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Steps  of  Afcenfion 


T   O 


GOD- 


Written  Originally  in  Latin 
By  the  Famous   Cardinal 

"BELLARMINE. 


Done  into  Englifh  by  a  Divine  of  the 
Church  of  England. 


Clje  ^econo  CMttom 


LONDON, 

Printed ,  and  are  to  be  Sold  by 
W.  Freeman,  at  the  Bihle,  over 
againfl  the  Middle  Temple  Gate,  in 
Fleetftreet,  MDCCV. 


I 


TO    THE 

Proteftant  Reader. 


DOnt  Imagine,  good  Reader,  when 
thou  feeft  the  Name  of  Cardinal 
Bellarmine,  the  great  Champi- 
on of  the  Roman  Caufe>  that 
thou  art  going  to  be  diffuted  out  of  thy  Religi- 
on ;  affure  thy  felf  here  is  not  in  this  whole 
Manual,  fo  much  as  one  Argument  to  beget  in 
thee  a  Dijlike  of  that  which  thou  profeffefl, 
and  consequently,  no  Defign  to  carry  thee  o* 
ver  to  any  diflani  Communion  :  Thou  hafl  not 
here  to  do  with  Bellarmine  the  Polemick, 
and  Controverfial,  but  with  Bellarmine  the 
Traclical  Divine.  Thou  findefi  him  not  in 
the  Confiflory ,  but  retird  to  his  Clofet, 
Jlrippd  of  his  Cardinal  Robes,  and  appear- 
ing in  the  mean  Habit  of  a  Chriflian  ?iU 
grim.  Thou  wilt  dif cover  no  other  Aim  or 
Intention,  but  to  make  thee  a  true,  zealous, 
and  a  fin  cere  Chriflian  :  To  take  off  thy  Af> 
feci  ions  from  this  vain,  and  perifhing  World, 
and  to  fix  'em  where  Felicity  can  only  be 
found.  In  order  to  fo  great  an  End,  he  pre- 
fents  thee  with  a  noble  Idea  of  the  Creator 
of  the  Univerfe :  With  fuch  a  Reprefcntali- 

A  z  on 


To  the  ReaderT 

on  of  his  Greatnefs  and  Purity,  his  Power 
and  Wifdom,  his  Mercy  and  Juflice,  that 
3 twill  be  hard  for  thee  to  read  with  Adver- 
tencv,  and  not  to  have  awful  and  reverend 
Apprehenfions  of  Him,  or  not  to  endeavour 
after  a  fuitable  Behaviour  towards  fo  Ado* 
rable  a  Being. 

The  Good  things  above,  and  thefe  below, 
he  fets  in  fo  true  a  Light,  that  all  Subluna- 
ry will  appear  what  they  really  are,  mere 
Trifles  and  Child ifh  Vanities  ;  the  Ccleflial 
infinitely  valuable,  and  worthy  thy  mqfl  fo- 
licit ous  purfuit.  He  very  frequently  puts 
thee  in  Mind ,  that  thou  confiflefl  of  Soul 
as  well  as  Body  :  And  tells  thee  there  is 
Food  as  proper  to  the  one  as  the  other,  and 
that  the  Soul  is  no  lefs  capable  of  Starving 
than  the  Body.  Nor  is  he  more  induflrious 
to  convince  thee  of  the  necefftty  of  Spiritual 
Food,  than  careful  to  provide  it  for  thee  : 
Such  '  indeed  as  well  digefled ,  will  pre- 
fer ve  thy  Soul  in  a  ft  ate  of  Health  and  Vi- 
gour, as  will  keep  it  from  forfeiting  on  Rich- 
es, Pleafures,  and  Honours :  As  will  fecure 
it  from  the  Lethargy  of  Indifferency  and  In- 
devotion :  From  the  Tumours  of  Pride  and 
Preemption  ,  from  the  Spiritelefnefs  of  Def- 
pair;  and,  in  a  word,  fuch  Food  as  will  in 
fome  meafure  enable  thee  to  run  the  Race 
that  is  fet  before  thee,  and  to  mount  up  with 
Eagles  win^s  to  the  place  of  Reft  and  Iran- 
quiiliip  And 


To  the  Reader. 

And  as  the  Book  is  replete  with  Notions 
truly  fublime,  pious,  and  Chriflian,  Qfuck,  and 
jo  many  as  thou  will  hardly  meet  with  elfe- 
where  in  jo  little  room,')  fo  are  they  orderly 
Digefled,  and  Regularly  Method izd.  It  is 
no  confusd,  incoherent  Rhapfody,  but  a  per- 
feci  Concatenation,  of  Thoughts,  the  fir jl 
Link  naturally  directing  to  the  2d,  the  2d  to 
the  }d,  andfo  on  to  the  end  of  the  Chain. 

It  was  from  the  Conftderation  of  the  fer- 
viceablenefs  of  this  Manual  to  the  Nobler 
part,  that  the  Author  calf  d  it  his  Benjamin, 
the  Child  of  his  Delight ,  that  he  preferred 
it  fo  much  to  the  reft  of  his  Practical  or  De- 
votional Traces,  as  to  make  it  not  only  his  Fa- 
vourite, but  Companion,  and  to  treat  the  0- 
ther,  in  comparison  with  this,  as  Foreigners, 
and  fuch  as  had  no  Relation  to  him. 

