lets    Death  furprize  him  in    Sin, 
^-mori°^ln  ^^X^  Venerable  Bede.  Continue  your  favou- 
feccato  fuo  fablc  Attention  and  I  will  prove  it. 
^Z?L"pec-      The  Lamentations  of  the  Spoufe  in  the 
cato  fuo     Canticles^   becaufe  fiie    could  not  find  her 
urque7d    Beloved,    are  certain,    the  Caufe  uncertain. 
■mortem,     ^aftvi  ill   Utiiilo  mco  quern   diligit  anima 
mea,  &  non  inveni^  Cant.  iii.  /  haije  fought 
in  f?iy  little  bed  whom  my  Soul  loveth,   and 
have  not  found  him.    To  omit  others,    the 
Reafon,  in  my  Opinion,  why  fhe  could  not 
find  him,  may  be,   becaufe  fhe  only  fought 
him  in  the  Bed  of  Sicknefs,  when  the  Dark- 
nefs of  Death^  grew  thick  upon  her,    be- 
caufe the  Sun  of  Jufiice   feldom  or    never 
enlightens    thofe    horrid    Shades    with   the 
Rays  of  Mercy.    That  is,   you  that  expei5l 
to   find  God  merciful   on  your  Death-bed, 
will  be  deceived.     In  vain  you  expe6t   the 
Health   of  your   Soul,  among   the   mortal 
Diftem.pers  of  your  Body.    It  is  in  vain  to 

think 


Untimely  Repentance.    *  371 

think  to  gain  Eternity  in  a  Moment.  It  is 
in  vain  to  cover  your  felf  with  the  AHies  of 
Penance,  when  the  Daft  of  your  Sepul- 
chre is  near.  In  vain  do  your  Eyes  pour 
out  fcalding  Tears  ,  when  a  cold  Sweat 
of  Death  runs  down  your  Cheeks.  Your 
Sighs  are  ill-timed  for  Penance,  when 
vou  G;roa]i  for  Life.  What  Force  can  Pe- 
nance  have  in  fuch  a  Weaknefs  of  Members  ? 
What  Fruits  can  llie  produce,  planted  in 
the  AHics  of  a  Carcafe?  A^irtues  will  not 
grow  in  a  Heart  void  of  natural  Heat  and 
Strength.  Wo  then  to  the  Soul,  that  only 
feeks  her  Spoufe  on    her  Death-bed.    And  ^ 

Wo  to  thee,  ftubborn  Sinner,  that  only 
beggeft  Mercy  when  thy  gafping  Soul  hangs 
upon  thy  dying  Lips. 

I  do  not  intend  to  condemn  the  Penance 
of  many  in  their    laft  Agony;    perchance  Potujino- 
by  labouring  in  the  laft  Hour  of  the  Day,  ]',!emi't;,.j, 
they  may  deferve    their  Penny  and  receive  poris  in- 
the'Pveward  of  Glory.    But  I  muft  tell  you,  jf^^'f"^^ 
that  all   the  Holy  Fathers    look  upon   it   as  ^^^  pericu- 
infirm,    prefumptive    and  to  be    fufpecftcd.  ^1?^^///- 
S't.  Augiiflin  affirms   it   to  be  very  unfure  fiumdicm 
and  •of  little  Value.    We  may   be   {o  for-  ^i^^"!!!^, 
tunate   as  to  find  Mercy  at   the  laft  Hour :  ■^•■^-  ^'■'  5» 
But  it  is  a  moji  dangerous  Security  ice  pro-  ^^"' 
piife  our  /'elves  in   the  laft  day.     For  it  does 
not  often  happen,  that  he,  who  has  lived  a 

Fool 


372  SERMON     XII. 

Fool  all  his  Life,  becomes  a  Wife-man  at 
his  Death.  And  can  there  be  a  greater  Fool 
than  he,  who  commits  his  eternal  Concerns 
to  a  dying  Life  r    Not  a  feeble  but  a  ftrong 
Voice  is  requifite  to  plead  a  Bufmefs  of  that 
Importance  ;  it    demands  a  weeping    Eye 
not  a  dying   one  j  exads   a  grieving  Soul, 
not  a  dead  Body.    Becaufe,  fays  St.AuguJiin 
Serm.  Ixvi.   de  temp.    Pariim    efl  peccatori 
poenitere^  nifi  pceiiitentiajn  peregerit  j  //  little 
avails  a  Sinner  to  repent ^    imlefs  he  perform 
his  Penajice.    Becaufe,    as    we   elleem   not 
the  Tree,    but  the  Fruit,  nor  is  the  Plant 
•         commendable  that  renders  no  Fruit  to  the 
Gardiner,    fo  Almighty  God   values  not   a 
fruitlefs  Sorrow  or  barren  Repentance.   Our 
Saviour  and  St.  y^^/z  exclaim,  Facite  fruBus 
dignos  pcenit entice  j    Tield  fruit   worthy   of 
Fenance^  St.  Luke  iii.  9.    But  in  fuch  An- 
guiih  of  Soul,    in  fuch    Pain   of  Body,   in 
a  Head  full  of  other  Concerns,  in   a  dif- 
tradled  Mind,  in  a  Heart  not  only  barren 
of  good  Deeds,    but  holy  Thoughts,  what 
Fruits  can  Penance  produce  ?   And  will  you 
yet  defer  your  Converfion  ?  Do  you  know 
it  ?  He  that  procraftinates    in  an  AfHir  of 
that  Importance,  contefts  with  his  everlafl- 
ing  Ruin.    Penance  is  a  Traffick  you  may 
purchafe  a  blefl'ed  Eternity  with.    But  who 
is   tliat    flothful    and  unfortunate  Servant, 

that 


Untimely  Repentance.  373 

that  hid  it  under  Ground  ?  It  is  you  that 
defer  your  Converfion,  and  think  to  do 
Penance  in  the  End  of  your  Life.  You 
will  be  numbred  among  the  fooliih  Vir- 
gins that  repented  too  late,  &c.  therefore 
Clatifa  eji  jamia  j  ncfcio  vos ;  The  Gate  is 
/hut ;  I  know  you  not. 

But  you  think  to  deceive  God,  and 
rob  him  of  Paradife,  as  the  good  Thief  did 
on  the  Crofs,  referving  for  your  lafh  Breath, 
a,  DominCj  memento  mei^  6cc.  Lord^  remem- 
ber me,  when  you  fiall  come  into  your  King- 
dom. As  if  this  were  the  Form  of  a  Sacra- 
ment, that  operates  independently  of  the 
Merits  of  the  Minifler,  and  in  Virtue  of 
this,  you  were  to  do  prefently  what  you 
fay,  and  Chrift  were  fuddenly  to  anfwer 
you  with  a,  Hodie  mecum  eris  in  Paradifo  ; 
'This  day  thou  Jhalt  be  with  me  in  Paradife, 
The  divine  St,  Augujlin  condemns  you  of  a 
pernicious  Error :  Ad  cmendanda  crimina 
vox  pcenitentis  Jbla  nonjufficitj  nam  ad  fat  is- 
faSiionetn  ingentium  peccatorum  non  verba 
taut  urn  fed  opera  qua  runt  u  r  \  Ser.  i.  de  poen. 
To  the  Amejidment  of  our  Crimes  the  Voice  of 
the  Penitent  aloyie  is  not  fujicient ,  for  to 
the  SatisfaBion  of  great  Sins,  not  Words 
but  Works  are  required.  What  ?  Are  the  in- 
veterate Sins  of  your  obflinate  Soul  fo  many 
Flames  that  can  be  blown  out  with  a  gentle 

Sieh  ? 


37^  SERMON     XIL 

Sigh  ?  Are  they  Spots  that  can  be  waflit  away 
with  a  Tear  ?  Are  they  Wounds,  are  they 
Ulcers,  that  can  be  cured  with  the  divine 
Inchantment  of  four  Words:  Domlne^  Do- 
mine  aperi  nobis  j  Lor  J,  open  the  gate  ?  So 
that  at  your  Command  Heaven  Gates  fliall 
fly  open,  and  your  Soul  be  received  in  Tri- 
umph ?  Ad  fatisfaBionem^  &c.  And  if  von 
are  not  able  to  fatisfy  for  your  Sins  in  that 
weak  Condition,  how  is  it  polTible  for  you 
to  overcome  an  Army  of  Sins  now  in  Pof- 
feffion  of  your  Soul  ?  How  will  you 
conquer  thofc  Legions  of  Devils,  that  lie 
encamped  round  about  to  defend  it  ?  Good 
God  !  Thofe  Sins,  that  fo  many  Preachers, 
thundring  the  Judgments  of  the  Almighty 
asainft  thee,  could  not  drive  out !  Thofe 
Sins,  that  the  Sword  of  Juflice,  hanging 
every  Moment  over  thy  Head,  could  not 
diflodge  !  Thofe  Sins,  that  the  Fear  of  Hell- 
fire  could  not  vanquifli,  fhall  they  now  be 
conquer'd  by  a  feeble  Penance  without 
Arms,  without  Forces,  and  as  dead  as 
thy  dying  Body  ?  What  (hall  I  fay  but  ex- 
claim with  the  divine  St.  Augiiftin:  Fceni- 
tentia^  que?  a  moriente  ta?itwn  petitiir,  timco 
ne  &  ipfa  moriatiir  -,  That  Penance^  Tchich 
a  dying  Man  only  begs  to  do,  I  am  afraid 
it  will  die.  I  fear  fl:ie  will  be  defeated,  I 
fear  Ihe  \vill  die  ;  and  as  the  Body  becomes 

a 


Untimely  Repentance.  375 

a  Spoil  to  the  Viflories  of  Death,  fo  llic  will 
flill  a  Vidiin  of  Sin,   and  a  Prey  to  the  De- 
vils.   Therefore   if  you  intend    to   become 
victorious  in    the   lali   and    terrible  Battle, 
why  do  you  not  quicken  your  Penance  with 
the  Vigour  of  Youth,  arm  it  with  the  Wea- 
pons of  Mortitication,   and,    curbing  your 
unbridled  Pailions,  ilrengthcn  it  with  noble 
Rcfolu'cions,  and  the  powerful  Ailiflance  of 
Chriftian  Virtues?    AiTure  your  felf  a  dying 
Age  will  never  prove  the  fruitful  Parent  of 
a  vidorious   Penance.     Fcenitcntia^    que?  a 
vtoriente  t  ant  urn  pet  it  ur^  Sec. 

You   then,    O  holy  Penitent,    and  mofl 
bright  Mirrour  of  Penance,    O  holy  Mag^ 
dalen^  teach    my  Auditory  what   time  you 
obfcrved   to   hear   thofe    mod  comfortable 
Words,  Retnittufitur  tibi  pcccata  tua.    Per- 
chance you   expetfred  your  Lips  fliould  \vi- 
ther,  before  you  fix'd  thofe  chafte  KiiTes  on 
the  Feet  of  Jefus.    You  waited  perchance 
for  Death  to  break  your  Body,    before  you 
broke   open   your  Box  of  Perfumes  to   a- 
noint  his  Divine  Feet.    You  flaid  perchance  i^g^^.f^^g 
for  old  Age  to  rob  you  of  thofe  charming  adhocn- 
Locks,    before    you    offer'd  them   to  your  ^7S>/' 
dear  Lord,  to    infnare   him  in   your  Love,  fitrpa^m- 
You  demurred  perchance  till  your  Sins  left  ^'"l.l^'"fZ 
you,  that  you  might  run  to   God.     Ut  cog-  dumaJi-uc 
7iovit,  Chriftian  Auditory,  Ut  cognovit :  A^^'""'''^'^ 
A'oL.  I.  C  c  c  foon 


376  SERMON     XIL 

teratftc  foon  cis  evcF  flie  under ftood  that  her  hea- 
^■Zlf^o-  venly  Phyfician  was  at  hand,  prefently, 
luitpecca-  without  auy  delay,  changing  her  linful  Bold- 
Lf «/'//-  nefs  into  a  fruitful  Confidence,  flie  enter'd 
larnde  A-  where  he  was,  and  proftrate  at  his  Divine 
duherhs  ^^  Pillars  of  a  non  plus  ultra  to  her 

necejjitas  wicked  Life,  pleaded  her  Pardon  with 
-^fe!j!d'^o-  the  filent  Groans  of  a  contrite  Heart, 
luntas;  &  ^nd  drown'd  her  Sins  in  a  Sea  of  Tears. 
'tieruifr  ^^  cognovit .'  As  foon  as  ever  Jhe  knew, 
quo  delom-  Therefore,  ^(zrite  Dominum  dum  inveniri 

niafue-  n      g^^J^  ^^^  J^q^^  ^^fjUfl  ^^  jjj^y  he  foutld  I 

r:nt pecca-  r'^'^  J    '  i  .       n  ,t  i  i 

tadimijfa,  Now,  this  Day,  this  Moment;  when  he 
?■  ^"•^"     calls  you,   when  he  offers  you    his  Grace, 

bertn.  S7-  ^  -r»  T^ 

Je  Pc^n.  when  he  expedls  your  Return.  Do  not 
defer  till  the  Night  of  Death  furprife  you. 
Venit  nox  quando  ?iemo  potefi  operari  -,  'The 
ni^ht  comes  when  no  man  can  labour.  It  will 
then  be  too  late.  You'll  feek  your  Saviour, 
but  not  find  him.  Et  in  peccato,  &c.  And 
then  you'll  die  in  your  Sin. 

Another    Pveafon,  which   renders  thy 
Repentance  almoll   impolTible,   is  thy  Cuf- 
tom   of    finning,  which    once   having  got 
poffeffion  of    thy    Soul,  is    hardly    rooted 
out.    Becaufe,  fays  St.  ^?/^&f/?/«,   Confuetudo 
ejl  qucedam  habitiiata    natura ;  CiiJlo?n  is  a\ 
fecond  nature.     And  Seneca  anfv/ers   thee,  J 
Jhat  when  thy  Vices  are  become  thy  Manners  A 
there  is  no  place  for  a  Remedy ;  Tunc  definiti 

#1 


Untimely  Repentance.  377 

ejferemedio  locus,  ubi  qua  fiicrint  vitia  mores 
fiiint.  You  read  a  ftrange  Example  of  this 
in  the  third  Book  of  Kwgs,  chap,  xiii  King 
Jeroboam^  by  his  frequent  Idolatry,  was  be- 
come harder  to  the  Voice  of  God  than  the 
Stones  he  adored.  The  Prophet  Semeia,  by 
divine  Order,  goes  to  him,  and  finds  him 
ftanding  upon  the  Altar,  but  diredis  his  Em- 
balTy  to  the  Altar,  not  to  the  King ;  Altar, 
Altar.  St.  Chryfojiom,  aftonifli'd  hereat,  asks 
him,  Cmn  lapide  'verba  facis?  O  Man  of 
God,  what  do  you  do  ?  Do  you  think  God 
has  given  the  Marble  Ears  to  hear  your  Voice  ? 
Is  your  Tongue  an  Inftrument  of  Steel,  that 
can  imprint  upon  it  the  Character  of  your 
Words  ?  Certainly  upon  this  Altar  you  fa- 
crifice  your  Words  to  the  Winds.  Why  do 
you  not  fpeak  to  the  King,  who  willingly 
hears  you  ?  Every  one  will  judge  you  a  mad 
Man,  to  treat  Stones  as  Men,  and  Men  as 
Stones.  Do  you  think  the  King  will  not  give 
you  Audience  ?  Much  lefs  will  the  Stones 
return  you  an  Anfwer.  If  the  one  will 
not  hear  what  you  fay,  do  you  believe  the 
other  will  execute  your  Commands  ?  If  Je- 
roboam  has  not  Ears  to  hear  you,  much  lefs 
has  the  Marble  Capacity  to  under/land  you. 
But  it  was  not  fo.  For  the  Prophet  found 
more  Hardnefs  in  the  flubborn  Heart  of 
the  obllinate  King,  than  in  the  fenfelefs 
C  c  c  2  Stone ; 


37^  SERMON     XII. 

Stone  3  and  his  Voice,  which  was  not  heard 
by  the  one,  was  obey'd  by  the  other,  open^ 
ing  its  Bowels,  and  delivering  out  the  com- 
manded Vi(5tim,  in  obedience  to  the  fame 
Voice  the  ilubborn  King  ftopt  his  Ears  to. 
'Rtia77i  quando  rex  minus  compos  eft  fenfiiiim 
qiiam  lapis ^  &  audivit  lapis ^  ipfe  lapis  inj'cif^ 
(uras  diffraBus  ejl^  &  viSiimam  effudif^  homo 
ilk  no7i  audivit.  St.  Chryfoflom  in  proa:m.  in 
Jfaiab.  This  we  fee  daily,  and  lament.  Hov/ 
many  Preachers,  by  Sermons,  Exhortations, 
and  piousDifcourfes,  tell  the  obftinate  and  ha- 
bitual Sinner,  the  Danger  he  is  in  by  delay- 
ing his  Converlion  ?  They  propofe  to  him 
the  Patience  of  his  God,  his  frequent  Invi- 
tations to  Repentance,  his  Threats,  his  Pro- 
mifes,  his  Rewards,  his  Punifliments,  no- 
thing moves  him.  Terciijjifti  eos  (s'  noji  dolue- 
7'imt^  fays  'Jeremiah  of  the  obflinate ;  Thou 
hafi  firicken  them  and  they  ha^-oe  not  grieved, 
chap,  V.  In  vain  does  Heaven  punifh  here,  in 
vain  do  you  propofe  divine  Benefits.  Ipji 
fuerunt  rebclles  limiini  -,  They  were  rebellious 
to  the  Light,  hysjob  of  the  fame,  chap.  liv. 
A  curfed  Habit  of  finning  has  rendred  thy 
Heart  more  hard  than  the  very  Stones. 

