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S E L E C 1' ^Z^- 




Preach'd before tliclr Majesties 

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


By the Reverend FATHERS 

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



Levi son, 


L N D O N: 

Printed in the Year MDCCXLL 



T O T H E 


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^ 




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 

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. 



"^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 

LUKE ii. 21. 

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



cumcideretur puer, vocatuni eft nomea ejus 

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 

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- 


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. 


Preach'd before the 




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) 

y^s PubliJJfd hy His Majesty's Command. 

Printed in the Year MDCCXLI. 



Preach'd before the 



^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. 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, 


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 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 


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, 



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 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 

• 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 


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) (^ 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- 


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 


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. 



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- 


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 

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^ 


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 



J 7ifn, 6. 

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- 


22 S E R MO N I. 

2 Tim. 2 


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^ 



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- 


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 
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- 



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. 


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 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 ^^ 



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, 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, 


Preach'd before their 


I N 

St J A M E S\ 

O N 


November 28, 1686. 

By the Reverend FATHER 


Preacher in Ordinary to His MAJESTY. 

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



Preach'd before their 


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 & 

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

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. 


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 & 

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

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,//. , 


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 


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 


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 


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 


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 



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- 


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 

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- 

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 


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 

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 


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) 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- 


I Cof. 7. 


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 . 


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 



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 


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 


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- 


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 


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 ! 


de San£l. 



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 


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 

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. 


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 


I Cor. \ It 


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 ! 



S E R M O N 

Preach'd before the 




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. 



Preach'd before the 


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?, 

Luke I . I 





Jh ivincu- 
Matth. 1 1 . 

Luke 1. 17' 

2 Kings 1 . 

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

rum. Vul- 

Met us bat . 
Vulg. re- 
Hub. in 

Mark. 6. 


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 


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 ^ 

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- 


[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 


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 

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 


[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 ^ 


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 


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 


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 

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 
{{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 

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- 

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 


[ 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, 


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 

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 


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. 

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 : 


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 


[ 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. 



Liikt: I I , 

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 


[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 


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 ~- 
0.72 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, 


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 


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 

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: 




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/, 
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^> . 


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- "• 


[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 


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 

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


Preach*d before thci 



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 


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 

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 


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 


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 ; 


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 



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 


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^ 


^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 


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; 



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- 

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 


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 


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 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 



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 


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 


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 


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 


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. 


Prcach'd at 


In His Excellency the 

Spanish Ambaffador's Chapel: 


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. 


Preach'd at 


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- 

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 


[ 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 


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 


[ 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. 


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 


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 


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, 


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 



[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 


"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. 


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 


[ 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 



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 


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 


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, 


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. 


[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- 


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 


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 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 


■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. 


[ 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. 





Preach 'd before the 

K I N G and U E E N, 

A T 


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. 


O F T H E 

Nativity of our Lord, 

Preach'd before the 


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 


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 ; 


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 



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 


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. 


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- 

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, 


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. 


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 


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 ? 


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 


Nativity 'of tiir LORD. 109 

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

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-^ 

■ 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. 


Nativity of our LORD. 115 


'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 

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 


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 


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. 


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- 

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. 


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 


: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, 


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, 




Preach 'd before the 


I N 

Her Chapel at SOMERSET-HOUSE, on 

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

By r H M yl S G 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. 


Preach'd before her MAJESTY the 


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 



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 


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 


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 


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 




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 

Vol. I. S The 

IK SERxMON V. Of thi 


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 



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 

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 : 


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- 


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 


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, 


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 


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 


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 



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, 

'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 


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 


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 


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 


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 


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 


Rom. 1 

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. 


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- 

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 


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. 


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, 


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 

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 ? ye fans of 
men, how long will you let your hearts he 


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 


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, 


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 


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, 


Preach'd before the 


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 

Ai Publijh*d by His Majesty's Command. 

Printed in the Year MDCCXLI. 


Preach'd before their 


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 


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 


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 


Cant. 5. 

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 


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 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 


//'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- 

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 


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 


//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 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 


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 

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- 

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 


!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 



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 


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 


//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 


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 


//'^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 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- 


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. 




O F T H E 

E P I P H A N r, 

Preach'd in the 


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. 