Now  if  the  Original  merit  the  Opinion  I 
have  of  it,  and  this  account  be  jufiifiable,  I 
fhall  need  to  make  no  Apology  for  attempting 
to  make  it  more  publick,  no,  tho  I  fhould  not 
have  done  Right  to  the  Author,  hecaufe  pro- 
bahly  I  may  put  fome  of  better  Abilities  , 
and  more  leifure,  upon  f applying  my  Deficien- 
cies. And  as  I  (hall  be  very  well  pleas  d  if 
it  meets  with  a  kind  Reception,  fo  if  the  con- 
trary be  its  Fate,  I  fhall  not  be  dijiurb'd, 
being  confcious  of  a  good  Intention,  that  is9 
not  of  Jranjlating  either  for  Applaufe ,  or 
Profit,  or  out  of  a  vain  de firing  of  appearing 

in 


To  the  Reader. 

in  Print,  hut  from  an  hopeful  Profpeft  it  may 
have  a  good  Effect  upon  J  owe,  as  I  humbly  and 
comfortably  conceive  it  has  already  had  upon  my 

What  remains  is  to  acquaint  thee  that  I 
have  omitted  a  few  paffages  in  the  Original \ 
Qfcarcely  amounting  to  three  Pages  )  relating 
to  Saints  or  Angels ,  or  looking  like  Legendary 
Reports ',  becaufe  I  would  remove  all  preju- 
dice. By  this  Mutilation  the  Book  lofes  none 
of  its  Strength,  for  the  Paffages  I  f peak  of 
are  Supernumerary^  the  Author  having  fuffici- 
ently  both  proved  and  clear  d  his  Points  with* 
out  them. 


Hmnpfiead  'June  the  5th,  J^J    HALL* 


THE 


THE 

CONTENTS. 

Step.  I.  jOtitym  the  Confederation  of  Man. 
F  Fol.  i 

Step.  II.  From  the  Confederation  of  the 
Greater  World.  20 

Step.  III.  From  the  Confederation  of  the 
Earth.  }  8 

Step.  IV.  From  the  Confederation  of  Wa- 
ters, efpecially  of  Fountains.  5  ; 

Step.  V.  From  the  Confederation  of  the 
Air.  72 

Step.  VI.  From  the  Confederation  of  Fire. 

Step.  VlL  From  the  Confederation  of  Hea- 
ven, Suny  Moon,  and  Stars.  1 03 

Step.  VIII.  From  the  Confederation  of  the 
(fictional  Soul.  122 

Step.  IX.  From  the  Confederation  of  An~ 
gels.  140 

Step.  X.  From  the  Confederation  of  the 

EJJence 


The  Contents. 

EJJence  of  God  by  the  Similitude  of 
Corporeal  Greatnefs.  156 

Step-  XI.  From  the  Confideration  of  the 
Greatnejs  of  God's  Tower,  by  Simili- 
tude of  Corporeal  Greatnefs.  *77 

Step.  XII.  From  the  Confideration  of  the 
Greatnefs  of  the  Wifdom  of  God,  by  Si- 
milkude  of  Corporeal  Greatnejs.      \  93 

Step.  Xill.  From  the  Confideration  of 
God's  fr  attic  al  Wifdom.  to 6 

Step.  XlV.  From  the  Confideration  of 
God's  Mercy.  23$ 

Step.  XV.  From  the  Confideration  of  the 
Greatnefs  of  Divine  jufticey  by  the 
Similitude  of  Corporeal  Greatnefs.    150 


ERRATA. 

pAge  if,  line  14,  tor  tmpofpbility  read  Impaffibility.  p. 29, 1.  4,  r.  Confi- 
latiohs.  p.  36,  after  the  Third  Step,  add,  From  the  Confidttation  of 
the  Earth  p.  44,  !.  7,  for  Sitbtety  r.  Subtlety,  p.  73,  1.  4,  for  proder  r. 
proper:  p.  80,  1,  5,  for  <w  read  m.  p.  134,  after  Ch.  %th.  r.  Ninthly,  p.  142, 
after  thou  add  haft.  p.  145,  1.  17,  for  he  r.  God.  p.  160,  I.  19,  for  Jhall 
T.fhatt.  p.  16s,  1.  i?,  r.  Virtu*,  p.  169,  1.  8,  r.  as  are.  p.  171,  1.  8,  r. 
Humility,  p.  219,  I.  12,  after  Honour,  add  f$  Gw<,  p.  235,  fc  3i>  for 
JW«wi  r.    Mankind. 


THE 


1 -. 

THE 

FIRST    STEP 

OF    THE 

Ladder  of  Afcenfion 
t  o 

GOD. 

From  the  Confederation  of  Man. 


CHAR     I. 

E  that  defires  in  earneft  to  ere&  a 
Ladder  by  which  he  may  afcend 
as  high  as  to  God  Almighty,  ought 
to  make  the  firft  Step,  from  the 
Confideration  of  himfelf.  For  every  Indi- 
vidual amongft  us,  is  both  the  Creature 
and  Image  of  God,  and  nothing  is  nearer  to 
us  than  our  felves.  Mojes  therefore  with 
good  reafon  thus  advifes,  Attend  to3  or  narrow- 
B  k 


Steps  of  Afcenfion  to  Go  J. 

ly  obferve  thy  felf.  Upon  which  words  Bafil 
the  great  compos'd  a  notable  Difcourfe.  For 
he  that  fhall  carefully  furvey  the  outward, 
and  diligently  infped:  the  inner  Man,  will  find 
himfelf  to  be  a  fort  of  Epitome,  and  Abridge- 
ment of  the  Univerfe,  and  hence  eafily  take 
his  Rife  to  the  Creator  of  all  things. 

But  my  Defign  at  prefent  is,  only  to  inquire 
into  the  four  common  Caufes.  viz*  i.  The 
Author  of  my  Being.  2.  The  Materials  he 
compos'd  me  of.  3.  The  Form  he  endowed 
me  with.    4.  For  what  End  he  produc'd  me. 