The  divine  %\.,Aiiguftin  has  a  gentle  Re- 
flection upon  three  Dead,  raifed  by  our  Blef- 
fed  Saviour.  The  Prince  of  the  Synagogue's 
Daughter  dies.  The  heaveply  Phyfician  only 

takes 


{ 


Untimely   Repentance.  379 

takes  her  by  the  Hand,  not  fo  much  to 
feel  the  Motion  of  her  Pulfe,  as  to  give  it  ; 
bids  her  Rife,  and  Ihc  returns  to  Life.  The 
Widow's  Son  oiNaitn^  interpreted  the  City 
of  Beauties,  dies  in  the  Flower  of  his  Youth, 
and  Jefus  meets  the  difconfolate  Widow  at 
the  City  Gates,  calls  the  young  Man 
with  an,  Adohjcem  tibi  dico^  A''^^>  and  in 
obedience  to  the  Command  he  ftands  up  a- 
live,  and  Jefus  dries  up  the  Tears  of  the 
afflided  Mother  with  the  joyful  Sight  of 
her  raifed  Son.  Lazarus  dies  and  is  buried, 
and  Chrift  is  troubled,  iighs  for  Grief,  breaks 
out  into  Tears,  Groans,  and  with  a  loud 
Cry,  calls  him,  Lazare,  i)eni  foras  ;  Lazarus 
come  forth.  And  thus  he  refcues  him  from 
the  Jaws  of  Death,  and  brings  him  Alive 
from  the  Sepulchre.  But  what  fort  of 
Death  is  this,  my  dear  Jefus,  that  will  not 
give  Lazarus  the  Light  of  Life,  unlefs 
your  all-enlightning  Eyes  fet  in  a  Sea  of 
Grief  ?  That  will  not  open  the  Grave  and 
give  up  her  Dead,  unlefs  you  open  your 
facred  Mouth  to  Groans?  That  will  fee 
you,  Author  of  all  Joy,  full  of  all  Sadnefs, 
before  flie  rejoice  the  Spectators  with  their 
raifed  Friend  ?  Why  was  there  not  need  of 
this  in  the  others?  Whence  this  Novelty  ? 
^t.AuguJii?i  anfwers  the  Query:  Becaufc 
in  the  young  Pcrfons  w^as   exprcfled  a  Sin 

newly 


380  SERMON     XII. 

newly  committedj  not  fo  much  out  of  Ma- 
lice as  Frailty:  But  this  fignifies  a  Habit  of 
fmfeing.  Cum  co7iJuetudinis  mal(^  qiiaji  mole 
terrena  premitur  animus,  quaji  in  Sepul- 
chro  jam  putet ;  When  the  Soul  is  opprefs'd  by 
a  bad  habit,  as  with  a  heap  of  Earth,  it 
corrupts  as  it  were  in  her  Sepulchre,  And 
therefore  the  Voice  of  our  Saviour  was  fuf- 
ficient  alone  to  raife  the  firft.  But  here,  Fre- 
inuit  in  Spiritu,  &  ricrfu's  infremuit,  ^  de^ 
inde  magna  voce  exclamavit ,  Lazare  veni 
foras  ;  He  groan  d  in  Spirit,  and  groan  d 
again,  and  then  he  crfd  out  with  a  great 
voice ^  Lazarus  come  forth :  To  demonlrrate 
how  difficult  a  thing  it  is  for  a  Sinner  to 
be  converted,  and  do  Penance  at  the  Hour 
of  his  Death.  It  is  a  ftrange  Obfervation  of 
St.  Jerome  upon  the  Epiftle  of  St.  Paul, 
where  mention  is  made  of  the  general 
Judgment.  At  the  firft  Sound  of  the  An- 
gelical Trumpet,  which  muft  fummon  all 
Men  to  the  Vale  of  Jofaphat,  the  Dead 
will  prefently  arife  and  prefent  themfelves. 
But  to  the  Living,  which  remain  on  Earth, 
the  Voice  of  the  Archangel  will  not  be 
enough,  the  Voice  and  Command  of  God 
muft  be  added.  What  means  this  ?  That  it 
is  eafier  to  raife  the  dead  Man  to  Life,  than 
convert  an  obftinate  Sinner.  This  will 
fooner   come   from  his   Grave^    than    that 

will 


Untimely  Repentance.  381 

will  leave  his  wicked  Life.  This  will  fooner 
awake  from  the  Sleep  of  Death,  than  that 
will  rife  from  the  Lethargy  of  Sin.  And 
God  is  fooner  heard  in  Graves,  than_4a 
Towns   and  Cities. 

But   my    obftinate  Sinner   ilill    replies, 
that  the  Mercies  of  God  are  above  all  his 
Works  J    that  he  will  not  the  Death  of  a 
Sinner,  but  rather  that  he  be  converted  and 
live  5    that  his  Mercies  have    moO:    of  all 
triurnph'd  in  the  Hour  of  Death.    He   has 
invited,  even   then,  the  word   of    Sinners 
to  Pardon.     Ma?iaJ[es,   after  a  wicked  Life, 
became  a  Penitent.    He  invited  Judas  with 
a  Kifs  of  Peace,  and  faved  a  Thief  on  the 
Crofs.   It's   very  true,  but  here  lies  an  Er- 
ror that  has  peopled  Hell.    Are   you  fure, 
or  do  you  only  hope,    that  he  will  invite 
you  ?  Vix  did  potejl,  fays  ^t.Auguf.in,  quan- 
tos  hcec  ina?iis  fpei  umbra  deceperit  >  //  ca?i 
hardly  be  exprejfed,     how   mam   this    empty 
Shadow  of  "jain  Hope  has  deluded.  Serm.  c.  de 
temp.     This  it  was,   that  ruin'd  Judas  and 
made  him  Dux  eorum,  qui  comprehenderunt 
Jefum ;  Captain  of  them  that  apprehendedj  ejus. 
And  whence  fo  great  Boldnefs,  fuch  hardnefs 
of  Heart  in  an  Apoftle,    a  worker  of  Mira- 
cles,   who    had   lived    three  Years    in   the 
School  and  Company  of  Chrill?    St.  CM'- 
fofiom  found  the  Origine  and  difcover'd  it 
■' -^  for 


382  SERMON     XII. 

for  the  Inftrudion  and  Corredion  of  thi 
like  to  him  :  Cofifidebat  iiimium  in  le7it-* 
tate  Magijiri,  qua  res  ilium  magis  confu- 
dit^  &"  ojnni  venia  privavii  ;  He  confided 
too  much  in  the  Meeknejs  of  his  Mafler, 
which  did  more  confound  him^  arid  deprive 
him  of  all  Pardon.  The  fwcet  Behaviour 
of  Chrift  to  him,  which  ought  to  hav'e 
made  him  love  him  more  dearlv,  rendred 
him  odious  and  defpicable.  He  never  faw 
him  hurt  any  one,  but  do  good  to  all,  and 
therefore  he  betray 'd  him,  becaufe  he  did 
not  fear  him-  but  vainly  confided  in  his 
Mercy.  And  tho'  Maj^ajfes  clofed  his 
wicked  Life  with  a  penitent  Death ;  yet 
his  gracelefs  Son  Ammon^  following  the  vi- 
cious Steps  of  his  Father,  died  as  he  lived. 
Nor  muft  you  urge  the  Example  of  the 
good  Thief  For  in  the  Day  the  Son  of  God 
died  to  redeem  Man,  fome  extraordinary 
Privilege  mi«^ht  be  g-ranted.  But  turn  from 
the  right  Hand  to  the  left,  it  is  a  fliort 
Paiiage,  and  you  will  fee,  that  tho*  he 
was  converted  and  faved,  yet  his  Compa- 
nion, and  a  thoufand  of  the  Standers-by, 
died  as  they  Jived.  This  then  is  an  Error 
the  Blind  may  fee  palm'd  on  your  fclf,  not 
upon  God.  For  he  pro  tells  by  the  Mouth 
of  the  Wifeman,  Frov.  i.  That  he  called, 
and  you  rcfufed,  you  defpifed  his  Cpunfels, 

negle(5ted 


Untimely   Repentance.  *    3^3 

neglcfted  his  Reprehenfions,  and  therefore 
he  will  laugh  inyourDefbuaion,  and  fcorn 
when  Tribulation  and  Diftrefs  fhall  come 
upon  you.  Thai,  fays  he,  they  jl: all  hrcoc ate 
7ne,  andlivill  not  hear  them.  Oh,  dear  Sni- 
ner  !  What  a  terrible  Menace  is  this  to  a 
poor  Soul,  to  be  forfaken  at  the  lafl,  and 
caft  off  by  Almighty  God. 

B  u  T  he  has  Eyes  and  will  not  fee,  Ears 
and  will  not  hear,  Feet  and  will  not  walk. 
He  has  affededly  lulled  his  Confcience   a- 
fleep  with  the  Drunkennefs  of  his  Sins;  the 
Trumpet  of  Death   and   Judgment  cannot 
rouze  him  3    and  he  intends  to  awake  at  his 
Death,  and  live  to  Heaven,  who  living,  was 
dead  to  Grace.    Would  you  know  what  be- 
comes of  him  ?  A  MeiHige  is  difpatch'd,  for 
Mercy  has  given  him  over,  and  Juftice^will 
no  longer  endure  him ;  perchance  the  fame 
that  was  brought  to  King  Ezechlas  on  his 
Sick-bed  :  Difpone  domui  tua,  quia  morieris 
tu  ^  non  vroes ;    Take  order  with  thy  houfe; 
for  thou  jhalt  die,   and  Jh alt  not  live,^  Ifaiah 
xxxviii.  I.     A   Diftemper   feizes    him,    he 
is  carried  to  his  Bed,    his  affrighted  Friends 
run  to   his  Aid,  with    weeping  Eyes   they^ 
beg  of  him  Now,  for  Now.'i^  the  Time,  or 
N^ever,  to    think  on    his    Soul,    to    repent 
and  reconcile  himfelf  to  God ;    they  mind 
'     him  with  moft  carncft  Intrcaties,  of  his  lo 
Vol.  I.  Ddd  o^^en 


3^4  S   E  Pv  M  O  N     XII. 

often  repeated  Promifes,  Iivill,  Iwill^<u:be?j 
I  come  to  die.  And  what   does  this  deluded 
Soul  anfwer  ?  Thanks  be  to   God  he  is  not 
fo  ill  as  to  think  himfelf  at  that  Point,  in 
that    Extremity   as     they    imagine,     who 
would  have  him  die  before  his  time  3  or  mo- 
dcftly  to  hinder  them  from  repeating  what 
he  would  not  hear,  he  gives    his   Friends 
many  thanks  in  very  obliging  Terms,   and 
fays,   he  will  do  it  fpeedly,   as  foon  as  the 
Dulnefs   of  his  Head  clears  up,   the  Pain 
at  his  Heart  relents,  which  at   prefent  hin- 
der him  from   performing  any  thing  with 
the  Serioufnefs   a  Bufinefs    of  that  Impor- 
tance requires.     Jefus  !   As  he  fpoke  he  fell 
out  of  his  Senfes,  he  has  lofl  his   Speech,  his 
Eyes  are  fet  in  his  Head,  he  breathes  no  more, 
he  is  dead.    A  Punifliment  juftlydue  to  the 
Merits  of  his  Crime,    that  he,  who  living, 
never  raifed  his  Eyes  to  Heaven  to  delire  it, 
dying,   fliould  not  caft  them  down  on  Hell 
to  fear  itj  who  living,    never  thought  on 
God,  dying,   lliould  forget  himfelf.     I  am 
forry  I  cannot  comfort  his  fad  and  afflidted 
Friends  with   a,    Requiefcat  i?i   face;    The 
Lord's  peace  be  imth  him.    The  Antiphork 
that  I   would   have  Sung  before   and  after 
every  Funeral  Pfalm,  fliould    be  that  mofl 
true  Sentence  of  St.  Augiifiin.    It  is  the  Fu- 
'iiijhment  of  every  Si7iner^  thai  he  forget  hi?n- 
fef  when  he  comes  to  die^  wh  whilji  he  lived 
ivas  forgetful  of  God. 

Christian 


Untimely    Re  pf,  nt  ance.'  3B5 

Christian  Auditory,  You  are  all  created 
to  eternal  Happincfs,  all  born  to  immortal 
Glory,  and  coniequently,  you  have  all  Souls 
to  fave.  But,  qui  fecit  te  fine  te^  fays  St.Au- 
gujiin^  non  fahabit  te  fine  te  ;  He  that  made 
you  ivithout  you^  "will  not  fave  you  'without 
you.  Your  Concurrence  with  the  Grace  and 
Calls  of  Almighty  God,  is  of  necefTity  to 
Salvation.  If  you  have  been  ever  called, 
and  neglecfted  it,  how  do  you  know  you 
fhall  ever  be  called  again  ?  If  you  have  not 
been  yet  called,  perchance  the  firft  is  the 
laft.     You  have  feen  what  fad  and  lamen-  / 

table  Ends  have  attended  the  Delayers. 
I  have  fhewn  the  ftubborn  Sinner,  how 
dithcult  a  thing  it  is  to  do  Penance  in  the 
lail:  Hour,  and  laid  down  the  Reafon  too 
of  the  fad  Exit  of  one  of  thy  Compa- 
nions. And  will  nothing  move  thee  P  Will 
nothing  mollify  thy  llony  Heart?  Come 
along  with  me  to  the  Throne  of  Mercy. 
If  I  can't  convince  thee,  I'll  try  at  leaft  if 
I  cannot  confound  thee.  Let's  go  to  Mount 
Calvary.  With  your  leave,  BlelTed  Virgin  ; 
room,  courteous  Soldiers ;  Devout  Mag- 
dalen, you  have  heard  already  an  all-par- 
doning Remittuntur  tibi,  &c.  Thy  fins  are 
forgiven  thee.  Caft  up  thy  Eyes  then,  O 
Sinner,  and  look  if  thou  canft  for  fliame. 
It  is  thy  God,  that  thought  himfelf  mife- 
rable,  unlefs  thou  wert  happy ;  who  after 
three  and  thirty  Years  Preachuig,  Sweat, 
and  Labour  for  thy  Sake,  died  that  thou 
D  d  d   2  mayil 


S3-5- 


386  SERMON     XII. 

mayfl  live  eternally.  He  is  naked  to  cloath 
thee  v/ith.  the  Robes  of  Immortality.  He 
bows  his  Sacred  Head  to  give  thee  a  kifs 
of  Peace ;  he  ftretcheth  forth  his  Arms  to 
embrace  thee;  he  has  his  Side  pierced  to 
open  thee  a  PaiTage  to  his  Heart  to  fliew 
he  loves  thee  ;  he  is  crov^n'd  with  Thorns 
to  crown  thee  with  a  Diadem  of  im- 
mortal Glory.  Thofe  Wounds  from  Head 
Tp/c  autem  to  Foot  are  thy  Sins.  He  has  made  a  Bath 
^mlneratus  ^f  j^jg  precious  Blood  to  hcal  them.  Thofe 
jcekra  7io-  Wounds  are  fo  many  Tokens  of  his  bleed- 
fira,  Ifa.  jj^g  Lqvc.  Tliofe  Wounds  are  fo  many  elo- 
quent Mouths,  that  cry  to  thy  flony  Heart, 
"Repentance^  Repentance.  But  I  have  fome- 
thing  more  to  fay,  for  thy  God  does  yet 
more.  He  has  written  thee  with  Wounds 
in  his  Hands,  for  he  cannot  forget  thee  j 
with  thefe  he  pleads  thy  Caufe  in  Heaven 
to  his  eternal  Father.  I  hear  the  Holy  Spirit 
with  unfpeakable  Groans  cry  out  for  Mercy. 
And  does  not  this  melt  thee  into  Sorrow 
and  Gompaffion  ?  Art  thou  not  yet  a  Peni- 
tent ?  I  leave  thee  then  to  plead  thy  own 
Caufe  at  the  moft  fevere  Tribunal  of  divine 
Juftice.  But  you,  O  Father  of  Mercies,  by 
the  bitter  Death  and  Paffion  of  your  moft 
Bleffed  Son,  grant  that  fo  fad  and  lamenta- 
ble an  End  may  never  happen  to  any  one 
here.    /;/  no'mine  Fatris^  &c.    Amen. 


A 

SERMON 

O  N    T  FI  E 

PASSION 

Of  our  Lord   and  Saviour 

JESUS   C  H R I S  T 

Preach'd  before  Her  MAJESTY  the 

QUEEN-DOWAGER, 

I  N 

Her    Chapel    at    SOMERSET-HOUSE, 
upon   Good-FridaYj  April  i^,   1688, 


Ey  the  Reverend  FATHER 

ANGEL     BIX,    of  the  Holy  Order  of 
St.    FRANCIS. 


As  Puhljpd  by  Her  M  a  j  e  s  t  y  's  Special  Command. 


^ 


Printed  in  the  Year  MDCCXLI. 


SERMON    XIIL 

O  N    T  H  E 

PASSION 

Of  our   LORD   and    SAVIOUR 

JESUS   CHRIS Z 

Preach'd  before  her  M  A  J  E  S  T  Y   the 

QuEEN-DoWAGER. 


ISAIAH   liii.  8. 
Propter  fcelus  Populi  mei  percuili  eum. 

/  have  firuck  him  for  the^  Sins  of  my  People, 

I  S  true,  my  angry  God,  'tis 
true,  you  ftruck  him  indeed, 
you  ftruck  him  within,  and 
you  ftruck  him  without ; 
kiUing  Agonies  of  Sorrow 
within,  and  dolorous  Pains 
without ;  you  ftruck  his  Head  with  Thorns, 
his  Hands  and  Feet  with  Nails,  his  Shoulders 

with 


390  SERMON    XIII.    On  the  Tajjlon 

with  Rods  and  Scourges,  his  Heart  with 
Spears  and  Launces ;  in  a  Word,  you  ftruck 
him  all  over,  and  never  left  ftriking  till  yo» 
flruck  him  Dead  upon  a  Crofs.  But  ^d)hy  ? 
Whafs  his  Fault  ?  What's  his  Crime  ?  ^id 
e'?ii?n  timli  fecit  f  Is  not  he  the  Holy  of 
Holies  ?  Is  not  he  the  Lamb  without  Spot  ? 
Is-  not  he  the  only  Son  of  all  your  tender 
Loves  ?  And  the  eternal  Objecft  of  all  your 
inflamed  Affections  r  Why  then,  O  why  do 
you  ftrike  him  ?  And  flrike  him  with  fuch 
Severity  as  fliakes  the  whole  Frame  of  Na- 
ture, and  fets  all  Heaven  and  Earth  a  trem- 
bling :  ^id  enim  mali  fecit  ? 