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 

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 


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 


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 


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- 


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 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 


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- 

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- 


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 




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 



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 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 


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 


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 

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. 


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 


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 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 


'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 


Hofea I. 

JE^'hef. 2. 


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- 

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 



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 


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- 


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 


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 


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 


(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 


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- 



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 ■ 


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- 



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 


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 


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 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. 


Upon the Subje(5l of 

Government and Obedience. 

Deliver'd in a 




In His MAJESTY'S Chapel Royal at 


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 


Pricft of the Society of J E S U S. 

Printed in the Year MDCCXLL 


To His Sacred 


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 


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- 

The mofi Dutiful of 
your Majeftfs Suhjecis^ 

Edward Sgarisbrike. 


Catholick Loyalty: 

upon the Subje6l of 

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 



'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 


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 


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 


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. 


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. 


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 


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 


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 


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 


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 


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 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- 


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 


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^ 


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. 


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 


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 


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^ 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 


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, 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 


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 


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 


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 


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 


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- 


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 


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 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 


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 


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. 



Preach'd before the 


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. 

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, 


Preach'd before tlie 


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 


^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 


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 


^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. 


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 


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, 


^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. 


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 


^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- 


^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 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, 


^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. 


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. 


^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- 

^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. 


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 


^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 



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 


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 


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 


^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 

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 ? 


^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 


^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 


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. 


^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 


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 


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, 




Preacli'd before tlie 


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 

As Publipd hy His Majesty's Command. 

Printed in the Year MDCCXLI. 



Preach'd before the 


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 

^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 


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 


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- 


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 

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- 


304 S E R M O N X. Upon the 

ble Night, of Infidelity and of the blackell 

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, 


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 



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 


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 


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 


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 


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 ; 


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, 


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 


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. 


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 


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. 


S E R M O N 


Transfiguration of our L O R D^ 

Preach'd before the 


I N 

Her Chapel at S M E R S B T-tl U S E, 
on the Second Sunday in LENT, 1687-8. 

By r H M ^ S G 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. 


O F T H E 


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 


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 


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^ 


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. 


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 


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 


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- 


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. 


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 


^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 


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. 


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 


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, 


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- 

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- 

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, 


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 


'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- 

To conclude, and fum up in Brief what 
I have difcourfed in this Part, that, like 


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^ 


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. 


Untimely Repentance. 



Preach'd before the Right Honourable 

Lord T E T R E, 

I N 

on Passion-Sunday, April i, 1688. 

By the Reverend FATHER 

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. 


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- 


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 


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- 


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 



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. 


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. 


I F I fhould accufe any here of Impru- 
dence in their temporal Concerns, I were 

• juftly- 



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 


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 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. 


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 


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 ''"•^'^^^ 


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 


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 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 


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 ) 


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. 


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. 


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 


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 


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 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, 


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 ? 


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 


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 


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 


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 ; 


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 



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 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 


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 ^, 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 


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, 


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. 


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 



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. 





Of our Lord and Saviour 


Preach'd before Her MAJESTY the 


I N 

Her Chapel at SOMERSET-HOUSE, 
upon Good-FridaYj April i^, 1688, 

Ey the Reverend FATHER 

ANGEL BIX, of the Holy Order of 

As Puhljpd by Her M a j e s t y 's Special Command. 


Printed in the Year MDCCXLI. 


O N T H E 


Of our LORD and SAVIOUR 


Preach'd before her M A J E S T Y the 


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 


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 


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. 


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 


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 


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 


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. 


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; 


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. 

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 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 


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, 

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 


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 


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 


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 


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. 


of our Lord and Saviour Jefus Ciirill:. 409 


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 


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, 


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 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 ; 

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 


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 


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, 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 

But alas! alas! Here again, whilfl 
i am fpeaking, my Jefu^ is {till diilionour'd 


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 


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 


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, 


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 


^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 


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 


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 


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 


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- 

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 


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- 

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. 


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^ 


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 ; 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 


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 


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, 


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 
T H A N 1 3 quod ejl interpret atum, Deus 



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 


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, 


of our "Lord afid Saviour Jefus Chrift. 443 


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 


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 


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 


'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.