For  by  enquiring  after  the  Author  of  my 
Being,  I  mall  find  him  to  be  God  alone.  If 
I  enquire  after  the  Matter  I  am  made  of,  it 
will  appear  to  be  entirely  nothing;  from 
whence  I  muft  needs  infer,  that  all  that  is  in 
me  was  made  by  God,  and  that  He  has  the 
fole  Right  and  Propriety  in  me.  If  I  en- 
quire after  my  Form,  I  mall  find  that  I  am 
the  Image  of  God.  If  I  make  enquiry  after 
my  End,  I  fhall  find  the  fame  God ,  to  be 
my  fupream  and  compleat  Happinefs.  By 
this  I  muft  needs  underftand  that  I  am  fo 
nearly  related  to  God,  and  have  fo  great  a 
dependence  upon  him,  that  He,  and  none  but 
He  is  my  Creator,  the  Author  of  my  Being, 
that  He  is  my  Father,  my  Example,  Happinefs, 
■Ax\d  all  things.  And  when  my  Underftanding 
fhall  be  fo  fir  enlightned,  is  it  poffiblel  /hould 
not  feek  him  with  the  greateft  ardour  and 
defire?  Hew  can  my  thoughts  not  be  taken 
up  with  the  Contemplation  of  hini?  How 
muft  my  heart  pant  after  him  ?  how  muft  my 
Soul  long  to  behold  and  enjoy  him  ?  with 
what  horrour  muft  I  refieft  on  the  ftupidity 

of 


Steps  of  Afcenfion  to  God.  3 

of  my  heart,  which  for  days.,  and  months, 
and  years,  hath  had  nothing  lefs  in  its 
thoughts  and  queft  than  God,  who  alone  is 
all  things  tome? 


CHAP.    II. 

BU  T  let  lis  a  little  more  nicely  examine 
each  particular.     I  ask   thee,    my  Soul, 
who  it  was  that  caus'd  thee  to  be,  when  not 
long  fince  thou  hadft  no  Being  ?  The  Parents 
of  thy  flefh  certainly  did  not  beget  thee,  for 
that  which  is  born  of  the  fielh,  is  flefh ;  but 
thou  art  not  flefh  but  Spirit;  neither  did  Heaven 
or  Earth,  the  Sun  or  Stars  produce  thee,  for 
chefe  are  bodies,but  thou  art  incorporeal.  Nor 
could'ft  thou  be  owing  for  thy  Being  to  An- 
gels, or  Archangels,  or  other  fpiritual  Crea- 
tures, for  thou  art  not  produc'd  from  Matter, 
but  created  purely  out  of  nothing,  but  none 
but  an  omnipotent  God  can  bring  fomething 
out  of  nothing.     God  then  alone,  when  he 
faw  fit,  without  any  Co-adjutor  or  Affiftant, 
With  his  own  hands,  which  are  his  Under- 
Handing  and  Will,  did  give  thee  Being.     But 
perhaps  thou    wilt  fay,  it  was  not  God  him- 
felf,  but  fome  of  his  Creatures  that  produc'd 
thy  Body ;  fo  that  the  Soul  ought  to  acknow- 
ledge God  for  her  Author,    but  the   Body 
fhould  afcribe  its  Being  to  Parents.     This  is 
a  great  miftake  ,•  for  though  God  make  ufe  of 
Parents  that  are  Men  and  Women  to  beget 
flefh,  as  of  the  meaner!  Labourers  to  build  an 
Houfe,  yet  He  himfelf  not  only  is,  but  ex- 
B  %  pecte 


Steps  of  Afcenfwn  to  God. 

pects  to  be  called,  the  Mafter-builder,  the  reaf 
and  true  Father  of  both  Soul  and  Body,  and 
confequently  of  the  whole  Man.  For  if  they 
who  begat  thy  flefh,  were  indeed  theAuthors, 
and  ( as  I  may  fay  )  the  Architects  of  thy 
Body,  they,  no  doubt,  would  know,  how 
many  Muicles ,  Veins,  and  Nerves,  how  many 
greater  and  leffer Bones,  how  many  Humours, 
and  Cavities  could  be  found  in  an  humane 
Body,  all  which  they  are  ignorant  of,  unlefs 
they  inform  themfelves  from  Anatomy.  Be- 
fides,  when  the  Body  is  diltemper'd ,  when 
a  Member  is  decay 'd  or  cut  off,  were  they 
indeed  the  Authors  of  the  Body,  that  very  Art 
which  at  fir  ft  enabled  them  to  frame  it,  would 
no  queftion  empower  them  to  repair  it :  3S 
you  know,  they  who  make  Clocks,  or  build 
Houfes,  underftand  how  to  difpofe  the  feveral 
parts ,  and  when  diforder'd ,  to  fet  them  right 
again.  But  thefe  are  things  furpaffing  the 
Power  and  Knowledge  of  Parents.  Confider 
farther,  that  the  joyning  together  of  Soul  and 
Bod}r,  which  is  the  principal  part  in  the  make 
of  humane  Nature,  can  only  be  effected  by 
an  Artift  of  infinite  Power.  For  by  what 
Art  inferior  to  divine,  can  Flefh  and  Spirit  be 
ib  clofely  conjoyn'd,  as  to  become  one  Sub- 
ftance  ?  For  the  Body  has  no  proportion , 
nor  fimilitude  with  a  Spirit.  It  was  He  there- 
fore that  brought  it  about,  who  only  doth 
wonderful  things. 