'Tis  true,  replies  the  heavenly  Father, 
my  Son  is  Innocent,  but  iince  by  an  Excefs 
of  Love  he  has  taken  upon  himfelf  to  pay 
the  Debts,  and  aiifwer  for  the  Sins  of  Men, 
we  are  Friends  no  more,  I  have  declared 
War  againfl  him,  I'll  open  all  the  Flood- 
gates of  my  Anger  at  once,  I'll  give  full 
Carriere  to  my  Indignation,  I'll  arm  my 
Hands  with  all  the  Scourges  of  my  Wrath, 
I'll  ftrike  him  to  the  vtiy  Vlt-AVt  for  the  Sins 
of  my  People  :  Propter  fcelus  popiili  mei,  per- 
cujji  eiim.  Sin.  then,  I  fee  (dear  Chrijlians) 
Sin  was  the  fatal  Caufe  of  all  this  bloody  Ca- 
taftrophe.  Sin  brought  this  Lamb  to  the 
Slaughter,  Sin  put  the  Author  of  Life  to 
Deathy  Sin  crucified  the  only  begotten  Son 

of 


tf  our  Lord  and  Saviour  Jefus  Chrlfl:.  ^  o  i 

of  God,  Sin  provok'd  the  Jiiftice  of  the 
eternal  Father  to  lay  on  all  thefc  heavy  Strokes 
upon  the  Shoulders  of  this  Innocent '':  prop- 
ter J  eel  us  populi  mei,  percnjji  eum ;  I  Jlruck 
him  for  the  Sins  of  my  People, 

But  here  I  find  more  Hands  than  one 
employ'd  to  ftrike  this  Holy  One  :  three 
forts  of  Hands  j  Firft,  Hands  of  Love  : 
Secondly,  Hands  of  Cruelty  :  Thirdly, 
Hands  of  Jujiice.  Hands  of  Love  begin  to 
make  him  fmart  for  Sin  \  Hands  of  Cruelty 
increafe  hi?  dolorous  Pains;  Hands  oVJuJlice 
clofe  the  deep  and  doleful  Tragedy :  Or, 
to  exprefs  my  felf  in  clearer  Terms,  fefus 
ftrikes  his  own  Heart  with  the  Hands  of 
Love  in  the  Garden  of  Olives  j  bloody  Tor- 
mentors flrike  him  with  Hands  of  Cruelty 
in  the  Great  Prcetorium  or  f  udgment-Hall 
of  Pilate-,  and  his  eternal  Father  llruck  him 
Dead  with  the  Hands  of  yujlice  upon  the 
Mount  of  Calvary.  Come  then  (  dear  Chrif 
tians )  let  us  with  bleeding  Hearts  and 
weeping  Eyes  follow  our  fuffering  Meffias 
through  all  thofe  Places  or  Stations  of  Sor- 
row ;  where, 

I.  The  Love  of  his  own  Divine  Heart,     Dlviuon. 

II.  The  Cruelty  of  his  infultmg  Perfecutors, 

III.  The  Jujlice  of  "his  Angry  Father, 
Jlruck  him  for  the  Sins  of  the  People,  and 
made  him  bleed  to  fave  us. 

Vol.  I.  E  c  c  But 


392  SERMON    XIII.   OnthePafton 

But  firfl  let  us  caft  our  felves  at  thei 
Feet  of  his  compafTionate  Mother;  'for 
though  fhe's  even  plung*d  in  a  bitter  Sea  of 
Sorrow,  yet  all  Sorrow,  as  flie  is,  fhe'll  not 
refQfe  her  Maternal  Affiftance ;  nay,  I  dare 
allure  you,  'twill  be  fome  Relief  to  her 
aftiidled  Heart,  to  hear  us  fpeak  devoutly  of 
her  fuifering  Son,  efpecially  if  we  draw 
that  Fruit  from  the  doleful  Coritemplatmi  of 
his  FalTion,  which  he  and  fhe  defires :  And 
this,  O  dolorous  Mother  of  our  expiring 
Saviour,  this  is  the  only  Boon  we«  now  de- 
mand upon  our  Knees,  with  this  mournful 
Anthem  of  the  Church ; 

Virgo  Virginum  prceclara^ 
Nobis  jam  non  fis  ajnara^ 
Fac  nos  tecum  plangere, 

Eia  Mater,  ijlud  agas, 
Crucijixi  Jige  plagas 
Cordi  nojiro  'valide.     Amen. 

The   FIRST    PART. 

II A  !  No  doubt,  no  doubt,  but  the  Dif- 

order  of  Siii  is  a  flrange  Diforder,  feeing 
nothing  could  ever  fatisfy  for  this  Diforder 
but  the  Sufferings  of  a  GOD:  The  Stain 
of  Sin  mufl  needs  be  very  foul,  and  of  the 
blackeft  dye,  which  nothing   could   wafh 

away 


of  our  Lord  and  Sa^oiour  Jefus  Chrift.  393 

away  but  the  Blood  of  the  Spotlefs  Lamb : 
And  the  Evil  of  Sin  muft  n«Ws  be  greateft 
of  all  Evils,  which 'nothing  could  repair 
but  the  Death  of  Lt/^  ^UW-  ^"^  when, 
or  where  did  the  Son  of  God  begin  to  fa- 
tisfy  for  this  Diforder  ?  blot  out  this  Stain  ? 
and  repair  this  Evil  ?  Ha !  Chrijlians^  'twas 
in  the  Garden  of  Olives^  'twas  in  his  own 
Hands,  even  the  Hands  of  Lo^e^  that  he 
may  truly  fay,  propter  fcelus  populi  meiy 
percujji  me  j  IJlruck  my  felffor  the  fms  of 
my  People, 

And  yet  to  fee  a  fefus  in  his  own  Hands, 
has  nothing  in  it  fure  that's  rigorous ;  at 
leaft,  according  to  all  Appearance,  it  fliould 
be  fo  J  for  as  he  knows  his  own  Purity y 
his  own  Sandfity,  his  own  lujiocency  better 
than  all  Men  and  Angels  befides,  fo  doubt- 
lefs  he'll  be  kind  to  himfelf,  he'll  fpare  him- 
felf  without  all  quejiion.  Ha  !  No,  no  (  dear 
Chrijlians)  would  you  believe  it,  the  Love 
of  Jejiis  flrikes  the  firft  Blow  upon  the 
Heart  of  fefuSy  that  I  may  truly  fay,  Jefus 
is  become  his  own  firfl  Judge,  and  his  own 
firft  Executioner  J  propter  fcelus  populi  mei, 
percujji  me.  In  Effecfl,  methinks  I  contem- 
plate the  boundlefs  Love  of  his  Heart,  like 
an  invifible  Prieft  leading  this  Innocent  Vic- 
tim into  this  Gardey,  of  Oli^jts^  as  into  a 
{ioly  Temple,  the  fitteft  Place  for  fudia 
E  e  e  2  Sacrifice  ; 


394  SERMON  XIII.   OnthePafion 

Sacrifice :  and  he  makes  Choice  of  the  Ni?ht, 
becaufe  then  all  Nature  being  clad  in  Mourn- 
ing, or  buried  as  it  \vere  under  the  dark 
Shades  of  Solitude  and  Silence,  Love  had 
more  Power  to  ad  upon  his  tender  Heart, 
and  fill  his  afflided  Soid  with  fuch  bitter 
Floods  of  Sorrow  as  forc'd  him  to  groan 
forth  this  fad  Complaint,  My  Soulis  forrow^ 
ful  even  to  death :  Trijiis  eji  anima  mea  ufque 
ad  morte?n.  Matth.  xxiv.  30.  But  here  to  gq 
on  in  order,  let  us  with  penfive  Hearts 
contemplate  the  Prayers,  the  Tears,  and 
the  Bloody  Sweat  of  our  Agonizing  Re- 
deemer :  Or  here  let  us  fee,  if  Tears  will 
give  us  leave  to  fee, 

-->bdiv^         I.  How    JESUS    Prays, 

jion  of  the         -.,     ^^t 
FirllPart.         H.    WeepS, 

III.  xA.nd  Bleeds  for  the  Sins  oftJoePeppk, 

What  odds  there  is  between  the  Spirit 
of  the  World  and  the  Spirit  of  the  World's 
Redeemer  !  We  fee  by  frequent  Experience, 
and  it's  obvious,  that  Perfons  of  Honour^ 
Courage^  and  Condud,  endeavour  all  they 
can  to  hide  their  inward  Grief  from  the 
Eyes  of  others,  though  grounded  upon 
the  jufteft  Motives,  becaufe  they  look  upon 
it  as  a  Weaknefs  unworthy  of  a  generous 
Heart :  But  Jefus  the  Lord  of  Glory,  Jefus 
the  ilrong  God,  Jefus  the  Power   and  the 

Splendor 


of  our  Lord  and  Saviour  Jefus  Chrifl.  -^95 

Splendor  of  the  Father,  who  might  have 
cover'd  the  interior  Sorrows  of  his  Soul 
under  the  dark  Clouds  of  Night  and  Soli- 
tude, takes  three  of  his  Difciples  to  be  the 
WitnefTes  of  his  hidden  Dolours,  as  they 
had  been  of  his  publick  Miracles  :  Tell 
us  then,  tell  us,  O  you  blefled  Men,  you 
chofen  Favorites  of  your  fuftering  Lord,  you 
Privy  Councellors  to  the  King  of  Dolours, 
tell  us  what  paft  in  this  Garden  of  Sorrow  -, 
cxprefs,  if  you  can,  thofe  fecret  Agonies  of 
Grief,  which  feized  his  Royal  Heart :  Alas  ! 
Alas  I  AH  they  can  fay,  is  only  this,  FaSlus 
tn  ag07iia^  prolix  ius  or  a  bat :  being  caft  into 
a  deep  Agony y  he  prayd  'nn'tb  more  than  ufual 
fervour,  Lukexxii.  44. 

FA  T  E  R,  fi  fieri  pote/l,  tr an  feat  a 
me  calix  ifie  :  Father y  if  it  can  be  done^ 
let  this  Chalice  pafs  from  me.  A  9  if  he 
■\yould  fay,  O  my  Eternal  Father,  I  fee  the 
Sins  of  the  People  have  arm'd  the  Hands  of 
your  Juftice  with  Rods  and  Scourges;  I  fee 
a  bitter  Chalice  in  your  Hand  brim  full  of 
Vinegar  and  Gall  3  [Markxiv.  35.)  and  I 
mull:  needs  confefs,  my  inferior  Nature  even 
fhrinks  and  trembles  at  the  Sight  on't;  and 
therefore,  if  ever  this  Tongue  of  mine  has 
proclaim'd  the  Glories  of  your  Name,  hear 
now  the  groanings  of  my  Heart,  which 
calls  you  Father,  Abba,  Pater  3  and  if  it  can 

be 


ig6  SERMON  XIII.    On  the  PaJJto?i 

be  done,  Jl  fieri  poteji^  if  the  rigorous  De- 
crees of  your  revenging  Juflice  can  difpenfe 
with  a  fpotlefs  Innocent;  remove,  O  re- 
move this  bitter  Chalice  from  me ;  fi  fieri 
pGtefi,  trmifeat  a  me  calix  ifie :  But  if  I 
muil:  drink  it,  if  you  are  refolved  to  flrike  me 
for  the  Sins  of  the  People,  if  I  muft  die, 
let  me  die  a  Death  lefs  painful,  lefs  rigo- 
rous, lefs  ignominious,  and  more  worthy 
the  Divine  Life  of  a  God,  which  you  have 
given  me  y  tranfeat  a  me  calix  ifie.  But  here 
you  muft  be  fure  to  underftand  me  well, 
for  the  holy  Fathers  and  learned  Divines 
of  the  Church  affure  us,  this  Prayer  of 
Chrift  was  neither  pofitive  nor  efficacious ; 
for  fo  the  heavenly  Father  muft  needs 
have  heard  this  Prayer,  and  fign'd  this 
luft  Petition  of  his  only  Son,  it  being  ftill 
in  the  Power  of  this  Holy  One  to  drink,  or 
not  to  drink  this  bitter  Cup,  to  lofe,  or 
not  to  lofe  his  precious  Life  for  us ;  in  a 
Word,  cries  the  Prophet  Ifaiah^  liii.  7.  Ob- 
latus  efi,  quia  ipfe  voluit ;  He  was  offer'd 
up  a  Propitiatory  Sacrifice  for  the  Sins  of' 
the  People  J  becaufe  he  himfelf  would  have 
it  fo.  This  Prayer  then  was  only  to  fig- 
nify  the  conditional  Defires  and  imperfed: 
Wifhes  of  the  inferior  part  of  his  Soul ; 
as  if  he  would  fav,  Ha !  finfnl  Souls  for 
whofe  dear  fake  I  fuffer,  I'idete  afili5lionem 

meam : 


of  010" Lord  and  Saviour  Jefus  Chrift.  397 

meam :  ( Threfi  i.  )  I  leave  you  your  felvcs 
to  judge  how  bitter,  how  fevere,  how  Iharp 
my  Sorrows  are ;  fince,  though  1  know,  'tis 
the  Decree,  the  Wi|l,  and  the  Pleafure  of 
my  Father,  though  I  my  felf  am  refolved. 
to  lay  down  my  Life  for  my  Flock^  and  em- 
brace my  Crofs  with  open  Arms,  yet  I 
feek  for  a  Difpenfation,  and  am  forced  to 
cry,  Father,  if  it  can  be  done,  let  this  Cup 
pafs  from  me ;  Pater,  fifi^ri  potejl,  tran- 
feat  a  me  calix  ijie.  Thus  we  have  heard 
him  Pray,  now  let  us  fee  him  Weep  for 
the  Sins  of  the  People  3  propter  fcehts  pofuli 
7nei,  &;c. 

II.  The  divine  St.  Paul,  in  his  Epiftle 
to  the  Hebrews ,  toih  us,  {Heb.w.  j.)  the 
Coeternal  Son  of  God,  during  the  time  of 
his  earthly  Pilgrimage ;  or,  as  he  words 
it,  in  diebiis  carnis  fuce^  in  the  days  of  his 
Flefh,  offer'd  up  Prayers  and  Supplications 
with  a  loud  Cry  and  Tears,  cum  clamore 
valido  C^  lacri?nis^  to  fignify  by  this  mylle* 
rious  mixture  of  Prayers  and  Tears,  the 
Excefs  of  thofe  imbittering  Sorrows,  which 
tranfpiercc  his  holy  Soul  within,  and  are 
the  Caufe  of  all  thefe  Prayers  and  Tears 
without,  cum  clamore  valido  &  lacrimis. 
Thus  you  have  heard  him  Pray,  tlius  you 
have  fecn  him  Weep. 

III. 


39^  SERMON  XIII.  0^  the  Pqffion 

in.  But  now  prepare  the  fandiified  Vef- 
fels  of  your  Hearts  to  receive  thofe  cordial 
Streams  of  Blood,  which  flow  from  all  the 
Parts  of  his  facred  Body  in  fuch  abun- 
dance, as  not  only  pierce  his  feamlefs  Coat, 
but  run  down  trickling  to  the  Ground  in 
fliowers,  Fddfus  ejl  enim  Judor  ejus  ficuf 
giittce  fangimiis  deciirrentis  m  terram^  Luke 
Bent.  Ser.  xxii.  44.  The  devout  St,  Bernard  J  in  a  melting 
3.  i»  Ra-  Contemplation  upon  this  dolorous  Myftery, 
tells  us,  the  loving  Saviour  of  the  World, 
upon  this  little  Moimt  of  Olives^  feem'd  to 
weep  in  every  part  at  once,  membris  omjii- 
hus JieviJJ'e  'videtur  .-^Nature  had  given  him 
only  two  Eyes  to  weep,  but  Love,  Love,  it 
feems,  had  given  him  a  hundred  thoufand, 
fo  many  Pores,  fo  many  Eyes  to  pour  forth 
Tears  of  Blood  for  the  Si^isofhis  People ;  like 
Fireimprifon'dina  Rock,  which  having  made 
two  or  three  little  Breaches  to  get  out,  and 
finding  them  too  llrait,  flies  about  like 
Lightning,  flames  out  on  every  fide,  and 
breaks  its  flony  Prifon  in  a  thoufand  places; 
fuembris  omnibus  jievijje  "oidetur. 

The  Sea  has  its  Ebbings  and  Flowings, 
and  they  fay,  the  divers  Motions  of  thefe 
Waters  are  guided  by  the  Hands  of  an  An- 
gel -J  but  'tis  Love,  V/j  Love  guides  thefe- 
Ebbings  and  Flowings  of  Blood  in  the 
tender  Heart  of  Jefus,  till  at  laft,   heaving; 

and 


cf  our  Lnrd  and  Saviour  Jefu s  Ch  nft .  399 

and  flriving  between  Hopes  and  Fear,  Love 
wins  the  Day,  and  gains  a  glorious  Vidiory 
over  all  the  natural  Fears  and  Apprehenlions 
of  his  afflid:ed  Soul ;  Verutntaynen  non  Jlcut 
ego  voloy    fed  ficiit  tu :    Matth.  xxvi.  39. 

0  my  eternal  Father,  though  Death  does 
now  appear  in  all  its  frightful  Shapes,  though 
this  bloody  Engine  of  the  Crofs  i^  an  Ob- 
jed:  fo  terrifying  to  my  inferior  Nature, 
though  the  Sight  of  all  thefe  Nails^  and 
Thorns,  and  Rods,  and  Scourges,  make  the 
very  Blood  run  trembling  in  my  Veins,  yet 
fmce  you  will  have  it  io^  it  mufl  and  fhall 
be  fo ;  Verumtamen  non  ficut  ego  volo,  fed 
fietit  tu.  Behold  then,  O  my  heavenly  Fa- 
ther j  behold  thefe  firftDropsof  Blood,  which 

1  here  flied  in  your  Prefence  with  my  own 
Hands ,  let  this  be  a  Witnefs  of  my  Obedi- 
ence to  you,  and  my  Love  to  Man  :  Yes, 
my  divine  Redeemer,  my  agonizing  Sa- 
viour, this  is  a  Witnefs  indeed,  not  only  of 
your  Obedieruce  to  the  Decrees  of  Heaven, 
and  of  your  Love  to  me,  but  alfo  of  that  fe- 
cret  Sorrow,  which  afflids  thy  holy  Soul.  O 
the  firfl  Drops  of  my  dearefl  Mailer's  Blood, 
I  adore  you  wherefoever  I  find  you,  I  adore 
you  cleaving  to  his  Garments,  I  adore  you 
befprinkling  the  Flowers  of  this  Garden, 
I  adore  you  trickling  down  to  the  Ground 
in  Streams.    Ha  !  'Tis  here,  'tis  here,  if  ever 

Vol.  T.  F  f  f  I 


400  SERMON   XIII.  On  the  Pa/ton 

I  may  truly  fay,  thou  art  a  Spouje  of  Blood 
to  me^  Exod.  iv.  becaufe  here  thou  haft 
efpoufed  me  to  thy  felf,  and  fign'd  this  happy 
Contradt  between  us  with  thofe  purple 
Streams  of  thy  own  moft  precious  Blood, 
which  flow  from  all  the  Parts  and  Pores  of 
thy  facred  Body,  to  wafh  away  the  Si?is  of 
thy  People.  Here  then,  ChriJiianSj  give  me 
leave,  though  a  Sinner,  to  adl  the  holy  Bap- 
tijl,  and  point  you  out  the  Lamb  of  God 
that  takes  away  the  Sins  of  the  World  > 
Ecce,  Ecce  Agnus  Dei,  ecce  qui  tollit  pec- 
cat  a  mundt. 

But  here  I  am  felzed  with  Admiration, 
and  loft  in  Wonder ;  for,  to  fee  my  lov- 
ing Saviour  bleed  upon  the  Altar  of  the 
^ef?iple,  in  the  Myftery  of  his  Circumcifion, 
was  no  great  Wonder  j  for  there  ftands  a 
Prieft  with  a  fliarp  Knife  in  his  Hand, 
ready  to  cut  him  and  make  him  bleed :  Nor 
was  it  any  Wonder  to  fee  him  bleed  upon 
the  High  Altar  of  the  Crofs  j  for  here  I  find 
whole  Crouds  of  bloody  Tormentors  arm'd 
with  Thorns  and  Nails,  and  Rods  and 
Scourges,  and  Spears  and  Launces,  ready 
to  wound  him  from  Head  to  Foot,  and 
make  him  bleed  all  over  :  But  to  find  him 
bleeding  upon  this  little  Mount  of  Olives, 
and  bleeding  all  alone,  that's  the  Wonder 
of  Wonders :   And  yet  this  bleeding   Body 

of 


of  our  Lord  and  Saviour  Jefus  Chrlft.  40 1 

oi  a  Jefas  does  accufe  fome  one  or  other  to 
have  given  the  fatal  Blow :  But  who  ? 
Was  it  Peter  J  James^  or  Jolm  ?  Ha !  No, 
no,  for  they  were  fail  alleep  j  ifivemt  eos 
dannienteSy  erant  enim  oculi  eoriwi  gravati, 
Matth.  xxvi.  43.  Befidcs,  they  loved  their 
Mafter  too  well  to  wound  him  j  and  yet 
when  all  is  done,  I  fay,  this  Body  could  not 
bleed  without  Hands  J  ha!  'Tis  true,  C^T^ 
tianSy  'tis  true,  and  if  you  remember,  I 
told  you  at  the  very  Beginning  of  this  Dif- 
courfe,  by  what  Hand  he  bleeds  5  'tis  by 
his  own  Hand,  even  the  Hand  of  Love  j 
Love's  the  Launce  that  opens  all  his  Veins, 
and  makes  him  bleed  in  Showers  for  the 
Si?is  of  the  People. 

But  why  fuch  hafte,  my  Divine  Re- 
deemer ?  Why  fuch  hafte  ?  There's  time 
enough  to  bleed  at  the  Pillar^  there's  time 
enough  to  bleed  at  your  Coronation,  there's 
time  enough  to  bleed  upon  the  Mount  of 
Calvary.  Ha !  No,  no,  I  fee  his  Love  im- 
patient, he  cannot,  he  will  not  ftay  fo  long; 
if  you  will  not  believe  me,  hear  him  fpeak 
himfclf ;  Baptifmo  autem  habeo  baptizari,  & 
quomodo  coarBor  ufquedum  perfciatur ;  Luke 
xii.  50.  I  have  a  Baptifm  to  be  baptized 
nvithaly  and  how  am  I Jir aliened  for  even 
languijh)  till  it  be  accomplified.  And  if 
you  defire  to  know  the  Motive  or  the 
F  f  f  2  Reafon 


402  SERMON    XIII.    On  the  Paffmi 

Reafon  of  this  preffing,  this  hafly  Delire 
in  the  Heart  of  a  Saviour,  to  bleed  for  the 
Sins  of  his  People,  and  bleed  by  his  own 
Hands ;  it  was,  fays  the  mellifluous  St.  Ber- 
nard ,  becaufe  he  forefaw  the  Effufion  of 
his  moft  precious  Blood,  upon  the  Mount  of 
Calvary^  would  be  attended  with  the  greateft 
of  all  Sacrileges,  whil'll  he  offer'd  up 
the  greatefl  of  all  Sacrifices,  and  therefore 
he  refolves,  upon  this  Mount  of  Olives ,  to 
have  no  other  Hand  but  his   own  employ'd 

Fer'l"''  y^^^^f'^^ei  Sacrifice  of  Love :  Sohninmor- 

iiehdom.     tern  tradit  animam  fuam. 

^^'^  '  No  queftion,    but   the  incarnate  Son  of 

God  had  always  the  Crofs  in  View,  even 
from  the  firfl  inftant  of  his  Life,  he  knew 
what  he  came  for,  he  knew  what  he  was 
to  do,  and  what  he  was  to  fuifer  j  Iffe  enim 
fciebat  quid  ejfet  faBurus,  at  que  pajfurus. 
And  yet  'tis  credible,  thefe  Apprehenfions 
of  his  Crofs  were  not  then  fo  violent, 
or  fo  afflicting,  becaufe  his  Death  appear'd 
at  a  greater  Diftance ;  belides,  he  forefaw 
all  thofe  noble  Employs  he  was  to  undertake 
for  the  Glory  of  his  heavenly  Father,  all 
thofe  confpicuous  Miracles  he  was  to  work 
in  the  World,  to  prove  the  Power  of  his 
Divinity  5  and  perhaps,  thefe  illuflrious 
Ideas  of  v/hat  he  was  to  do  might,  in  fome 
meafure,    fweeten  the  bitter  Refi£(ftions  of 

whap 


of  our  "Lord  and  Saviour  Jcfus  Chrlft.  403 

what  he  was  to  fuffer.  But  alas !  alas ! 
knowing  this  very  Night  to  be  the  laft  of 
his  Life,  and  that  his  dolorous  PafTion  was 
to  begin  within  two  or  three  Hours,   then, 

0  the?j^  his  Love,  redoubling  all  his  natural 
Fears,  took  all  other  Objeds  from  his  Sight, 
and  left  him  none  but  that  of  his  approach- 
ing Death.    O  my    fuffering  ycfus^  I  fee, 

1  fee  your  Love  is  like  to  coft  you  dear  !    O 
how  rigorous  are  thofe  Laws,   your  Juftice 
has  enabled  againft  your  felf  ?  When  a  guilty 
Criminal  is  condemn'd  to  die,    they  ufually 
hide  from    his  Sight  all  thofe  Inftruments 
of  Juftice,  which  are  to  bereave  him  of  his 
Life ;  'tis  enough  he  falls  once  a  Vidim  to 
the  Law,  'tis  enough  he  dies  once,  without 
caufing  him  to  die  over  sfnd  over  again  by 
frequent     Reprefentations     of    his    Pains : 
But   thefe   Laws  of   common  Humanity, 
which  favour  the  very  worft  of  Men,  were 
not  made,   it  feems,  for  this  holy  Innocent. 
Hal  No,  no,  for  the  firft,  if72ot  the  great  eft 
of  all  his  Sufferings,    is  to  fee  them  all  at 
Leifure  3   and  if  you  ask  me  why  ?   I  an- 
fwer,  'twas  to  content   the  boundlcfs  Love 
of  his    Heart,  by    fuffering    twice   for  us, 
Firft ^  Really,    and  Secondly,  by  RefeBio?i : 
Really,  on  the  Day  of  his  Pajjion,   upon  the 
Mount  of  Cahary ;    and   by  Reflection^   on 
the  Night  ( as  I  may  call  it )  of  his  Sorrow 

upoii 


4Q4  SERMON    XIII.  On  the  Pciftou 

upon  this  MoHJif  of  Oihes.  Infine,  many 
doubtlefs  were  the  jMotives,  the  Reafons,  or 
the  Caufes  of  this  thrice  repeated  Prayer, 
thefe  Floods  of  Tears,  this  bloody  Sweat, 
this  inward  Grief,  this  interior  Agony  of 
jfe/us ;  as  the  Dolours  of  his  bleifed  Mother, 
the  Treachery  of  Judas^  the  Denial  of 
Feter,  the  Ihamefui  Flight  of  his  Difciples, 
and  the  like.  But  I  v/ave  all  this,  to  infift 
upon  the  laft  and  the  greateft  Caufe  of  all, 
the  everlafting  Ruin  and  Deftrucftion  of  fo 
many  thoufand  Souls,  notwithflanding  all 
thefe  bitter  things,  he  has  done  and  fuffer'd 
for  the  Sins  of  the  People. 

Here  then,  pious  Auditors^  raife  your 
mournful  Attentions,  and  with  the  Eyes  of 
Faith  contemplate  your  agonizing  Jefus 
upon  this  Mount  of  Olives ^  as  it  were,  upon 
a  high  Stage,  or  an  Amphitheatre,  whence 
he  difcovers  all  the  Nations  of  the  Earth, 
and  takes  a  general  View  of  all  the  Reprobate 
at  once.  He  fees,  for  Example,  how  many 
thoufand  Souls  will  be  loft  in  fuch  an  Em- 
pire, how  many  in  fuch  a  Kingdom,  how 
many  in  fuch  a  Province,  how  many  in  fuch 
a  Town,  how  many  in  this  great  Metro- 
polls  of  the  Land:  And  at  the  Sight  of  this, 
his  tender  Heart  even  finks  away  within 
him  i  fee,  fee  how  he  fills  down  proftrate 
to  the  Ground   upon  his  holy  Face,  under 

this 


of  our  Lord  and  Saviour  JcCus  Chrift.  405 

this  heavy  Load  of  Sorrow ;  frocidit  in  fa^ 
ciem  I'uam^  Matt.  xxvi.  39.  O  what  a  weighty- 
Burthen  of  Grief  is  here !   which  conftrains 
Omnipotence  it  felf  to  groan.     O!  Do  but 
hear,     how    he  makes   this    Garden     ring 
with  that  doleful  Complaint  of  the  Prophet, 
Fjrgo  in  vacuum  labor avi^  Gf  vane  fortitudi- 
nem  meam  confumpfi  y    Ifaiah  xlix.    Therefore 
in  vain  have  I  labour  d^  in  vain  I  confumed 
my  firength  :  In  vain  all  thefe  Prayers,   in 
vain  all  thefe  Tears,   in  vain  all  this  Sweat, 
in  vain  all  this  Blood ;  E^rgo  in  vacuum  labo- 
ravi,  &  vane  confumpji  fortltudinem  meam. 
I  fay   not  this,  O  my  eternal  Father,  I  fay 
not  this  to  blame  the  Rigours  of  your  Juftice: 
Ha  !    No,  no,   for  you   know  I  am  ready 
to   be    crucified    upon    every     Tree,    and 
fcourged  in  every  Corner   of  this   Garden, 
if  you  will  have    it  fo ;  if  one  Life  is  not 
enough,    I  am  willing  to  lofe  a  thoufand  ; 
if  thefe  gufhing  Streams  of  Blood,    which 
here  I  flied  in   your  Prefcnce  with  my  own 
Hands,  are  not  yet  fufficient  to  quench  the 
Flames  of  your  Anger,  pour,  O  pour  whole 
Torrents    of  Blood    into    thefe  Veins  of 
mine,    and  I'll   fhed  it  here  as  freely  as  I 
part   with    this.      But   for   whom   muft   I 
Pray^    and   JVeep,    and  Sweat,    and  Bleed^ 
and  Die  F  For  Infidels  ?  Pagans'?  Idolaters'? 
And  of  thefe,  how  manv  will  be  faved  ?  Not 

one. 


4q6  sermon  XIII.  0;2  the  Faffion 

one,  no  not  onc^  for  he  that  does  not  believe 
in  the  Only  Begotten  Son  of  God,  is  already 
condemn'd  j  ^ia  non  credit  in  nomine  JJni- 
geniti  Filii  Dei,  John  iii.   i8,  Muft  I  bleed 
for  my  chofen   People,    the  Jews?  Alas  I 
of  thofe,    you  have   promifed    me    but  a 
(lender  Flock.     In  a  Word,    muil  I   lofe 
ray  Life  for  Chriftians  f  Ha  !  You  have  told 
me,    that  even  of  thofe  too,  many  iliall   be 
called,  and  few  chofen  ;  Multi  funt  vocati^ 
pauci  njero  eleBi^  Matth.  xx.    i6.  There- 
fore in  vain  have  I  labour'd,  in  vain  have  I 
confumed  my  Strength  j    E?^go  in  'vacuum 
laboravi.  Sec.    O  what  poor  Comfort  for  an 
agonizing  God  ?  But  hold,  has  the  heavenly 
Father  then  refolved  to  harden  his  Heart 
and   ftop  his  Ears    againfl  all   thefe  bitter 
Groans  and  piercing  Cries  of  his  only  Son  ? 
Are  the  Heavens  made  of  Steel  againll  thefe 
loud  and  fervent  Prayers  of  this  holy  Inno- 
cent ?  No,   at  laft,   an  Angel   is  fent  from 
Heaven  to  comfort  him,    in  the  midfi:  of 
all  his  Sorrows  j   Appa?'uit  Angelus  de  Ccelo 
confortans  eum.  Dread  Sovereign  Lord  (cries 
this  illuflrious  Envoy  from    the  high  ^eru- 
faletn )  let  not  your  noble  Heart  fink  under 
this  heavy  Load  of  Sorrow,  for  tho'  your 
Sufferings   will  be  fruitlefs  to  fome,  they'll 
prove  moft  effecfmal  to  others  j    your  Crofs 
fhall  be    this  Day  adored    through  all  the 

Parts 


of  our  Lord  and  Saviour  Jefus  Clirift.  407 

Parts  and  Corners  of  the  Univerfe ;  this 
Day,  the  greatell:  Kings  and  Princes  of  the 
Earth  fliall  lay  down  their  Imperial  Crowns 
at  your  facred  Feet,  ftrip  off  their  Royal 
Purple,  and  creep  upon  their  very  Knees  to 
worfliip  this  Throne  of  your  Empire,  and 
kifs  thefe  bleeding  Wounds,  thefe  precious 
Signs  of  their  Redemption  -,  thefe  are  the 
Joys  which  attend  thefe  Sorrows,  thefe  are 
the  Fruits  of  all  thefe  Sufferings,  thefe  are 
the  fweet  Flowers  that  are  to  fpring  out  of 
this  Earth,  which  now  you  have  water'd 
with  the  Showers  of  your  own  niofl  pre- 
cious Blood  ;  appariiit  Angelus  de  Ccelo  con- 
fortans  eum,   Luke  xxii.  4.3. 

But  what  need  of  Angels  to  comfort 
the  Lord  of  Angels  ?  Since  'tis  in  the  Power 
of  Men  to  perform  this  Duty  better  than 
all  the  Angels  of  God  together  j  and  the 
Cafe  is  clear,  for  the  only  Comfort  he  re- 
quires, is  to  fee  his  Paffion  efficacious,  and 
the  Angels  cannot  make  it  fo,  becaufe  he 
died  not  for  them,  but  ^or  us  :  From  us 
then,  and  from  us  alone  he  expecfts  this 
Confolation,  as  the  flrft  Return  of  our  grate- 
ful Hearts,  for  thefe  firfl  Drops  of  his  Blood 
filed  by  the  Hands  of  his  Love.  Ha !  Dear 
Chrijiians^  there  are  Reprobates  enough  in 
the  World,  who  trample  the  Blood  of  this 
Lamb  under  foot;  there  arc  Damn'd  enough 

Vol.  L  ^  S  g  ^^ 


4oS  .SERMON   XIII.  On  the  Pafto?: 

in  Hell  to  render  his  Paffion  fruitlefs ;  but 
we,  for  our  parts,  before  we  ftir  a  foot  out 
of  this  holy  Ground,  this  Garden  of  Sorrow, 
let  us  refolve  to  render  his  Sufferings  effi- 
cacious by  a  timely  Repentance,  and  a 
fpeedy  Converlion  to  our  God :  And  fincc 
jefus  ftrikes  his  own  tender  Heart  with 
the  Hands  of  Love,  till  he  opens  all  the 
Veins  and  Pores  of  his  bleffed  Body  to  pour 
forth  Tears  of  Blood  for  our  Iniquities ; 
ha  !  Let  us  ftrike  thefe  tnore  than  Jlony 
Hearts  of  ours  with  the  Hands  of  a  holy  In- 
dignation againil  our  felves,  and  never  leave 
ftriking,  till  we  open  every  Vein  within, 
and  every  Pore  without,  to  weep  whole 
Floods  of  repentant  Tears,  which  being 
mixt  with  the  Tears,  and  the  Sweat,  and 
the  Blood  of  the  Lamb,  may  ferve  as  a 
precious  Laver  to  cleanfe  our  polluted  Souls 
from  all  the  fordid  Spots  ^.nd  Stains  of  Sin ^ 
And  thus  having  devoutly  adored  the  firfl 
Drops  of  our  dear  Redeemer's  Blood  in  his 
own  Hands,  xh^Hands  of  Love;  now  let 
us  adore  the  fecond,  though  in  the  Hands 
of  his  Enemies,  though  in  the  Hands  of 
Cruelty  it  felf :  Which  is  the  fecond  Sce?2e 
of  this  bloody  Tragedy,  and  the  doleful 
Sybjed  of  my  Second  Part. 

SECOND 


of  our  Lord  and  Saviour  Jefus  Ciirill:.  409 

SECONDPART. 

HERE  again  I  find  three  forts  of  Hands 
cmploy'd  to  flrike  this  Holy  One ;  Hands 
of  Traytors^  Hands  of  Judges^  and  Hands 
of  'Torme?itors. 

I.  The  Hands  of  Traytors  flrike  at  his 
Liberty ; 

II.  The  Hands  of  Judges  flrike  at  his 
Honour  j 

III.  The  Hands  of  Tormetitors  ftrike  at 
his  Blood.  And  all  for  theSins  ofthcPcoplc; 
Propter  fcelus  populi  mei^  percujji  eum. 