Well  therefore  fpeaks  the  Spirit  of  the  Lord 

by  Mcftes  Deut.  32.    6.  Is  not  he  thy  father  that 

hath  bought  thee  ?    hath  not  he  maje  thee  and  e- 

ft  abided  thee?   And  by  the  mouth  of  holy  Job-, 

10.   11,    Thou  haft  chat  bed  me  with  skin   and 


Steps  of Afcenfion  to  Go  J. 

fiejl),  thou  haft  fenced  me  with  bones  and  finews, 
And  by  the  Royal  Prophet,  Thy  hands  have  made 
andfajhiond  me.  And  in  another  Pfalm,  Thou 
haft  formed  me  and  laid  thine  hand  upon  me.  And^ 
by  that  moft  prudent  Woman  the  Mother  of 
the  children  of  the  Maccabees,  2  Mac.  7.  22. 
I  cannot  tell  how  you  came  into  my  Womb,  for  I 
neither  gave  you  Breath  nor  Life,  neither  was  it 
I  that  formed  the  Members  of  every  one  of  you,  but 
doubtlefs  the  Creator  of  the  World,  who  formed  the 
Generation  of  Man,  and  found  cut  the  beginning 
of  all  things.  From  which  Confideration  our 
Lord  Chrift,  who  is  the  Wifdom  of  God, 
enjoyns  us  to  call  no  one  Father  upon  Earth, 
Becaufe  one  is  your  Father  who  is  in  Heaven.  From 
whofe  Admonition  St.  Auguftin  thus  addreffed 
himfelf  to  God,  touching  his  Child,  that  was 
illegitimately  begot ;  cc  It  is  thou  who  didft 
wfo  curioufly  form  and  famion  him,  for,bating 
f€  the  criminal  part,  I  contributed  nothing 
iC  towards  him. 

Well  then,  my  Soul,  if  God  is  the  Author 
of  both  Soul  and  Body,  if  He  is  thy  Father, 
if  thou  art  fupported  and  maintained  at  his  Ex- 
pence,  if  thou  deriveft  from  him  all  that  thou 
haft,  and  all  thy  Expectations  are  from  him, 
why  doit  not  thou  make  thy  boaft  of,  and  glo- 
ry in,  fo  great  a  Father  ?  Why  doft  thou  not 
love  him  with  all  thine  Heart?  Why  doft 
thou  not  for  his  Sake  look  down  with  an 
Eye  of  Contempt  upon  all  earthly,  periling 
Things  ?  Why  doft  thou  fuffer  vain  Defires 
to  harbour  in  thy  Breaft,  and  to  Lord  it  over 
thee  ?  Lift  up  thine  Eyes,  and  look  upon 
him  :  Stand  in  no  dread  of  what  any  Enemy 
thou  haft  uDon  Earth  can  dp  unto  thee,  when 
B  3  thou 


6  Step  of  Afcenfion  to  God. 

thou  hall  an  Almighty  Father  in  Heaven. 
With  what  AiTurance  thinkeft  thou,  and 
Affe&ion  did  David  fay,  I  am  thine ,fave  me  ? 
Couldeftthou  comprehend,my  Soul,  what  this 
means,  that  the  Omnipotent  and  Everlafting 
God,  who  ftands  in  no  need  of  thy  Goods, 
whether  of  Mind,  Body,  or  Eft-ate,  and  would 
notfuffer  the  leaft  Detriment  in  thy  Perdition, 
yet  never  turns  away  his  Eyes  from  thee,  and 
is  in  all  Refpe&s  as  folicitoufly  concerned 
for  thee,  as  if  thou  wert  his  peculiar  Trea- 
fure ;  thou  wouldeft  certainly  place  thy  whole 
Truft  and  Affiance  in  him,  thou  wouldeft  reve- 
rence him  as  thy  Lord,  love  him  as  thy  Father, 
nor  would  the  greateft  Temporal  Good  orE~ 
vil  be  able  to  divert  thy  Love  from  him. 


CHAP.    III. 

PRoceed  we  now  to  the  Matter  whereof 
Man  is  formed.  That  indeed  is  very 
mean,  but  the  meaner  it  is,  the  fitter  Matter 
it  fuggefts  to  us,  of  begetting  the  Virtue  of 
Humility,  than  which  nothing  in  this  State 
is  more  beneficial,  nothing  more  rare,  nothing 
therefore  more  highly  to  be  prized,  or  more 
earneftly  defired. 

As  to  the  Matter  then  of  the  Soul  without 
all  doubt,  it  is  purely  nothing,  than  which, 
what  can  be  conceived  more  defpicable  and 
vain  ?  As  for  the  immediate  Matter  of  the  Bo- 
dy, what  is  it  but  menftruous  Blood  ?  A  thing 
fo  impure  and  filthy,  that  our  Eyes  have  an 
Averfion  to  behold  it,    our  Hands  to  touch 

it. 


Steps  of  Afcenfion  to  God. 

it   and  our  Minds  an  Abhorrence  to  the  very 
Thoughts  of  it.    What  was  the  firft  Man  com- 
pofed  of  but  red  and  barren  Earthy  but  Dull 
and  Clay  ?  God  formed  Man,  faith  the  Scrip- 
ture^ of  the  Duft  of  the  Ground,     And  again  faid 
God  to  Man,  Duft  thou  art,  and  unto  Daft  fialt 
thou  return.  "Wherefore  the  Patriarch  Abraham, 
mindful  of  his  mean  Originates  thus  preface 
his  Addrefs  to  the  Almighty,  I  ha've  taken  upon 
me  tofpeak  to  my  Lord  who  am  but  Duft  and  jfbes. 
But  we  have  not  yet  fully  difcovered  the  vilenefs 
of  that  Matter  we  are  made  of.    For  the  very 
Dull  or  Earth,  had  its  Original  from  nothing. 
For  in  the  beginning  God  created  the  Heaven 
and  the  Earth,  which  certainly  he  did  not  pro- 
duce from  another  Heaven  and  Earth,    but 
from  nothing.     Thus  we  fee  all  that  reduc'd 
to  nothing,  wFfefeof  that  haughty  thing  cal- 
led Man  "is  cofftfpofed,  with  refped  both  to 
Soul  and  Body.     There  is  nothing  therefore 
whereof  he  may  glory,  as  if  he  had  not  re- 
ceiv'd  it  from  God.     The  Works   indeed  of 
Men,  whatever  they   are,   whether  they  are 
the  Produ&s  of  Art  or  Labour,  have  always 
fomething  of  themfelves,  whereof  were  they 
fenfible,  they  might  glory  againlt  their  Ma- 
ker.    For  a  Yeifcl  of  Gold,  a  Chcft  of  Wood, 
an  Houfe  of  Marble  or  Ivory,  had  they  the 
uie  of  Speech,  might  truly  averr  to  their  Ma- 
ker, I  am  owing  to  thee  for  my  Form,  but 
not  for  rtiy  Matter,  and  that  is  more  precious 
which  I  have  from  my  felf,  than  what  I  have 
receiv'd  from  thee.     But  Man,  who  hath  no- 
thing from  himfelf,  and  of  himfelf  is  aitoge-. 
ther'nothins;,  hath  nothing  to  glory  of.     And 
therefore  the  Apoftle  affirms  very  .truly,   If 