But  what  Hand,  think  you,  was  the 
firft  that  feized  this  Innocent,  and  made  this 
bold  attempt  upon  his  Liberty  ?  Was  it  not 
the  Hand  of  a  Scythian^  An  Infidel''^  An 
Idolater  f  Or  rather,  was  it  not  the  frightful 
Claws  and  Clutches  of  a  LioJi,  a  JVolf  a 
Tyger^  For  thefe  fure  had  been  the  fitteft 
Inftruments  for  fuch  a  bloody  Cruelty  :  Ha! 
No,  no,  that  IJhould  Ihe  to  fay  it^  it  muft 
be  a  confecrated  Hand,  the  Hand  of  an 
Apojilc,  the  Hand  of  a  Priejl^  muft  take 
this  Hi gh-P rieji ^  and  Sovereign  Billiop  of 
our  Souls.  Scarce  were  three  Hours  elapfed 
fnice  his  Mafter  raifed  him  to  the  Royal 
Dignity  of  Priejihood^  and  gave  him  Power 
over  his  own  true  and  natural  Body,  fuper 
G  g  g  2  corpus 


4J0  SERMON    XIIL    On  the  Vajjlon 

corpus  Ckrijli  venim,  that  is,  Power  to  con- 
fecrate  and  offer  up    this  Body  in  Sacrifice 
upon  Holy  Altars,  and  not  to  commit  fuch  an 
unparallel'd  Sacrilege  upon  the  fame  Bodyj 
Power  to  receive  it  himfelf,  and  diflribute  it 
amongfl:  the  Faithful,  for  the  fpiritual  Food 
and  Refection  of  their  Souls,  and  not  to  de- 
liver it  up  into  theHands  of  his  blood-thirfting 
Enemies  to  be  fcourged  and  crucified  :  He 
was  chofen  to  go  and  publifh  the  Name  of 
yefus  to  the  utmoft  Confines  of  the  Earth, 
and   not    to   betray  his  J  ejus   in    this  little 
Corner    of  the  Earth,    this  private  Garden 
of  Gethfemany :  The  Relic ks  of  that  precious 
Cup,   he   had   received  at   the  Lafi  Supper, 
were   flill  warm  in  his  Breafl,  and  yen  this 
defperate  Wretch  could  find  in  his  Heart   to 
confult  and  deal  with  the  Scribes  and  Pha~ 
rifees^    and  the  Seniors   of  the  People,   and 
fell  them  the  Son  of  God  for  thirty  Pence  j 
^liii  'vu/tis  mihi  dare,  &  ego  vobis  eum  tra- 
dam  ?  O  abominable  Avarice  !  To  fet  all  the 
Treafures   of  Heaven  and  Earth  to  Sale  at 
fuch  a  vile  Rate  as  this  is. 

H  E  places  himfelf  like  a  Captain  at  the 
Head  of  this  curfed  Troop,  and  to  feize 
him  with  more  Security,  gives  them  a  Sign 
of  his  Treachery,  a  treacherous  Kifs  :  Thus 
(cries  the  \t2.:ntdAuguJlifi)  thus  abufmg  the 
gign  of  Peace,    to  commence  a  cruel  War 

againft 


of  our  Lord  atid  Saviour  Jefus  Chrift.  4 1 1 

againft  his  loving  Mafter;    O  Jigniim  facri^ 
legiifn^  iibi  ab  oj'culo  incipitur  helium,  Gf  per 
pads  indicium^  pads  rumpitur  facramentmn. 
O  thou  perfidious  Villain !    O  thou  worll:  of 
Men,   and  Tray  tor  to  thy  God  !    But  why 
fliould  I  flng  dirt  in  thy  Face  ?  Revile  thee,  or 
call  theeFod',  fince  thy  dear  iVIafter  calls  thee 
Friend,  and  gives    thee  the  Kifs  of  Peace  ? 
Ha!    No,   no,    thou  art   unhappy    enough 
without  our  Imprecations  j  for  having  aban- 
don'd  the  Life  of  thy  Lord  to  the  Cruelty  of 
his  bloody  Perfecutors,  thou  haft  abandon'd 
thy  own  to  Fury  and  Defpair,  and  with  the 
very  fame  Hand,  that  betray'd  him,    thou 
haft  dejirofd  thy  felf ;   and  truly,  'twas  fit 
it  iliould  be  fo,    becaufe  thou  couldft  not 
perifli  by  a  Hand  more  inhuman,  more  bar-- 
barous,   or  more  facrilegious  than  thy  own. 
But  if  I  fpare  thy  Name,  I  blame  the  curled 
Example,   thou  haft   left  behind  thee  ;    for 
thou  haft  taught  the  linful  Sons  of  Men  to 
iA\  and  betray  their  J  ejus  every  Day.     But 
who  are  thofe  that  fell  their  Jefus  ?    Thofc 
that  fell   their  precious  Souls,    which  coft  a 
God  fo  dear,  for  a  little  Honour,  a  little  In- 
tereft,  a  little  Pleafure,  for  Toys,  and  Trifle?, 
and  empty  Shadows.  And  who  are  thofc  that 
betray  their  Jefus  ?  Thofe  that  approach  the 
facred  Altar,  and    receive  the  great  Sacra- 
ment of  Love,  whilft  at    the    fame    time, 

their 


4-12  SERMON    XIIL  On  theTaJfion 

tlieir  wicked  Hearts  fwell  with  Envy,  burn 
with  Revenge,  and  are  ilill  machinating  ill 
Deiigns  one  againft  another ;  J'edens  adverfus 
fratrem  tuum  loqueburis,  C^  adverfus  jilium 
matris  fuce  ponebas  fcandalwn  :  Pfalm  xlix. 
20.  Thou  fit t eft  and  fpeakeji  againjl  thy 
brother^  thou  Jlander eft  thy  own  mother' s  fon  : 
And  all  this,  I  fay,  coming  frefh  from  the 
Table  of  Peace  and  Love.  O  Judas!  Judas! 
Have  I  not  reafon  then,  to  imprecate  the 
fcandalous  Precedent  thou  hail  left  behind 
thee  to  Pofterity  ? 

I.  B  u  T  alas  !  Whilft  I  am  fpeaking,  the 
hamb  is  taken  and  bound  in  Cords  and 
Chains  by  this  treacherous  Crew :  But  come, 
dear  Chrifttans^  let  us  adore  thefe  Bonds, 
and  kifs  thefe  Chains,  for  they  import  great 
Comfort  to  us  loft  Creatures  3  becaufe,  if 
the  Only  Begotten  Son  of  God  does  this  Day 
lofe  his  Liberty,  'tis,  that  we  may  all,  one 
Day,  enjoy  the  glorious  Liberty  of  the  Free- 
born Sons  of  God  3  ^a  liber t ate  Chrlftus 
nos  donavit^  cries  the  great  Apoftie  in  his 
Kpiftle  to  thtGalatlans,  iv.  33.  The  Royal 
l^'rophet  tells  us,  That  Jlnners  are  boimd  m 
Chains^  Pfalm  cxviii.6i.  Two  forts  of  Chains, 
Chains  of  Hlme^  Chains  of  Eternity  3  the 
Chains  of  Sin  are  the  Chains  of  their  own 
unruly  PafTions,  which  keep  them  in  a 
wretched  Slavery  to  all  the  evil  Propenfions 

of 


of  our  Lord  and  Saviour  Jefus  Chriil:.  4 1 3 

of  corrLipted  Nature :  And  the  Chains  of 
Eternity  are  Chains  of  Fire,  Bonds  of  Flames, 
which  bind  the  Damn'd  in  thofc  dark  Dun- 
geons of  Horror  there  below.  But  joyful 
News,  happy  Tidings!  yefus^  to  break  thefe 
Chains  of  our  Sins,  and  prevent  thefe 
Chains  of  Hell,  is  this  Day  bound  in  Chains  j 
ye/us  is  made  a  Prifoncr  to  fet  us  free  ; 
^a  libertate  Chrijius  nos  donavit.  O  facred 
Garden  of  Olrces^  Witnefs  of  his  Captivity ; 

0  fwift  Torrejit  of  Cedron^  dy'd  with  the 
Streams  of  his  mofl  precious  Blood,  tell  us, 

1  befeech  thee,  tell  us  all  that  pafs'd  in  this 
Myftery  of  Sorrow  ^  exprefs,  if  you  can,  the 
Impiety  of  thefe  Tray  tors,  and  the  Inno- 
cence of  the  Lamb  that  is  taken  :  Ha ! 
There  is  nothing  in  it  but  what  is  painful, 
rigorous,   and  ignominious. 

And  now  let  us  follow  this  illuftrlous 
Captive  to  the  Houfc  of  Caiphas^  which  I 
may  truly  call  his  Prifon,  for  here  I  find 
him  under  a  double  Guard,  and  placed  as 
It  were,  between  Heaven  and  Hell,  Mea 
and  Angels ;  the  facrilegious  Hands  of  Men 
llrike  him  on  the  Face,  and  cry  in  De- 
rifion,  Prophetiza  ?iobis^  Chrifie^  quis  tc  per- 
ciiffit-y  Prophecy  unto  us^  O  Chrifl^  who  'twas 
that  ftruck  thee  :  Whilil:  the  Angels  at  the 
fame  time  contemplate  his  divine  Face  thijs 
fwQlled  and  disfigured  with  Blows^   as  the 

very 


414  SERMON   XIII.   On  the  Pafion 

very  Objeit  of  all  their  Joys,  and  the  fruitful 
Source  of  all  their  Glories ;   in  quern  defide- 
rant  Angeli  profpicere,  i  Feter  i.  12.    The 
impious  Hands  of  Men  tear    the  Hair    off 
his  Head  5  but    the   holy  Hands  of  Angels 
gather  up  all  this  Hair  together  again,  as  fo 
many    precious  Relicks ;  The  wicked  Sons 
of  Men  bend  the  Knee  in  fcorn,  and  falute 
him   with  an,   Ave  Rex  yudcBomm  j    Hail 
King  of  the  Jews  -,   Mark  xv.  18.    But  the 
Angels,  thofe  bleffed  Sons  of  God,  fall  down 
proflrate  in  his  Prefence,  and  adore  him  as 
their  Sovereign  Lord   and  Mailer  :     Thefe 
bloody  Traytors  make  the  great  Pratorium 
ring;  with    clamorous  Outcries  a2:ainil   this 
Innocent,  Tolle,  tolle,  crucijige^  crucifige  eiimy 
away  with  him,  away  with  hitUy  crucify  him, 
crucify  him ;  whilft  all  the  Angels  above  in- 
tone his  Praifes,  and  make  the  Heavens  echo 
with  a  joyful  Holy,  Holy,  Hcfyf  Lord  God  of 
Sabaoth;  SafiBus,  Sa?i3lus,  Sandlus  Domi-nus 
Deus  Sabaoth.     But  hold,    you  facrilegious 
Traytors,  hold,  'tis  a  God  you  perfecute  ur.der 
this  Veil  of  Flefli.    O  you  Angels  of  Peace, 
jngeJi  pa-    ^^^  ^^^  wccp  fo  bittcrlv  to  fee  your   hea- 
febunt,      venly  Sovereign   in   the  midlt  or  all  tnele 
Jfai-  33-    vile  Indignities,  why  do  you   not  break  his 
''  Bonds  and  Chains  afunder,  and  fet  him  free  ? 

Why  do  not  you  draw  the  flaming  Swords 
of  your   Anger,  and  deftroy  thefe  infulting 

Creatures, 


fifour  Lord  and  Saviour  Jefus  Chri/l.  4  r  c 

Creatures,  as  you  deftroy'd  the  whole  Army 
oi  Sennacherib^  \^^g'  xix.  35.  Why  do 
you  not  ftrike  thefe  defperate  Mifcreants 
with  BHndncfs,  as  you  llruck  thofe  abomU 
iiable  Sodomites  f  Gen.  xix.  1 1 .  Ha  !  No, 
no,  you  triumphant  Legions  of  vidiorious 
Angels,  this  is  not  your  Hour^  but  the 
Hour  and  the  Power  of  Darknefs  ^  hora  & 
potejlas  tenebrarwn,  Matth.  xxvi.  53.  This  is 
your  Hour,  my  divine  Redeemer,  to  fuffer 
with  Patience;  but  when,  0  when^  will  it  l^e 
.our  Hour  to  imitate  thy  Patience  in  all  our 
Sufferings  ?  Thus,  thus^  the  Hands  of  Tray- 
tors  flrike  at  his  Liberty.  But  now  let  us 
fee  how  the  Hands  of  Judges  ftrike  at  his 
Honour,  and  all  for  the  Sins  of  the  People ; 
propter  fcelus  poptdi  mei,  &c. 

IL  The  Judges  were  the  Scribes  and 
PJjarifees,  and  High-Priejis^  and  Princes, 
and  Riders  of  the  People,  Wifemen,  learned 
Men,  Licentiates  in  utroque  jure,  expert  both 
in  the  Divine  and  Human  Laws :  So  here, 
fure,  if  ever,  this  guiltlefs  Innocent  will  be 
clear'd,  his  Caufe  juftified,  and  himfelf  fet 
at  Liberty.  But  alas !  alas  !  Their  Lijuftice 
will  fruftrate  our  E-xpedations,  and  you 
would  think  they  had  received  their  Autho- 
rity to  no  other  end  but  to  rob  the  Lord  of 
Glory  of  his  Honour.  Thofe  Injuries  we 
receive  from  private  Perfons,   though    they 

Vol,  I.  H  h  h  k^m 


41 6  SERMON    XIII.   OntheTaJjlon 

feem  to  cloud  our  Reputation,   may  be  im-. 
puted  to  fome  fecret  Grudge  or  Enmity ;  and  j 
thofe  rude  Infolencies,  which  are  offer'd  to 
Perfons  of  Honour,  by  a  tumultuous  Rabble, 
may  be  afcribed  to    fome  popular  Heat  of 
nn  unthinking   Mobile,  without   any   Pre- 
judice to  their  Blood  or  their  Charad:er  ;  \ 
but  when  a  Man  is  arraigned  at  the  Bar,  and 
there    accufed,  prefented  and    condemn'd    , 
according   to    all   the  Points   and     Forms 
of   Law,    when    he  receives   his   Sentence  \ 
in  open  Court,  where   Juftice  ought    to   be 
tinbiafsd,  then  we  conclude,  generally  fpeakr   j 
ing,  that  he  is  guilty.  : 

O  what  a  fliameful  Confufion  then !  What 
ji  ftrange  Humiliation  for  this  Holy  of  Holies 
to  Hand  before  thefe  wicked  Judges,  and  j 
prefent  himfelf  at  their  Tribunals!  But 
Heavens !  What  have  Men  to  do  to  judge 
a  God  ?  How  comes  his  Caufe  to  fall  under 
their  Examination?  By  what  Law  are  they 
become  his  Judges  ?  Befides,  they  are  his 
fworn  Enemies,  corrupted  by  their  own 
PafTions,  and  blinded  with  panick  Fears. 
St.  Chryl'oftcm  afTures  us,  this  Court  was  an 
AfTem^bly  of  Thieves,  who  were  refolved  to 
rob  the  World's  Meffias  of  his  Life  and 
Honour  both  at  once ;  Annas  and  Caiphas 
were  impious,  Herod  a  Tyrant,  Pilate  an 
Idolater,    the  Scribes  and  Pharifees   meer 

Hypocrites  ^ 


if  oiir  Lord  and  Saviour  Jefus  Chrill,  41^ 

Hypocrites;    and   yet  'Jcjin^    the  Only  Be- 
gotten Son  of  the  Living  God,    "J^Ju^   the 
Lamb   without    Spot,    'Jefus  the  Innocent, 
ftands    before  thefe  Judges  bare-headed,    a 
Rope    about  his  Neck,  his   Hands  bound 
behind   him,  and  patiently  expeds,  like  an 
apparent  Criminal,    to  receive  the  Sentence 
of  his  Death.  O  Sovereign  Lord  of  all  Hea- 
ven and  Earth,  O  thou  juft  Judge   of  thd 
Living  and  the  Dead,  'tis  here,   'tis  here^  if 
ever,  thou  haft,  not  only  humbled,  but  even 
annihilated  thy  Honour,   and  ftript  thy  felf 
of  Glory;  for  lower  thou  canfl  not  go,  than 
to  be  judged  by  thofe,  whofe  Judge  thou  art. 
Obftupefcite  Cosli  fuper  hoc^  &  portce  ejus  de-- 
folamini  veheme?iter  :    Be    aflonifhed   O  ye 
Heavens  at  this,  and  you,   ye  Gates  of  that 
glorious    City,     flmke    and    tremble    at    it, 
cries    the   holy   Prophet   yeremiah^  ii.    12. 
the   High    Court    of  fujiice    there  above, 
wonders  to  fee  fuch  Injuftice   in  our  Cou7'ts 
here  below.    In  Efted,  what  has  he  done  ? 
What's  his  Fault  ?  what's  his  Crime  ?  ^lid 
enini  mali  fecit  ?  Was  it  for  having  given 
Sight  to  the  Blind,  or  Hearing  to  the  Deaf? 
Was  that  a  Fault  ?  Was  it  to  have  cJeanfed 
the  Leper ^   and    raifed    the    Dead  ?     Wjis 
that    a  Crime  ?  Or  was  it,    inRne,    becaufe 
he  call'd  hlmfclf  a  God  ?  and  the  Son  of  the 
Highefi^  Ha!    Was  he  not  fo  t    Yes,  yes, 
H  h  h  2  his 


41^8  SERMON    XIII.   Oji  the  Paftott 

his  unheard  of  Silence,  his  unparallel'd  Pa- 
tience in  the  midll  of  fo  many  Injuries,  fo 
many  Calumnies,  fo  many  clamorous  Out- 
cries, and  falfe  Depofitions  of  perjured  Wit- 
nefTes,  more  than  fufficiently  declare  his 
Divinity  and  his  Innocency  both  at  once  :. 
Tert.  I.  de  For,  as  the  learned  T:ertiilUan  obferves  excel- 
patten.  c.  jg^tly  wcll,  he  muft  needs  be  a  God,  who 
being  thus  accufed,.  and  thus  abufed,  had 
nothing  in  him  of  the  Troubles,  and  Dif- 
quiets,  or  the  Impatience  of  Man ;  Nihil 
de  impatientia  hominis  imitatus  eji.  Pilate 
himfelf  admires  his  Silence,  Maith,  xxvii. 
14.  And  is  fo  charm'd  with  the  Luftre  of 
his  Virtues,  that  he  proclaims  him  Innocent, 
and  of  his  Judge  becc«nes  his  Advocate ; 
Nihil  invenio  caiifa  in  hoc  homine ;  Luke 
xxiii.4.  Well  then,  Pilate y  well,  and  fliall  a 
wicked  piece  of  Policy,  a  bafe  Compliance 
for  human  Refped:s,  a  fervile  Fear  to  lofe 
the  Amity  of  Ccefa7\  force  thee  at  laffc  to 
pronounce  an  unjull  Sentence  againft  this 
fpotlefs  Innocent  ?  Yes,  this  was  the  Lofs  of 
Pilate^  and  this  is  the  Lofs  of  many,  who 
to  pleafe  the  Princes  and  Great  Ones  of  the 
World,  break  the  juft  Laws  of  God,  and 
fpurn  at  the  Commands  of  their  heavenly 
Sovereign. 