B  4  m 


8  Steps  of  Afcenfton  to  God. 

any  one  reckons  himfelf  to  be  fomething  when  he 
is  nothing,  he  deceiveth  himfelf.     And,  What  haft 
thou  that  thou  haft  not  received  ?  but  if  thou  haft 
received,  why    boafteft  thou   as  if  thou   hadft  not 
received  ?  With  whom  accords   St.  Cyprian,  We 
ought  to  glory  in  nothing,  becaufe  we  have  nothing 
Obje£h  of  our  own.    But  you  will  fay,  Men  are  Au- 
thors of  many  noble  Works,  for  which  they 
are  defervedly  commended,    becaufe  Virtue 
Sol.   improves  by  Commendation.     What  you  fay 
is  very  true,  Men  are  Authors  of  many  noble 
Works,  which  merit  Praife,  and  for  which 
they  may  glory,  provided  they  purfue  the  A~ 
poitle's  Advice-,  which  is,  That  he  who  glory eth 
Jlwuld  glory  in  the  Lord.   When  a  Man  hath  Ac- 
complished fome  excellent  Work,  I  defire  to 
know  of  what  Matter  he  made  it..?    By  what 
Power  he    was  able  to  go  through  with  it  ? 
By  whofe  Dire&ion  and  Affiilance  he  con- 
triv'd  it  ?  He  made  it,  no  doubt,  from  Mat- 
ter, not  which  he  himfelf,   but  which  God 
creatde.     He  contriv'd  and  hnilh'd  it  not  by  his 
own  Strength  and  Dire&ion,  but  by  God's, 
without  whofe  Affiftance  nothing  laudable 
can  be  effected.      God   works  many    good 

*  things  in  Mao,  without  Man's  Concurrence, 

*  but  all  the  good  Man  doth,  is  from  a  Pow- 
er derived  from  God.  Therefore  God  vouch- 
fafeth  to  ufe  the  Miniftery  of  Man  in  do- 
ing that  good,  which  he  could  do  of  him- 
felf,  the  more  to  oblige  Man  not  to  affume 
the  Glory  to  himfelf,  but  to  glory  in  the 
Lord. 

Therefore  my  Soul,  if  thou  art  wife,  always 
fit  down  in  the  low  eft  Place,  and  rob  not 
God,  in  any  Degree,  of  his  Glory.     Stoop  to 

thine 


Steps  of  Afcenfion  to  God. 

thine  own  Nothingnefs,  which  is  truly  thine 
own,  and  all  the  "World  fliall  not  be  able  to 
puff  thee  up  into  Pride.    But  becaufe  this  pre- 
cious Virtue  of  true  Humility,  was  almoft  de- 
parted from  the  World,  and  could  neither  be 
met  with  in    the  Writings  of  Philofophers,* 
nor  in  the  Morals  of  the  Gentiles,  the  Ma- 
tter of  Humility    came  down  from   Hea- 
ven, who  being  in  the  form  of  God,  thought  it  no 
robbery  to  be  e<\ual  with  God,  butmadehimfelfof 
%G  reputation,  and  became  obedient  unto  death,  e- 
<ven  the  death  oftheCrofs,  and  [aid  unto  Mankind^ 
Learn  of  me,  for  I  am  meek   and   lowly,  and  ye 
fljall  find  reft  unto  your  fouls.     Wherefore  my 
Soul,  if  thou  artaJhamed  to  imitate  the  humi- 
lity of  men,  blulh  not  to  imitate  that  of  God, 
who  can  neither  deceive  nor   be  deceived, 
and  who  refifteth  the  proud,  but  giveth  Grace 
unto  the  humble. 


CHAP.     IV. 

IT  follows  now  that  we  confider  the  Form, 
which  is  the  third  Caufe  we  propos'd  to  di£. 
courfe  of.  And  indeed  by  how  much  the 
Matter  whereof  Man  is  made,  is  more  vile 
and  mean,  by  fo  much  the  Form  which  is  gi- 
ven him  appears  to  be  more  precious  and  ex- 
cellent. I  mall  not  take  any  notice  of  the 
exteriour  Form,  that  is,  the  Figure  or  Shape 
of  Man's  Body,  which  furpaffeth  that  of  all 
other  Creatures,  for  this  is  not  a  Subftantial 
but  an  Accidental  Form.  The  fubftantial 
Form  then  of  Man,  which  makes  him  to  be 

Man, 


io  Steps  of  Afcenfion  to  God. 