But   alas!    alas!   Here   again,  whilfl 
i  am  fpeaking,  my  Jefu^  is  {till  diilionour'd 

more 


of  our  Lord  aiid  Saviour  Jefus  Chriil.  419 

more  and  more,  a  I'hief  a  Murderer,  a  fe^ 
ditious  Man,  a  profligate  Villam  is  preferr'd 
in  Elediion  before  the  hord  of  Glory.  Pvle- 
thinks,   in  all  reafon,   they  ought  rather   to 
have  chofen  one  that  gave  Life  to  the  Dead, 
than  one  that  took   away  the  Lives   of  the 
Living.    But  what   Remedy?  The  Scribes 
and   the  Pharifees  will  have  it  fo,  they  in- 
flame the  Multitude,  and  ftir  up  the  People 
to  choofe  Bar  abbas,  and  refufe  Jefus ;   non 
hunc,  fed  Barabbam,  John  xviii.  40.   O  un- 
happy  Choice,  and  mofl   injurious  to   the 
Honour  of  Jefus,  unlefs  perhaps  the  Sinner 
makes  a   worfe,  when  he  prefers  his  own 
Will  and   Pleafure,    before  the  Will  and 
Pleafure  of  his  God  ;  for  he  renounces  Jefus, 
not  bound  in  Cords  and  Chains,  not  JefuSy 
ilanding   like   a  Criminal  at  the   Bar,   but 
Jefus,  in  the  Kingdom  of  his  Glory,  Jefus 
ftanding  at   the  right  Hand  of  his  eternal 
Father :  Ha !  how  often   does  the   wicked 
Man  fay  in  his  Heart,  non  hunc,  fed  Barb- 
bam-,    away  with    a   God,    the   World   is 
my    God,  die    Jefus,   live   Pleafure,    take 
who  will  ihe  Creator,  give  me  the  Creature; 
77071  hunc,   fed  Barabbam.    But  now  let  us 
return   to  Pilate,    and  fee   at  laft  how  he 
refolves  to  difpofe   of  this  holy  Innocent  ; 
for  I  fee  he  would   fain  fave  his  Life,  and 
yet  would  needs   pleafe  the  Jews  too,    if 

pofTible^ 


420  SERMON  XIII.  On  the  Taffioii 

poffible;  'volens  populo  fatisfacere -,  Mark 
XXV.  1 5.  To  this  end,  he  takes  his  place  in 
the  Judgment  Seat,  and  there  condemns  this 
fpotlefs  Lamb  to  lofe  a  Part  of  his  Blood 
to  fave  the  Whole. 

Silence  then,  Silence  in  the  Court,  for 
the  Jadge  is  now  ready  to  give  Sentence,^ 
but  a  Sentence  the  moft  barbarous^  the  moll, 
inhuman,  and  the  moil  unjuft,  that  ever 
yet  was  heard  of:  Hear  it  then,  Chrijiians^ 
and  even  tremble  when  you  hear  itj  for 
the  very  firft  Claufe  of  the  Sentence  imports 
that  yefns  mufl  be  fcourged.  But  hold, 
Pilate,  hold,  before  this  bloody  Sentence 
pafs  any  further,  I  appeal  j  and  fmce  my 
loving  Saviour  has  no  other  Advocate  but 
his  own  Innocency,  and  is  refolved  to  fino- 
thcr  his  own  Caufc  in  filcnce,  Til  plead  in 
his  behalf :  Pilate,  though  you  defign  by 
this  means  to  fet  your  Prifoner  free,  and 
fave  his  Life,  yet  you  fhed  his  Blood  un- 
juftly  ;  for,  mufl  an  Innocent  be  fcourged 
to  fatisfy  the  Rage  of  his  cruel  Enemies  ? 
Befides,  you  know  this  Penalty  is  inflided 
by  the  Law  upon  I'M  eves.  Murderers,  T^ray" 
tors,  Dijiiirbers  of  the  Piiblick  Peace,  and 
fuch  like  Monfters  of  Nature  -,  and  whic}.\ 
of  all  thefe  Crimes  does  he  ftand  guilty  of? 
Of  Treafon  ?  No,  for  he  exprefly  ordain'd,  all 
that  Honour,  Homage,   and  Tribute  fliould 

be 


cf  our  Lord  and  Saviour  Jefus  Chrlft.  42 1 

he  render'd  ioCcefar^  which  is  due  to Cccfav; 
Matth.  xxii.  2 1 .  Reddite  ergo  qua  funt  Ccefa- 
ris,  Ccej'dri.  Of  breaking  the  Peace  ?  Ha! 
No,  no,  for  he  is  the  very  God  of  Peace,  . 
T)eus  Pads  J  he  fent  his  Difciples  about  the 
World  as  MeiTengers  of  Peace,  and  com- 
manded, that  into  what  Houfe  foever  they 
enter'd,  they  fliould  not  fail  to  cry,  Pax 
huic  domiii^  Peace  be  to  this  Houfe.  Of 
'Theft  or  Robbery  ?  No,  no,  for  he  came 
down  from  Heaven  upon  Earth,  and  left 
the  high  Throne  of  his  Glory,  to  enrich  us 
Mortals  with  his  Poverty ;  iit  illius  ifiopia 
noi  divites  ejfemus;  2  Cor.  viii.  9.  Why 
then  Pilate^  O  why  doft  thou  pronounce 
fuch  a  barbarous  Sentence  againft  this  Inno- 
cent ?  a  Sentence  fo  contrary  to  the  Dicfrates 
of  thy  own  Confcience  ?  Go  go,  'tis  cruel, 
'tis  unjuft,  and  therefore,  fmce  there  is  no 
hopes  of  Juftice  upon  Earth,  I  appeal  to 
Heaven  :  But  why  fhould  I  appeal,  lincc 
he  himfelf  does  not  appeal,  but  fubmits  to 
this  Sentence  of  Man  as  to  the  Sentence  of 
God  pronounced  againft  him  for  the  Sins  of 
his  People ;  propter  J'celus  popiili  rnci,  per- 
cujji  eutn.  But  this  is  not  all,  for  not  content 
to  have  lofl  his  Liberty  in  the  Hands  of 
TraytorSy  and  his  Honour  in  the  Hands  of 
yudges,  he  is  going  now  to  lofe  his  Blood 
in  the  Hands  of  Bloody  Tormentors, 

Bur 


SERMON  XIII.    On  the  Fajion 

But  whilfl:  they  are  binding  up  the  Rods, 
and  preparing  the  Scourges,    the  loving  Sa- 
viour of  the  World  prefents  himfelf  in  Spi- 
rit   before   his   heavenly   Father,   v^^ho    is 
arm'd  with  the  Rods   and  Scourges  of  his 
Jujftice  againft  the  Sins  of  the  People  j  but 
he,  like   a  tender   Mother,  v^^ho  fleps   be- 
tween her  offended  Husband  and  her  guilty 
Son,    choofing  to  receive  the  Blows  herfelf, 
and  fave  her  Child  s  he,  Ifiy,  fteps  between 
his  Father  s  Anger  and  our  Soul's  Danger^ 
and  makes,  as  'twere,  a  Shield  of  his  own 
fpotlefs  Body,  to   receive   all  thofe    heavy 
Strokes  of  Anger  our  Sins  deferved,   cry^ 
ing  by    the    Mouth  of  the  Prophet,  Ego 
in  jlagella  paratus  funiy  Pfalm  xxxvii.  i8.  O 
my  eternal  Father !  There's  not  a  part  in  this 
Body,  which  you  have  given  me,  but  v/hat 
is  now  prepared  for  Scourges ;   O  turn  then, 
turn   away  the  Stripes  of  your  Indignation 
from  the  Unful   Sons  of  Men,    and    turn 
ihem  all  upon   the  Shoulders  of  your  in- 
nocent Son  J  for  I  am  ready  to  go,  not  only 
into  this  Fratorium^  but   to  furround  the 
whole  World  with  a  Cord  about  my  Neck, 
'and  Crouds  of  Tormentors  at  my  Heels,  tq 
be  fcourged   in  all  thofe  Places  where  you 
liave  been  offended  :    Fgo  in  jiagella  para- 
tus  fum.    And   truly   this   Myftery  was   fo 
dolorous,  and  fo  ignominious  to  the  Son  of 

God 


^f  our  Lord  and  Saviour  Jcfus  Clirill:.  423 

God,  that  you  would  think  the  holy  Evan- 
geHfts  were  even  afraid  to  record  it,  for  all, 
they  fay  of  it,  is  only  this,  jlagcllatus  cft^ 
he   was  fcourgcd. 

'Tis  here  then,  dear  Chriftians^  'tis  here, 
if  ever,  I  befeech  you  to  withdraw  your 
Eyes  from  all  other  Objecfts,  and  fix  theni 
upon  your  fuffering  Redeemer  in  this  bloodv 
Poilure,  \o  which  his  own  Love,  and  your 
Crimes  have  brought  him :  'Tis  here  you  may 
read,  in  Charaders  of  Blood,  the  Excefs  of 
his  Love  to  you,  and  the  reciprocal  Obliga- 
tion of  your  Love  to  him  ;  for  every  Wound 
he  received  at  this  Pillar,  is  a  Tongue  that 
cries,  Kccc  qiiomodo  amabat^  fee,  fee  how  he 
loved:  And  therefore,  not  to  love  fuch  a  fuf- 
fering Love  as  this,  were  altogether  unfuffe- 
rable.  But  why  muft  they  needs  fcourge  him 
in  a  publick  Hall  ?  Why  do  not  they  rather 
lead  him  into  fome  private  Place,  in  fome 
meafure  at  leaft,  to  lefTen  this  lliameful 
Confufion  ?  When  a  guilty  Criminal  is  to  be 
fcourged,  it  fuffices  that  two  or  three  Wit- 
neffes  be  prefcnt  i  and  muft  all  the  World 
be  prefcnt  at  the  fcourging  of  a  God  ?  O 
why  all  this  Pain  ?  Why  all  this  Shame  ? 
Why  all  this  Rigour  ?  Ha  !  Sinner,  Sinner, 
'tis  to  let  thee  fee  thy  Crimes  are  too  great  to 
coft  thy  God  but  a  little  ;  'tis  to  let  thcc 
know  how  execrable  thofe   finful  Pleafures 

Vol.   L  I  i  i  are. 


SERMON    XIII.    OnthePaffion 

are,  for  which  a  God,  a  Go^muil  be  fcourg- 
ed.  Infine,  they  llript  him,  or  (as  others 
have  it )  they  caufed  him  to  flrip  himfelf  j 
and  this  I  may  fay  was,  if  not  the  moft  do- 
lorous, at  leaft,  the  moft  ignominious  of  all 
his  Sufferings ;  for  this  indeed  is  the  greatefh 
Affront  that  can  be  offer'd  to  a  Man  of  Ho- 
nour. That  golden  Oracle  of  the  Church 
St.  Chryfojlom^  fpeaking  of  the  three  Chil- 
dren in  the  fiery  Furnace  of  Babylon,  tells 
us,  thofe  fcorching  Flames,  forgetful  of  their 
own  all-devouring  Nature,  touched  not  the 
Garments  of  thefe  holy  Servants  of  God, 
out  of  a  reverential  regard  to  their  Honour, 
and  a  deep  refpcd:  to  their  Modelfy;  Vejiibus 
piierorum  ob  honejlatem  ignis  pepercif. 

But  alas,  alas!  this  Virginal  Body  of 
the  fpotlefs  Lamb,  framed  of  the  pureft 
Virgin  Blood,  by  the  wonderful  Operations^ 
or  myfterious  Overflnadowings  of  the  Holy 
Ghoft,  Luke  i.  35.  muft  have  no  fuch  Pri^'^ 
vilegej  but  ftands  there  naked,  in  this  fliame- 
ful  Pofture  expofed  to  the  publick  View 
©f  Heaven  and  Earth,  Men  and  Angels, 
Friends  and  Foes.  And  now,  methinks,  I 
fee  the  Eyes  of  thefe  cruel  Tormentors, 
fparkling  with  Anger,  their  Mouths  even 
foaming  with  Rnge,  their  Hands  loaded  with 
Scourges,  and  their  Arms  lifted  up,  ready 
to  begin  the  woful  Tragedy :  But  hold  your 

Hands 


of  our  Lord  and  Saviour  Jefus  Chrlfl.  42  5 

Hands  a  while,  let's  fee  if  there  be  no  hopes 
of  a  Reprieve,  O  eternal  Father,  'tis  in  your 
Power  alone  to  hear  my  Prayer,  and  grant 
my  juil  Reqiiefl:  j   he's  your  Only  Son,   he's 
the  Objedl  of  your   tender  Love,  he's  In- 
nocent.     'Tis  true,     replies   the   heavenly 
Father,  he's  my  Son,  but  he's  your  Caution  ; 
he's  the  Objeft  of  my  Love,  but  thy  Sin  is 
the  Objed:   of  my  Hatred  j    he's  Innocent, 
but  thou  art  a  Criminal ;   ftrike  him  then. 
Tormentors,  and  ftrike  him  till  he  fmartsyor 
the  Sins  of  my  People  ;  propter  fcelus  popuii 
tneiy  percutite  eum.    Ha!   Scarce   had  they 
ftruck  the  fecond  Blow,  but  out  fprings  the 
precious  Gore  in   great   abundance  j    fome 
fprinkles  the  Walls  of  the  Frcctoriiim^  fomc 
fpurts  in  the  very  Faces  of  the  Spedators, 
and  the   reft  runs  trickling   down   to  the 
Ground  in  Streams.   O  my  God  !  my  God ! 
What  ?   Angry  ftill  ?    Is   not  your    Juftice 
fully  fatisfied  ?    O  fure,  fure^   'tis  enough, 
once  more  then,  AIerc)\  Mercy,  Mercy.  'Tis 
true,    replies    the  heavenly    Father,    here 
again,    'tis   enough    indeed,   nay,    and    too 
much  for  him,   but  not  too  much  for  thee, 
not   too  much   for  thy  Crimes,  thy  Rebel- 
lions, thy  Ingratitudes;  ftrike  on  again  then. 
Tormentors,  ftrike  on   again  for  the  Sins  of 
my  People  ;   propter  fcelus  popuii  mei  percu^ 
tite  eum.    In  Effed:,  they  ftruck  on  with 
•  I  i  i  2  fucli 


26  SERMON    XIII.  0?i  the  Paffion 

fuch  inhuman  Cruelty,  and  fuch  barbarous 
Severity,  that  at  laft  his  Wounds  amounted 
to  the  number  of  above  five  thoufand.  Ha! 
Chrijlians^  Chrifiians^  remember  this,  above 
five  thoufiind  Wounds  upon  the  bleeding 
Eody  of  a  ycfus^  and  not  one  of  all  thefe 
Wounds  able  to  wound  thefe  flinty  Souls  of 
ours  ?  O  Adamaiit'me  Hearts  I  O  Rocks, 
harder  than  thofe  that  flew  to  pieces  at  it. 
I'he  Royal  Ffalmijl  feem'd,  in  his  Prophe- 
tick  Views,  to  eye  this  dolorous  Myil:ery, 
when  in  the  Name  of  our  fcourged  MeJJias^ 
he  broke  into  this  fad  Complaint,  Supra  dor- 
fum  meiun  arravcrunt  peccatorcs  -,  the  wicked 
have  not  only  fcourged,  but  even  plow'd  up 
my  Shoulders  with  their  Crimes.  And  the 
learned  St.  Cyprian  tells  us  here,  that  at  this 
Pillar  they  feem'd  to  rack  and  torment, 
iiot  fo  mxuch  the  Parts,  as  the  very  Wounds 
of  his  Body-  iorqitehant  in  excejfiim^  non 
rnembra^  fed  ipfa  ^uulnera. 

O  the  bloody !  O  the  dolorous !  O  the 
ignominious  Martyrdom  of  a  loving  "J ejus  ! 
His  very  Tormentors  themfelves  are  weary, 
and  the  whole  AfTembly,  as  hard  hearted 
as  they  are,  cry  out  aloud,  fatis  ejl,  'tis 
enough  ;  fo  at  lall:  they  unbind  the  Cords, 
and  loofe  the  bleeding  Captive. 

And  here,  methinks,  I  fee  him  fink  and 
fall^  not  fo  much   under   the  Weight  of 

thefe 


of  our  Lord  and  Saviour  ]^(i\s  Chrifl.  427 

thefe  Rods  and  Scourges,  as  under  the  heavy 
Load  of  our  Iniquities ;  but  having  breath'd 
a  while,  and  coming,  as   it  were,  a  Httle 
to  himfelf,  he  fccms  to  wade  through  a  Sea 
of  Blood,  to  the  rocky  Shore  of  our  Hearts, 
and  there  groans  out  this  mournful  Expoftu- 
iation  :   O   linful  Soul,  for  whofc  dear  Sake 
I   fuifer,  fee   all    thefe    bleeding   Wounds, 
thefe  Wounds  upon  my  Head,  thefe  Wounds 
upon  my  Arms,    thefe   Wounds  upon    my 
Bread,  thefe  Wounds   upon  my  Shoulders, 
view  them  all,  and  view  them  well,  let  not 
fo  much  as   one   efcape  thy  Sight ;  thefe  I 
received  for  thy  Pride,  thofe  for  thy  Vanity, 
thefe  for  thy  Intemperance,  thofe  for   thy 
Senfuality,  and  all  for  thy  Crimes ;  then  lay 
thy    Hand    upon   thy  Heart,  and  tell    me 
truly,  fince  I  have  fuffer'd  all  thefe  Wounds 
for  thee,   does   not  this    deferve  a   mutual 
return  of  Love  from  thee  ?   But  if  thou  haft 
found  out  any  darling  Creature  more  wor- 
thy of  thy  Love  than  thy  'wounded  Creator ; 
if  thou  can  ft  not  love  me,  at  leaft  pity  me  ; 
Miferemini  met,  iniferemini  mei,  fait  em  vos 
amici  met ;  Have  Mercy  on  me,  have  Mercy 
on  me,  at  leaft  you  my  Friends,  you    my 
Priefts,  you  that   facrifice  this  Body  upon 
holy  Altars  ;   at  leaft,    you  CathoUcks^    you 
the  faithful   Children   of  my  Church,  you 
that  fo  often   eat  the  Flcili  and  drink   the 

Blood 


SERMON    XIII.    OnthePqfion 

Blood  of  the  Lamb,  do  not  you  increafc 
my  Pains,  renew  my  Wounds,  and  make 
me  bleed  afrefh  by  your  Ingratitude,  your 
Infenfibility :  Miferemini  meiy  mij'eremini 
tneiy  jaltem  vos  amici  meiy  Job  xix.  2 1 . 

Ha !  Sinner,   'tis  thy   God  that  fpeaks  to 
the  Ear  of  thy  Heart,  what  Anfwer   doft 
thou  return  to  his  Voice,  to  his  Wounds,  to 
his  Blood?    ^id  vobis  njidetur  de  Chrijio'^ 
What  do  you  think  of  this  Chrift,  thus  rent 
and  torn,  and  ftruck    for  the   Sins   of  his 
People  ?  Ecce  homo^  behold  the  Man,  cry'd 
Pilate  to  the  Jews  j    and   behold  the  Maji^ 
fay  I  to  you  Chriftians ;    for  he's  expofed, 
iis  this  Day,    every  Year  upon  our  Altars, 
to  fee  how  your  Hearts  fland    affedied  to- 
wards him.    Ha !    Behold  the?2^  behold  the 
Man  with  that   bloody   Crown   of  Thorns 
upon  his   Head,  and  do  not  you  plant  new 
Thorns,  or  make  new  Crowns   to   crown 
his  Head  again  by  thefe  frequent  Failings  and 
daily  Relapfes  into  the  fame  Diforder :  Or 
again,    Ecce  homo,  behold   the    Man   with 
that  ragged  purple  Garment  upon  his  Shoul- 
ders 5  fee,  /dV,  how  he  fpurns  at  all  earthly 
Greatnefs  j  let  that  lower  all  thefe  towring 
Thoughts  of  Vanity,    and  teach  you   true 
Humility  :  Or,  yet  again,  Ecce  homo,  behold 
the  Man  with  that  empty  Reed  in  his  Hand, 
jand  be  not  you   like  Reeds, '  Hill  v/avering 

and 


cf  our  Lord  a?id  Saviour  Jefus  Chriil:.  42^ 

and  tottering  in  all  your  good  Purpofes  and 
generous  Relblves :  Or,  infine,  Ecce  homo^ 
behold  the  IVTan  that  was  ftruck  with  his  own 
Hands,  the  Hands  of  Love  in  the  Garde7i  of 
Olives :  Behold  the  Man  that  was  ftruck 
with  the  Hands  of  Cruelty,  the  Hands  of 
his  Enemies  in  the  great  Prc^toriujfi.  And 
to  clofe  up  all,  behold  the  Man  that  was 
flruck  by  the  Hands  of  Jujllce^  the  Hands 
of  the  heavenly  Father  upon  the  Mount  of 
Calvary-,  which  is  the  laft  Scene  of  this 
deep  Tragedy,  and  the  laft  Part  of  this  Dif- 
courfe. 

r/j^-   T  H  I  R  D    PART. 

THUS    having  follow'd    the   bleeding 
Lamb  through  all  thofe  Stations  of  SorroWj, 
where  his   own  Love,   and  the  Cruelty  of 
his  blood-thirfly  Enemies   ftruck  him   for, 
our  Iniquities,  we  are  come,  at  lafl,   to  the 
laft  Stage,   twtn  iht  Mount  of  Calvary,  thac 
fatal  Place  defign'd  for  the  Execution  of  this 
Innocent)   that  very  Place  where  the  eter- 
nal Father  is  refolved,  in  his  Anger,  to  ftrikc 
his  Only  Son  to  Death  for   the  Sins  of  hi^ 
People ;  propter  fcelus  populi  ?nei  pereuj/i  eum . 
B  u  1^  O  Mount  Calvary  !  Mount  Calvary! 
Thou  Place  of  frightful  Skulls  and  SkcU 
letons,  thou  Place  of  Horror  and  Confufion, 
methlnks,  were  it  lawful,  I  could  even  curie 

thee 


43<=^  SERMON    XIII   On  the  Papn 

thee  in  the  fullnefs  of  my  Grief,  as  David 
curfed  thofe   ominous  Mountains  of  Gelboe 
Lib.  2.  Reg.  i.  21.    Monies  Gelboe^   nee   7'ds 
nee  plinna  "ceniant  fiiper  vos,    quia  ibi  ab-^ 
jeHus  eft  Clypeus  Fortium^  Clypeus  Saul^  qua  ft 
7ion  eff'et  uiiBus  olco ;  O  Mountains  of  Gelboe^ 
let  neither  Dew    nor   Rain  defcend   upon 
ye,  where  the  ftrong  Ones    of  IJrael  fell, 
faid  he  ;  and  O  Mountain  oi  Calvary ^  fay  I^ 
let  neither  Dew  nor  Rain  defcend  upon  thee,, 
where  not  a  Saul,   not  a  yojiathan,  not  the 
flrong  Ones  of  IJrael^  but  the  ftrong  God 
qI  Ifrael  fell ;  and  fell,  not  under  the  Hands 
of  the  Fhilijlines^  or    under  the  Hands   of 
his  Enemies,   thofe  cruel  Tormentors,    but 
under  the    heavy   Hand    of  his   heavenly 
Father,    now  become   his  angry  Judge :  O 
MoJis  Calvarice^  nee  ros  nee  pluvia  veniajit 
fuper   te^    ubi     cecidit  Deus  Fortis  IJrael^ 
Chrijlus  Domini. 

But  hold !  I  fear  the  deep  and  for- 
rowful  Refentments  of  my  Heart  have 
made  the  fharp  Invedivcs  of  my  Tongue 
fly  too  high,  and  lafli  too  far  ;  for,  if  I  am 
not  out,  this  Mountain  is  innocent,  nay, 
the  very  Holy  of  Holies,  the  Safitla  Sane- 
toru7n',  and  therefore  I  am  now  rcfolved 
my  felf,  and  exhort  you  all  to  love,  wor- 
fliip,  and  adore  this  holy  Mountain,  as  the 
facred  Footfiool  of  your  expiring  Sove- 
reign, 


of  our  Lord  and  Saviour  Jefus  Chiift .  43 1 

reign,  dy'd  with    thofe  purple  Streams  of 
Blood  he  ihed  for  the  Sins  of  the  People. 

St,  Peicr  Chyfologus^  in  a  deep  and  pcn- 
iive  Contemplation  upon  this  dolorous  My- 
flery,  tells  us,  the  Son  of  God  appear'd 
upon  this  Mount  of  Calvary  as  a  publick 
Surety,  Pledge,  or  Caution  for  all  Mankind 
at  once,  where,  fays  this  learned  Man, 
there  feem'd  to  pafs  a  fecret  Coloquy,  or 
a  myfterious  Dialogue  between  the  Jultice 
of  the  Father,  and  the  Obedience  of  the 
Son :  My  Son^  cries  the  Father  in  his 
Wrath,  fince  you  undertook  to  pay  the 
Debts,  and  anfwer  for  the  Sins  of  Men, 
^tis  now  high  time  to  adjuft  our  Accounts, 
the  Day  of  Payment's  come,  agreed  upon 
between  us,  fiign'd  and  feal'd  in  the  fecret 
Q.nd  facred  Co?iclave  oi  the  ^Trinity-y  fo  now 
my  Anger  muft  be  appeafed,  and  my  Juftice 
fully  fatlsfied ;  this  weighty  Crofs,  fifteen 
Foot  in  length,  which,  like  another  IfaaCy 
thou  haft  brought  upon  thy  wounded  Shoul- 
ders to  this  Mountain  of  Myrrh,  this  Moun- 
tain of  Bitternefs,  is  the  Altar,  and  thou 
thy  felf  art  the  ViSlim :  the  four  Corners 
of  this  Crofs  reprefent  the  four  Corners  of 
the  World,  and  fignify,  that  you  muft  bleed 
and  die  for  the  Sins  of  the  whole  World -y 
their  lies  that  painful  Bed  of  Sorrow  ready 
to  receive   theej     and    now   I    expert  thy 

Vol.  I.  K  k  k  prompt 


452  SERMON    XIII.    OiithePaffwn 

prompt  Obedience,  for  I  am  now  refolved 
to  ftrike  thee  Dead  for  the  Sins  of  my  Peo- 
ple ;  propter  fcelus  popiili  mei,  percutiam  te. 
Willingly,  replies  the  All-obedient 
Son^  willingly,  my  eternal  Father,  I  here 
willingly  fubmit  to  all  the  rigorous  Decrees 
of  your  Juftice ;  but  how  are  you  refolved 
to  llrike  me  ?  My  SoUi  Til  tell  you  how  j  ' 
Men,  you  know,  fm,  Firjl^  by  their  Hands > 
Secondly,  by  their  Feet  j  Thirdly^  by  their 
Ears  J  Fourthly,  by  their  Tongues  j  Fifthly, 
by  their  Eyes,  and  all  the  other  criminal 
Se?ifes  of  their  Bodies.  And  therefore  I  muft 
now  ftrike  all  the  innocent  Parts  and  Senfcs 
of  thy  Body,  and  make  thee  fmart  for  all 
thefe  Sins  of  the  People ;  propter  fcelus  populi 
mei,  percutiam  te. 

I.  I'l  l  ftrike  thy  Hands  with  Nails  for  all 
thefe  Rapes,  thefe  Thefts,  thefe  Murthers, 
thefe  Sacrileges,  thefe  Impurities,  thefe  A- 
dulteries,  thefe  Foniicationg,  thefe  unnatural 
Brutalities,  ^c. 

II.  Ell  ftrike  thy  Feet,  and  ftrike  them 
faft  to  this  Tree  of  the  Crofs,  for  thefe  Wan^ 
drings,  thefe  Rovings,  thefe  Strayings  of  the 
Sons  of  Men  through  all  the  By-ways  of  Ini- 
quity, and  all  the  crooked  Mazes  of  Sin, 
for  all  thefe  unlawful  Steps,  to  unlawful 
Places,  upon  unlawful  Deligns,  ^c. 

IIL 


of  our  Lord  nnd  Saviour  Jefus  Chrifl:.  43  S 

III.  I'll  flrike  thy  holy  Ears  with  the 
clamorous  Out-cries  and  horrid  Blafphemies 
of  the  People,  for  all  thefe  Lies,  Calumnies, 
Detra(5lions,  Perjuries,  Oaths,  Imprecations, 
and  Profanations  of  my  high  and  mighty 
Name,  &c.  Par  at  urn  Cor  meum,  Deus,  pa- 
ratum  Cor  meum;  wiWingly,  my  God,  wil- 
lingly, my  Heart's  prepared  to  fuffer  all  ; 
but  are  you  angry  ftill  ?  Is  not  all  this 
enough  to  fatisfy  the  Rigours  of  your  Juftice  ? 
No,  no,  my  Son,  Men  fm  by  their  Tongues, 
Tafles,  Palates,  as  well  as  by  their  Hands, 
Feet,   and  Ears. 

IV.  A  DAM  J  you  know,  was  rebellious 
to  my  Laws,  takes  and  eats  the  forbidden 
Fruit,  and  the  greateft  part  of  his  Pofterity 
ever  lince,  forgetting  the  Dignity  of  their 
Nature,  and  whofe  Image  they  bear  im- 
printed in  their  Souls,  wallow  in  a  thoufand 
inordinate  ExcefTes,  Intemperances,  DiiTolu- 
tions ;  and  therefore  I  am  now  refolved  to 
miake  thee  tafte,  at  leafl,  if  not  drink  a 
bitter  Dofe  of  Vinegar  and  Gall,  Matth, 
xxvii.  34. 

V.  But  what  rigorous  Invention,  think 
ye,  has  the  Juftice  of  my  God  found  out 
to  flrike  and  torment  the  Eyes  of  this  In- 
nocent for  all  the  wanton  Glances  and  fin- 
fiil  Afpeds  of  his  People  ?  Here's  the  Sub- 
jecSt  of   my  prefent  Admiration  3    was   it 

K  k  k  2  perhaps 


SERMON    XIII.  On  the  Faffim 

perhaps  to  fee  that  great,  ungrateful  City  of 
yeriifalem,  where  he  had  wrought  fo  many 
Wonders?  Or,  was  it  to  fpy  fome  pre- 
fent  there  amongfl  the  Crowd,  to  whom 
he  had  reflored  their  Sight,  who  look'd 
upon  him  with  miraculous  Eyes  ?  Or,  was 
it,  infine,  to  fee  thefe  cruel  Tormentors 
fo  bufy  flill  about  his  Crofs,  and  playing  at 
Dice  with  their  bloody  Hands  for  \mjeam^ 
lejs  Coat  ?  Thefe,  I  mufl  needs  confefs,  were 
moft  affliding  Objeds,  flabbing  Sights  to 
fee;  but  all  this  is  nothing,  nothing  to  what 
follows;  there,  ^^^r^  ftands  one  jull  by  the 
Crofs  J  bath'd  in  Tears,  abforp'd  in  Grief, 
Mary^  Marj^  the  tender  Mother  of  Jefus, 
was  near  at  Hand  3  that's  the  Objed  ftrikes 
the  Eyes,  and  wounds  the  Heart  of  Jejiis  j 
Stabat  Materjefujuxta  Criicem  j]ohn  xix.  2  5. 
The  divine  St. Denis,  that  learned  j4reo^ 
fcigite^  tells  us,  that  Love  is  an  eternal  Cir- 
cle, which  coming  out  of  the  Heart  of  God, 
and  paiiing  through  the  whole  croud  of 
Creatures,  gathers  together  all  that's  fweet, 
all  that's  rich,  i^ll  that's  choice  and  precious, 
and  then  returns  them  back  again  to  the 
Heart  of  God,  from  whence  all  Graces  flow ; 
jimor  efi  circulus  eternus.  But  here,  upon 
this  Mountain  of  Myrrh ^  this  Mountain  of 
Calvary^  I  find  a  Circle  of  Dolours  between 
t}ic  Eyes  of  Jefus^  and  the  Eyes  of  Mary^ 

betwee^ 


of  eur  Lord  and  Saviour  Jefus  Clirill:.  43  5. 

between  the  Heart  of  the  Son,  and  the  Heart 

of  the  Mother,  between  the  Pafllon  of  the 

one,    and  the  Companion  of  the  oth.er ;    for 

Compallion  is  notliing  elfe  but  'Pajjion  at  a 

rebound:  The  Paflion  begins  upon  the  Heart 

of  ye/us,    and  palTcs  by  the  Eyes  into  the 

Heart  oi Mary,  where  having  left  moft  deep 

and  fenfible  Imprelhons  of  all  his  Sufferings, 

it  rebounds  from   the  Heart  of  Mary  upon 

the  Heart  of  Jefus,    and  circles  back  again 

into   that    bitter  Source   of  Sorrow,    from 

whence  it  came  3  every  Tear  of  the  Mother 

is  a  Dart  that  wounds  the  Eyes  of  the  Son, 

Stabat  juxta  Cruccfu  Maria  Mater  fefu :  In 

a  Word,  jfefus  and  Alary  on  this  Mount  of 

Calvary,  Jefus  upon  the  Crofs,  and  Mary 

near   the  Crofs,    like  t^vo  Fires,    mutually 

augment  each  others  Flames :    O  my  Son, 

thy  Crofs  torments  me  !  O  my  Mother,  thy 

Frefence  afflids  me !   Thy  Pains  wound  my 

Soul  with  a  Sword   of  Sorrovt^,   cries   the 

alili6led  Mother  :    Thy  Grief  has  reach'd 

my  Heart  before  the  Lance,  and  given  me  a 

mortal  Wound,  cries  the  Son  :  O  let  me  die 

with  thee  j  O  let  me  die  without  thee :  Oh  ! 

What  a  Circle  of  Grief  is  here  between  thefe 

two  loving  Hearts?  And  truly,  this  is  no  more 

than  what  the  good  old  Simeon  foretold  her 

in  the  Temple  of  Jerujcile?n  ;  Et  tuam  ipjius 

finimani   t^rtranjibit  ^ladius  ;   a  Swoi\d  of 

forroii- 


436  SERMON    XIII.    OntheFaJfion 

forronv  jloall  tranfpierce  thy  Soul,  Luke  il. 
36.  And  no  doubt,  ?io  doubt ^  but  that  very 
Sword  of  Sorrow,  which  tranfpierced  the 
compaiTionate  Soul  of  Mary^  flruck  through 
her  wounded  Heart  at  the  weeping  Eyes  of 
yej'us  J    Stabat  juxta  Crucem  Maria  Mater 

So  now,  fure,  the  Juftice   of  my  God  is 

fully  fatisfied  ;  fure,  here's  Blood  enough  to 

extinguifh  alt  thefe  Flames   of  his    Anger 

again  ft  the  Sins  of  his  People ;  for  now,  fays 

the  Prophet    Ifaiah,  from  the  Sole  of  the 

Foot   to  the  Crown  of  the  Head,  there  is 

not  one  whole  Part  in  himj  A  plant  a  pedis, 

tifque  ad  verticem  capitis^  non  efi  iji  eofani- 

tas,   Ifaiah  i.  6.    Where  then,  or  w^hat  can 

the  heavenly   Father  ftrike   at   next  ?    At 

his  Head  ?    That's   crown'd  with  Thorns  : 

At  his  Hands  and  Feet  ?    They  are   gor'd 

and  bor'd  with   Nails :    At  his   Shoulders  ? 

They    are  rent  and   torn   with    Scourges  : 

At  his  Ears  ?  They  ring  with  horrid   Blaf- 

phemies :    In  a  Word,  he's  fo  mangled  all 

over,  and  every  Part  of  his  facred  Body  fo 

ftrangely  disfigured,   as  they  have  even  loft 

their  NamCvSj  this  Head  is  no  more  the  Head 

of  a  Man,  but  the  Head  of  Dolours ;  thefe 

Hands   and  Feet  are   no  more  the  Hands 

and  Feet  of  a  Man,  but  the   Hands   and 

Feet  of  Dolours  3  nor  is   he  himfelf  any 

more 


of  our  Lord  and  Saijioiir  Jefus  Chrift.  437 

more  a  Man,  but  a  Man  with  that  doleful 
Epithet  the  fame  Prophet  gives  him  in 
Chapter  hii.  3.  Vir  dolor  urn  ^  the  Man  of 
Sorrows.  But  O  the  Anger  !  O  the  Juflice 
of  a  God  !  Which  ftops  not  here,  but  hav- 
ing ftruck  his  fpotlefs  Body  w^ithout,  re- 
folves  now  to  ftrike  his  holy  Soul  within, 
and  all  for  the  Sins  of  his  People  -,  propter 
fcelus  popidi  meiy  percuji  eum. 