Man,  and  diftinguifceth  him  from  the  reft 
of  Animals j  is  an  Immortal  Soul,  endued 
with  Reafon  and  Free- Will,  the  Image  of  God, 
Copied  from  the  divine  Original.  For  when 
God  Was  pleas'd  to  make  Man.,  we  find  that  he 
thUsexprefs'd  himfeif  ;  Gen.  1. 1.  Let  us  ?nake 
ma7i  in  our  Image ,  after  our  likenefs3  and  let  them 
have  dominion  over  the  fjli  of  the  fea^  and  over 
the  fowl  of  the  air 3  and  over  the  cattel,  and  over 
all  the  earthy  a?id  over  every  creeping  thing  thai 
creepeth  upon  the  face  of  the  earth.  Man  then  is 
the  Image  of  God,  not  upon  the  account  of 
his  Body.,  but  his  Spirit,  for  God  is  a  Spirit, 
not  a  Body.  There.,  as  St.  Bajil  faith,  is  the 
Image  of  God,  where  there  is  that  which 
commands  the  reft  of  the  Creatures.  But 
Man  hath  Command  over  the  Beafts ,  not  by 
virtue  of  the  Members  of  his  Body,  which  in 
refpect  of  ftrength  are  infericur  to  thofe  of 
Brutes;  but  by  virtue  of  his  Mind  endued 
with  Reafon  and  Free-will.  For  Man  pre- 
fides  not  over  the  Beafts  by  virtue  of  what 
he  hath  in  common  with  them ,•  but  by  that 
which  diftinguifheth  him  from  them,  and 
conftitutes  him  the  Image  of  God. 

Lift  up  then,  my  Soul,  lift  up  thy  mind 
towards  thy  Pattern,  and  confider,  that  all 
the  Excellency  of  an  Image  or  Pi&ure,  con- 
tub  in  its  Similitude  with  the  Origin  :l.  For 
if  (for  inftance)  the  Original  be  deYofm'd  and 
ugly,  as  that  of  the  Devil  is  ufually  reprefent- 
ed,  the  Excellency  of  the  Tranfcript  will  be 
to  referable  the  deformity  of  the  Original. 
So  that  deformity  in  the  Original  will  conti- 
nue fo,  but  deformity  in  the  Tranfcript  will 
be  Beauty.  But  if  the  Original  be  alfb  beau- 
tiful. 


Steps  of  Afcenfion  to  God.  1 1 

tiful  ,  the  Pi&ure  will  be  precious  indeed, 
if  it  come  up,  in  good  meafure  to  the  beauty 
of  the  Original,  And  could  Senfe  be  fuper- 
added  to  the  Pidure,  it  would  defire  no- 
thing more  earneftly,  than  to  be  ever  look- 
ing upon  the  Original,  to  imitate  its  Beha- 
viour, and  become  in  all  refpeds  as  like  it  as 
poffible. 

Nov/  God,  my  Soul,  is  thy  Pattern,  who  is 
infinite  Beauty,  and  Light,  in  whom  is  no 
darknefs,  at  whofe  brightnefs  the  Sun  and 
Moon  Hand  amaz'd.  And  that  thou  mayeft 
with  the  greater  eafe  tranfcribe  the  Beauty  of 
fo  great  an  Original,  that  thou  mayeft  defire 
to  he  like  him,  and  attain  thy  defire,  in  which 
thing  all  thy  Perfection,  all  thy  Profit,  all 
thine  Honour,  Joy,  and  Satisfaction,  and, 
in  one  word,  all  thy  Good  confifts  ,•  consider 
that  the  beauty  of  God  thy  Example,  doth 
confift  in  Wifdom  and  Holinefs.  For  as  the 
beauty  of  the.  Body  refults  from  the  Sym- 
metry of  the  Members,  and  Amiablenefs  of 
Colour  ,•  fo  in  the  fpiritual  Subftance,  Light 
of  Wifdom  is  lovelinefs  of  colour,  and  Ju- 
ftice is  proportion  of  Members.  Now  by  Ju- 
ftice  is  not  meant  any  particular  Virtue,  but 
that  general  one  which  comprehends  all : 
Therefore  that  is  the  moll  beautiful  Spirit, 
whofe  Mind  is  brighten  d  with  the  Light  of 
Wifdom,  and  whofe  Will  is  replenifli'd  with 
perfed  Juftice.  Now  God,  O  my  Soul,  who 
is  thy  Examplar  and  Pattern,  is  Wifdom  it 
felf,  Juftice  it  felf,  and  confequently  Beauty 
it  felf.  And  becaufe  both  Juftice  and  Wifdom 
are  in  holy  Writ  fignified  to  us,  under  the 
Name  of  Holinefs,  therefore  the  Angels  in 

Jfaiah 


12  Steps  ofAfcenfion  to  God. 

Ifaiah  cry  unto  God  Holy,  Holy,  Holy,  Lord  God 
of  Hofis.  And  God  himfelf  calls  unto  his  I- 
mages,  Be  ye  holy,  for  I  the. Lord  your  God  am  ho- 
ly. And  in  the  Gofpel  ourLord  commands, 
Be  ye  perfeB  as  your  heavenly  Father  is  perfeB. 

If  there  for  e,  my  Soul,  thou  defireft  to  be- 
come the  true  Image  of  God,  and  nearly  to 
refemble  thy  Pattern,  thou  mult  be  in  love 
with  Wifdom  and  Juftice  above  all  other, 
Things.  True  Wifdom  is  to  judge  of  all 
things  according  to  the  highelt  Caufe.  The 
higheit  Caufe  is  the  Divine  Will,  or  that  Law 
which  difcovers  the  Will  of  God  to  Men. 
If  therefore  thou  art  in  love  with  Wifdom, 
thou  mull  take  efpecial  Care  not  to  liiten  to 
the  Di&ates  of  the  Law  of  Flefli ;  not  to  at- 
tend to  the  Judgment  of  the  Senfes  ■  not  to 
take  thy  Meafures  from  the  vain  World,  or 
the  Advice  of  Relations,  much  lefs  from  the 
Suggeftions  of  Flatterers.  To  all  thele  thou 
mult  turn  a  deaf  Ear,  and  only  liiten  to 
the  Will  of  thy  Lord,  and  do  thou  always  ac- 
count, that  what  accords  with  the  Divine  Will 
and  Law,  is  thy  true  Interelt,  and  makes  for 
thine  Honour,  and  is  on  all  Accounts  good 
and  deferable.  This  is  the  Wifdom  of  the 
Saints,  of  which  the  Wife  Man  gives  this  Ac- 
count, Wifdom  J.  io.  I  loved  her  above  Health 
and  Beauty,  and  chofe  to  have  her  infiead  of  Light  $ 
for  the  Light  that  cometh  from  her  never  goeth  out, 
all  good  things  come  together  to  me  ivith  hert 