I   know,    cries     the   eternal    Father  to 
his  agonizing  Son,  I  know  thou  didft  begin 
to   wound  thy  own  Soul   in  the  Garden  of 
Olives^  and  thy   infuUing  Perfecutors  gave 
it  fome  Wounds  with  the  fharp  Razors  of 
their  Tongues,  with   their  Calumnies  and 
Blafphemies ;  but  I'll  ftrike  it  to  the  Quick, 
I'll  finiili  the  Work,  I'll  confummate   the 
Holocauil:,  and  clofe  the  Eyes  of  this  dying 
Victim  with  my  own  Hands ;  propter  fcclus 
populi  iuei^  ego  per  cut  i  am  te.    But  how  think 
you,  Chrijliatisf  How  did  the  angry  Father 
flrike  his  only  Son  ?  By  a  dreadful  Dereli5lio7i 
upon  the  CrofSy  where  a  God  feems,  in  fome 
manner,  to  forfake  a  God,  to  fatisfy  by  this 
bitter  Separation   for  that  fatal  Separation, 
we,  lue  ourfelves,    have  too  too  often  made 
between  God   and  our  own  Souls  by  Sin : 
Whither,  in  all  appearance,  Hiould  my  fuf- 
fering  Saviour  fly  for  Help  in  this  univerfal 
Calamity,  this  general  Perfecution?  Whither, 

1 


438  SERMON    XIII.  0?2  the  Vajjlon 

I  fay,  fliould  he  fly  but  into  the  Hands  of 
his  Father,  crying  with  the  Prophet,  hi 
?nambus  tuts  fortes  mea;  -,  O  my  heavenly 
Fatlier,  my  Lot  is  now  in  your  Hands,  'tis 
in  your  Power  alone  to  afford  me  fome  Re- 
lief in  the  mid  ft  of  all  my  Sorrows  ;  Judas 
has  betray'd  me,  Peter  has  deny'd  me,  the 
reft  of  my  Difciples  have  left  me,  and  the 
very  Sight  of  my  dolorous  Mother  afflicfls 
me;  to  whom  then,  but  to  thee,  my  God, 
muft  I  cry  for  Succour  ?  In  manibus  tuts  for- 
tes mea;.  But  alas !  alas !  Thefe  very  Hands 
of  God,  which  are  fecure  Places  of  Refuge 
for  Sinners,  and  fweet  Retreats  of  Comfort 
for  the  Saints,  become  Places  of  new  Grief 
and  Sorrow  for  this  Innocent :  'Tis  here, 
my  expiring  Redeemer,  'tis  here  you  find 
by  Experience,  and  feel  in  your  own  facred 
Perfon,  what  a  fearful  thing  it  is  to  fall  into 
the  Hands  of  the  Living  God,  not  only  for 
linful  Men,  but  even  for  a  God  himfelf, 
when  he  covers  his  Sanvftity  under  the  Shape, 
the  Form,  and  the  Likenefs  of  Sin;  Horren- 
durn  eft,  incidere  i?i  mantis  Dei  'viventis, 
Heb.  X.  31.  'Tis  this  makes  him  groan  forth 
that  fad  Complaint,  enough  to  fet  the  very 
Pillars  of  the  Earth  a  trembling,  and  ftiake 
the  whole  Machine  of  the  World,  E  L  O  I 
ELOI  LAM  MA  SABAC- 
T  H  A  N  1 3    quod  ejl  interpret atum,  Deus 

meiis^ 


1 


of  our  Lord  a7id  Saviour  Jefus  Chrifl.  439 

meus^   ut  quid  dereliquijli  me-,  that   Is,    My 
God,  my  God,  why  hull  thou  forfaken  me  ? 
You  know,    my   eternal    Father,  I   never 
complain'd  of  thofe  Traytors  that  deprived 
me  of  my  Liberty,  thofe  Judges  that  robb'd 
me  of  my  Honour,  or    thole  Tormentors 
that  fhed  my  innocent  Blood  ;  I  never  fo 
much  as  once  open'd  my  Lips  againft  my 
ungrateful  People,    nor   do    I  now  repine 
to  fee  my  felf  abandon 'd   by  all  -,  but  to  fee 
you,   my  loving  Father,   to  fee  you  forfake 
me,  that  wounds  my  Heart  and   fills   my 
Soul  with  Sorrow,  that's  hard  indeed,  and 
touches   to  the    quick,  Deus  meus !    Deus 
?neus !    Sec.    Or  perhaps  you  leave  me,  be- 
caufe  you  know  me  not,  being  thus  flrangely 
disfigured  from  Head   to  Foot ;   but  'tis  I, 
'lis  /,    Ego  Jim  -,  hear,   O  hear  my  Voice, 
for  'tis  the  Voice  of  thy  Jacobs  vox  Jacob  -, 
fee,  my  eternal  Father,    fee  if  it  is    not 
the   Coat  of  thy  Jofepb,  though   dy*d   in 
Blood  ;  Fide  an  Timica  Filii  tui  Jit,  Gen. 
xxxvii.   32.    See   if  it   is  not  the   Flefh  of 
thy  only   Son,    though   rent  and   torn   to 
Pieces ;   though  I  now  hang  upon  this   in- 
famous   Gibbet,  between  two  Thieves,  'tis 
I,  Vn  /,  that  fat   there   above  in  a  flarry 
Throne  between  you,   my  Father,  and  the 
Holy  Ghoft ;  this  Tongue,  which   is   now 
imbitter'd  with   a  mofl  diflaflful   Dofe  of 

Vo  L.  I,  L  1  I  Vinegar 


440  SERMON  XIII.  .On  the  Pdfton 

Vinegar  and  Gall^  is  the  Tongue  that  praifed 
your  high  and  mighty  Name,  and  pro- 
ciaim'd  your  Clones  to  the  World  -,  thefe 
H&nds,  which  are  now  faftened  to  this  Tree 
of  Sorrow,  arc  the  powerful  Inllruments 
that  wrought  fo  many  Wonders;  thefe 
Feet,  now  transfix'd  with  Nails,  are  the 
Feet  that  rem  fo  fail  to  catch  that  poor 
loll  Sheep,  call'd  MAN,  and  bring  him 
home  with  Joy  to  the  glorious  Fold  of  your 
heavenly  Angels ;  Why  then,  O  ivhy  have 
you  thus  forfaken  mc  ?  I)eus  metis !  Deiis 
meus^  lit  quid  dereliquifii  jne,  Mark  xv.  34. 
But  when  I  fay,  that  ye/us  was  forfaken 
upon  the  Crofs,  you  mull  not  imagine  the 
T>ivinity  ever  left  the  Humanity  of  Chriflj 
or  fancy  any  Separation  between  thefe  two ; 
No,  no,  for  the  Body  and  the  Soul  of 
Jefus  were  always  hypoflatically  united  to 
the  Perfon  o^  the  Word,  though  Death 
inade  a  Separation  between  the  one  and  the 
other  i  nor  mufl  you  think  he  was  abandon'd 
ol  divine  Grace,  for  he  was  always  im- 
peccable 3  or  deprived  of  the  beatifical  Vi- 
iion,  for  he  was  always  glorious,  he,  always 
faw  the  Face  of  his  Father  in  Heaven. 
How  then  ?  How  is  this  dolorous  Sepa- 
ration to  be  underilood  ?  Two  Ways;  firji, 
by  a  myfterious  Safpenfion  of  all  thofe  fa- 
vorable ln.f:.uences  from  the  Divinity,   that 

might 


tf  our  Lor  J  and  Saviour  ]^(\xs  Chritl.  44 1 

might,  the  leaR,  temper  the  Sorrows,  or 
lelTen  the  Sufferings  of  his  Humanity,  and 
fo  leave  liim  to  feel  the  utmofl  Rigours  of 
his  Torment?,  as  if  he  had  heen  totus 
HoOio^  all  Man,  and  no  God.  Or,  fccondl\\ 
in  as  much  as  the  heavenly  Father  w^ithdrcw 
all  thofe  adual  Affiilances,  and  all  thofe 
interior  Confolations  that  might  the  leaft 
contribute  to  his  Comfort :  in  a  Word,  if 
he  was  forfaken,  'twas  becaufe  he  himfelf 
would  have  it  lb  j  S,icut  oblatus  eft,  fic  dere^ 
liSius  cfi,  quia  ifyfe  lyoiuit.  Ifaiah  liii.  j. 

And  thus,  thus  having  offer'd  up  a  fwcet 
Sacrifice  of  Prayer  for  his  Enemies  j  Father^ 
forgive  them,  becaufe  they  know  not  what 
they  do  ;  Pater  dimitte  illis,  nefciunt  enini 
quid  faciunt  j  thus  having  confign'd  his 
deareft  Mother  into  the  Hands  and  Care  of 
his  beloved  Difciple  ;  MuUer^  ecce  Filius 
tuus ;  thus,  having  recommended  his  holy 
Spirit  into  the  Hands  of  his  eternal  Father  ; 
Pater,  in  ?nanu5  tuas  cotnmendo  fpiritum ; 
thus  having  promis'd  his  Paradife  to  the 
good  Thief;  Hodie  mccum  eris  in  Paradifo  : 
Thus  having  exprcft  the  ardent  thirfl:  of  his 
Heart  for  the  Salvation  of  all  Mankind,  fitio, 
he  cries  out  with  a  loud  Voice,  confumma- 
turn  eji,  it  is  finiili'd,  the  great  Work  I 
came  for  is  accomplillf  d,  confurmnatum  eft ; 
by  which  he  feems  to  fummon  all  Heaven 
L  I  1  2  and 


SERMON  XIII.  On  the  Pafjion 

and  Earth,  all   Men   and  Angels  to   come 
and  fee  a  triple  Confummation  j  a  Confum- 
mation    of  Love,   of  Cruelty^   of    'Juftice  j 
a  Confummation  of  Love  in  his  own  Hands ;      \ 
a  Confummation  of  Cruelty  in   the  Hands 
of  his  Enemies ;    and  a  Confummation  of 
yiijlice  in  the  Hands  of  his  Father  ;    con- 
Jummatum  ejf,  or,  a   full  Confummation  of 
all  the  Law  and  the  Prophets. 

Et  cum  hcec  dixijfet,  and  after  he  had  faid  | 
thefe  things,  his  Face  grew  wan  and  pale,  his 
Eyes  began  to  fink,  his  Cheeks  to  fall,  his 
Mouth  to  gafp,  and  the  Blood  ran  flowly  from 
all  his  Wounds  J  and  then,  O  then  this  jfefus, 
who,  as  God,  is  from  all  Eternity;  this  jfe/us, 
who,  as  Man,  lived  three  and  thirty  Years, 
about  the  Noon-tide  of  the  Day,  and  in  the 
Noon-tide  of  his  Age,  in  the  PublickView 
of  the  whole  World,  to  the  Aftonfhment  of 
Heaven,  and  the  Amazement  of  the  Earthy 
he  did  wh^it  thefe  naked  Altars  tell  us,  he  did 
what  this  mournful  Sepulchre  tells  us,  he 
did  what  thefe  veil'd  Images  and  cover'd 
Pi(5tures  tell  us,  he  did  what  all  thefe  other 
doleful  Ceremonies  tell  us ;  or  rather  he  did 
what  he  himfelf  can  tell  you  befl: ;  Inclinato 
capite^  e?nifit  fpiritum,  John  xxix.  30.  He 
bov/ed  down  his  all-obedient  Head,  and 
DIED,  and  Died  for  the  Sins  of  his 
People;  propter fcelus popiili fui  mortuus  ejl, 

CON- 


of  our  "Lord  afid  Saviour  Jefus  Chrift.  443 

>h 
CONCLUSION. 

SUN,  thou  bright  Lamp  of  Heaven, 
withdraw  thy  radiant  Beams :  Day,  hide 
thy  Light,  as  not  daring  to  behold  this 
bloody  Deicide;  tremble,  O  thou  Earth 
and  you,  ye  Heavens,  put  on  the  deepeft 
Mourning  to  folemnize  the  bitter  Obfe- 
quies  of  your  great  Creator  ;  Rocks  and 
Stones  fly  to  pieces  at  it.  Veil ;  of  the  Tem- 
ple rend  in  funder;  open,  O  ye  Graves, 
rife,  rife  you  Dead,  go  and  proclaim  the 
Innocency  of  the  Lamb  that  is  flain,  through 
all  the  Streets  of  the  holy  City  ;  make  it 
echo  in  the  very  Temple  it  felf,  let  it 
be  heard  even  in  the  Sa7i5ta  SanBorum, 
in  the  Holy  of  Holies,  for  the  holy  God 
himfelf  is  flruck  Dead  upon  a  Crofs  for 
the  Sins  of  the  People.  But  is  it  he  then, 
O  my  Soul  ?  View  him  well,  is  this  he 
that  crowns  the  Heads  of  his  Saints  with 
Glory,  whofe  Head  is  now  crown'd  with 
piercing  Thorns  ?  Are  thefe  thofe  powerful  ^ 
Hands,  that  with  three  only  Fingers  fupport 
this  mighty  Machine  of  the  World,  which 
are  now  faftened  with  two  crreat  Nails  to 
this  fatal  Tree  of  Sorrow  ?  Yes,  'tis  he. 
But,  O  my  divine  Redeemer,  What's  the 
meaning  of  thofe  two  deep  Holes,  thofe  two 

bleeding 


444  SERMON    XIII.   On  the  PaJJiott 

bleeding  Wounds  in  the  very  midfl  of  thy 
Hands  ?  ^id  funf  plagce  ijlce  i?t  medio  ma- 
maim  tuarum  ?  Ha  !  Soul,  Soul,  know, 
fays  he,  I  received  thefe  Wounds  in  thy 
Houfe,  at  the  Sign  of  the  Serpent  Sin  j  His 
plcigatus  fum  in  domo  eoriim^  qui  diligcba7it 
me,  Zach.  xiii.  6.  Ha !  Sinner,  enquire  then, 
enquire  no  more  by  what  Hand  thefe 
Wounds  were  made,  for  I  muft  tell  thee 
to  thy  Shame,  as  Nathan  told  the  King,  Tu 
es  ille  vir,  thou  art  the  Mv^n  ;  'twas  thy 
Pride  crown'd  his  venerable  Head  with 
Thorns ;  'twas  thy  Impurity  rent  and  tore 
his  tender  Shoulders  with  Whips  and  Scour- 
ges ',  'twas  thy  Avarice  faften'd  his  liberal 
Hands  to  the  Cro/s ;  *twas  thy  Sloth  nail'd 
his  holy  Feet  j  'twas  thy  Anger,  thy  Revenge 
tranfpierc'd  his  amorous  Heart  with  Spears 
and  Launces;  'twas  thy  Senfuality,  thy  In- 
temperance gave  him  this  bitter  Draught 
of  Vinegar  and  Gall  to  drink;  tii  es  ille 
vir,  thou  art  the  Man.  O  Loving  Saviour 
of  the  World,  I  cannot  choofe  but  deplore 
the  Lofs  of  fo  much  Blood,  I  fay,  the  Lofs 
of  fo  much  Blood,  becaufe  all  the  Returns, 
you  can  expedt  from  the  greateft  part  of 
the  World,  is  nothing  but  a  ftrange  Infen- 
iibility  of  all  your  bitter  Sufferings,  attended 
with  fuch  Ingratitude,  as  makes  the  very 
Heavens  blufli  to  fee  it,  and  made  the  great 

Apoflle 


of  our  Lord  and  Saviour  Jefus  Chrift.  44  e 

Apoftle  weep  to  think  on't ;  Nunc  autent  ^ 
jiens  dico^  inimicos  Cruel s  Chrifti  j  ad  Phi^ 
lipp.  iii.  13.  'Tis  not  enough,  it  feems,  for 
the  Wicked  to  fee  their  Jefus  bleeding  in 
his  own  Hands,  the  Hands  of  Love  ;  bleeding 
in  the  Hands  of  his  Enemies,  the  Hands  of 
Cruelty;  bleeding  in  the  Hands  of  his  Father, 
the  Hands  of  yujliee  ;  but  they  mufl  needs 
imbrue  their  facrilegious  Hands  in  his  pre- 
cious Gore :  And,  as  the  fame  Apoflle  tells 
us  in  his  Epiftle  to  the  Hebrews,  vi.  6. 
crucify  him  over  and  over  again  by  Sin; 
RurJ'um  crucijigentes  FUimn  Dei  in  femet* 
ipjis.  Now  they  come  indeed  with  an  ap- 
parent iliew  of  Sandtity,  with  Tears  in 
their  Eyes,  and  perhaps  with  Sorrow  in  their 
Hearts,  to  folemnize  the  doleful  Obfequies 
of  the  World's  Mejjias  :  But  alas !  alas ! 
Scarce  is  the  Son  of  God  intomb'd,  fcarce 
is  the  great  Stone  fealed  up  clofe,  but  away 
they  go,  and  leave  their  J  ejus  all  alone; 
the  ambitious  Man  returns  to  his  Pomps 
and  Vanities ;  the  avaricious  Man  to  his 
Bags  and  his  Coffers ;  the  voluptuous  Man 
to  his  Pleafurcs  and  his  Pallimes,  agd  all  to 
their  old  Haunts,  to  their  old  Habits  and 
vicious  Pradices ;  rurfum  crucijigentes  F/7- 
Imn  Dei. 

But  you,  for  your  parts,  moft  pious  Au- 
ditors, and  dear  Chrijlians^    if  the  Beloved 

of 


'446  SERMON  XIII.  On  the  Paffion,  &c. 

of  your  Souls  is  fo  ill  treated  by  the  ma- 
jor part  of  ungrateful  Mortals,  let  him  find 
a  kinder   Entertainment   at  your   Hands ; 
if  they  trample  the  Blood  of  the  Lamb  un- 
der Foot,  do  you  preferve  it  as  a  precious 
Relick  in  the  holy  Shrines  of  your  Hearts ; 
if  they  daily  wound  him  anew,   and  make 
him   bleed   afrefh    by  Sin,    do  you  bathe 
thefe  Wounds  with  the  daily  Tears  of  Re- 
pentance, and  flop  his  Blood  with  the  ar- 
dent Fires  and  Flames  of  a  loving  Heart : 
In   a    Word,  if  you  love   your   wounded 
yefus^  as  I  hope  you  do,  think  of  nothing 
but   thefe  Wounds ;  fpeak  of  nothing  but 
thefe  Wounds  j    if  you  read,  let  it  be  of 
thefe  Wounds  j   if  you  write,  let  it   be  of 
thefe  Wounds ;  if  you  eat,  dip  every  Mor- 
fel  in  thefe  Wounds  3  nay,   if  you  fleep, 
dream  of  thefe  Wounds ;    and  when   you 
awake,  breathe  the  firft  Ads  of  your  Hearts 
into  thefe  Wounds ;  in  all  your  Afflidions 
and  Tribulations,    fly  for  Refuge  to   thefe 
Wounds ;   and  to  conclude,  live,   live  and 
die  in  thefe  Wounds  of  the  crucified  Jefus ; 
where  now  I  leave  you,  for  in  a  better  Place, 
I  am  fure  I  cannot  leave  you.     Anten. 

End  of  the  Firji  Vo  lu  m  e. 


t. 


1^^ 


.'•^w/ 


'S'^r'.W 


<>-jjVi^5?<fe-iWA~