Now  Junice,  which  is  the  other  part  of 
Spiritual  Beauty,  comprehends,  indeed,  all 
Virtues  which  adorn  and  perfect  the  Will,  but 
efpecial ly  Charity,  which  is  the  Mother  and 
Root  of  all  Virtues,  of  whiqh  St.  Jugujlln  in 

his 


Steps  of  Afcenfion  to  Go  J.  1 3 

his  Book  of  Nature  and Grace,  towards  the  end, 
thus  difcourfeth.  "  Charity  begun,  is  Juftice 
"  begun  ;  Charity  improv'd,  is  Juftice  im- 
€i  prov'd  ;  compleat  Charity,  is  compleat  Ju- 
cc  ftice.  For  he  that  loveth,  hath  fulfilled  the  Law > 
becaufe  Love  worketh  no  evil,  and  therefore  Love, 
as  the  Apoftle  informs  us,  is  the  fulfilling  of  the, 
Law.  And  on  the  contrary,  he  that  keepeth 
his  Word,  that  is,  his  Commandments,  in  him  the 
Love  of  God  is  perfetf,  according  to  St.  John  I 
Ep.  1.  And  therefore  they  who  defire  to  be 
like  their  Pattern,  ihould  conform  to  St.  Paufs 
Direction,  Eph.  f.  Be  Followers  of  God  as  dear 
Children,  and  walk  in  Love.  For  the  Son  is  the 
Image  of  the  Father,  and  all  the  excellency 
of  the  Image  (as  has  been  already  obferv'd)  is 
nearly  to  refemble  the  Original. 

Could'fl  thou,  my  Soul,  arrive  at  a  clear 
linderftanding  of   thefe  things,     and  being 
made  like  to  thy  Pattern  in  the  Beauty  of  true 
Wifdom,  and  real  Holinefs,  approve  thy  felf 
to  the  King  of  Kings,  what  abundance  of 
Peace  wouldeft  thou  enjoy !  What  Tides  of 
Pleafure  would  ftill  be  flowing  in  upon  thee  ! 
How  eafily  wouldft  thou  flight  all  worldly  De- 
lights !  And  on  the  contrary,  didftthou  con- 
fid  er  how  highly  God  Almighty  is  provok'd, 
when  he  fees  his  Images  unadorned  with  the 
Light  of  Wifdom,  and  the  Beauty  of  Juftice, 
to  be  funk  in  the  Mire  and  Puddle  of  Sin,  and 
wrapp'd  up  in  Darknefs ;  when  he  beholds 
Man,  who  was  fo  highly  honour  d,  as  to  be 
like  God,  to  be  now  compar'd  to,  and  like 
the  Beafts  that  perifh,  thou  wouldeft  be  in  an 
horrible  Dread  and  Confufion,  and  never  be 
at  reft,  'till  with  Flouds  of  penitential  Tears, 

ifluing 


j  e-  Steps  of  Afcenfio?i  to  Go  J. 

ifluing  from  an  Heart  truly  contrite,  thoti 
hadft  waJri'd  off  all  Stains  and  Defilements, 
and  reccver'd  a  likenefs  with  thy  moft  beauti- 
ful Pattern.  But  becaufe  in  the  mean  time, 
whilft  thou  art  abfent  from  the  Lord,  and 
walkeft  by  Faith  y  and  not  by  Sight  3  thou  ftandeft 
in  continual  need  of  thy  Lord's  Afliftance, 
both  to  retain  that  likenefs  thou  haft  already 
acquir'd,  and  that  thou  may  eft  every  Day  be- 
come more  like  him,  that  is,  more  bright  and 
beautiful ;  figh  heartily  unto  God,  and  thus 
addrefs  thy  felf  to  him  •  O  holy  and  moft 
merciful  Lord,  who  wert  pleas'd  to  make  this 
my  Soul  after  thine  own  Likenefs,  perfed:  I 
moft  humbly  befeech  thee  this  thy  poor  1^ 
mage  ,  enlighten  its  Underftanding,  corn- 
pleat  its  Juftice,  fecure  it  in  the  fecret  of  thy 
Tabernacle,  that  it  may  neither  be  denTd 
with  the  Dirt  of  carnal  Concupifence,  nor 
the  Smoak  of  fecular  Honour,  nor  the  Duff, 
of  worldly  Cogitations. 


CHAP.    V- 

TT  remains  now  that  we  confider  the  lair, 
which  we  term  the  Final  Caufe.  Now  the 
End  for  which  Man  was  created,  is  no  other 
than  God  himfelf.  But  there  being  a  two- 
fold End;  one  Intrinfick,  the  other  Extrinfick, 
we  will  briefly  examine  each  apart.  The  In- 
trinfick End  of  every  thing  is  fuch  a  State  of 
Perfedion  as  any  thing  is  capable  of  attain- 
ing. The  Intrinfick  End  of  a  Palace  is  the 
iiniihing  and  Perfedion  of  the  Palace,  for  we- 

diea 


Steps  of  A[ce?ifio?i  to  God.  15 

then  reckon  it  finim'd  when  it  is  in  no  refpedt 
deficient.  The  Intriniick  End  of  a  Tree,  is 
that  ftate  of  perfection  which  its  nature  re- 
quires ;  for  a  Tree  may  then  be  faid  to  have 
attain'd  its  end,  when  it  fpreads  its  Branches, 
produces  Leaves,  is  beautified  with  Flowers, 
and  laden  with  ripe  Fruits.  Man  then,  who 
is  created  for  the  higheft  End,  may  then  be 
faid  to  have  attained  his  End,  when  his  Un^ 
derftanding  fhall  fee  God  as  he  is,  which 
vifion  fhall  be  attended  with  univerfal  Know- 
ledge, and  his  Will  fhall  enjoy  that  higheft 
good  it  was  fo  enamour  d  on  :  And  the  Body 
being  cicath'd  with  Immutability  and  Impof- 
fibiiity,  and  other  glorious  Endowments,  mall 
be  poffefs'd  of  everlafting  Peace  and  Feli- 
city. And  fince  the  very  Eflence  of  this  fi- 
nal beatitude  confifts  in  the  feeing  of  God., 
by  which  we  the  Images  of  God,  ihall  be 
advanc'd  to  a  Hate  of  Perfection,  and  anex- 
adt  Similitude  with  our  Divine  Exemplar, 
therefore  St.  John  fays,  f  Now  we  are  the  .  v 
Sons  cf  God,  and  it  doth  not  yet  appear  what 
we  Jball  be,  but  we  know  when  he  flail  appear, 
we  flail  be  like  him,  becaufe  we  fhall  fee  him 
as  he  is. 

Could'ft  thou,  O  my  Soul,  conceive  what 
this  means,  We  flail  be  like  him,  becaufe  we 
flail  fee  him  as  he  is ;  how  quickly  would  all 
thefe  Mills  of  earthly  Defires  vaniih  and  dis- 
appear? God  is  infinitely  happy,  and  that 
purely  on  this  account,  becaufe  he  ftill  be- 
holds Himfelf  as  he  is,  and  enjoys  Himfelf 
who  is  the  Supream  Good,  which  he  clearly 
fees,  and  moll  paffionately  loves,  His  de- 
fire  is,  that  thou  likewife  Jhould'ft  partake  of 

this 


1 6  Steps  of  Afcenfion  to  God. 

this  ineftimable  Happinefs.  So  much  is 
Ma*'  2-5-  intimated  in  thefe  words,  *  Enter  thou  into 
the  joy  of  thy  Lord  ,•  that  is,  come  and  be  £ 
iharer  in  that  Joy,  which  is  the  Happinefs 
of  God  himfelf.  As  alfo  in  that,  I  appoint 
unto  you  a  Kingdom  ,  as  my  Father  hath 
appointed  me>  that  ye  may  eat  and  drink  with 
me  at  my  Table  in  my  Kingdom  :  That  is, 
I  will  divide  my  Kingdom  with  you,  and 
communicate  that  Honour,  Power  and  Plea- 
fure,  which  I  and  my  Father  enjoy.  Now 
who  can  conceive  how  great  his  Honour, 
Power,  and  Pleafure  is,  who  is  King  of 
Kings,  and  Lord  of  Lords,  who  is  the  Lord 
our  God  ?  Surely  he  that  can  raife  his  thoughts 
and  expectations  to  fuch  an  height,  as  to  have 
a  right  notion  of  this  our  End,  will  be  a- 
fham'd  to  fcramble  for  little  parcels  of  Earth, 
to  be  difturb'd  at  the  lofs  of  perilhing  things, 
or  to  be  tranfported  for  any  worldly  fuc- 
cefs  and  advantage ;  he  would  be  alham'd  I 
fay,  and  blufh,  to  purfue  fuch  pleafures  as 
Beafts  hunt  after,  who  has  the  honour  to  be 
a  companion  of  Angels,  in  amity  with  the 
great  God,  and  to  have  a  fure  Title  to  the 
unfpeakable  Joys  of  Heaven. 


CHAR     VI. 

NO  "W  the  Extrinfick  End  of  every  thing 
is  he,  for  whofe  fake  a  thing  is  defignd 
and  made.  The  End  of  a  Palace  is  the  Per- 
ion  who  inhabits  itj  the  End  of  a  Tree  is 
the  owner,-  the  End  of  Man  is  only  the  Lord 

his 


Steps  of  Afcenfion  to  Go  J.  1 7 

his  God.  For  God  not  only  made  Man,  but 
made  him  out  of  Matter  of  his  own,  and 
for  himfelf  :  it  is  He  who  furnifhes  him  with 
all  the  Requifits  of  his  Nature,  and  for  a  Ihort 
imperfed  Service,  rewards  him  with  Eternal 
life.  With  good  reafon  therefore  may  he 
thus  enjoyn  ,  *  Thou  Jhalt  worjhip  the  Lord  *  Deut.  6. 
thy  God,  and  him  only  Jhalt  thou  flrve.  But 
obferve,  my  Soul,  and  diligently  attend.  O- 
ther  things  which  were  created  for  Man, 
are  ferviceable  to  Man,  not  themfelves.  Ox- 
en labour  and  toil  for  their  Mailers,  not 
themfelves.  Fields,  Vine-yards,  and  Gar- 
dens, replenish  Mans  Cellars, Barns, and  Pur- 
fes,  not  their  own.  Servants  have  the  drudg- 
ery, fweat,  and  fatigue,  the  profit,  eafe,  and 
pleafure  accrue  to  their  Mailers.  But  thy 
gracious  God,  who  Hands  not  in  need  of  any 
thing  thou  hall,  doth  indeed  require  Man's 
Service,  but  permits  him  that  labours  to  reap 
the  benefit  of  his  Service. 

O  Gracious  God,  full  of  Mercy  and  Con- 
defcention,  who  would  not  heartily  ferve 
thee,  that  is  ever  fo  little  acquainted  with 
the  gentlenefs  of  thy  Fatherly  Government  ? 
What  is  it  that  thou  injoynell  thy  Servants  ? 
Thy  Injunction  is  only  this,  That  they  take  thy 
Toke  upon  them.  But  what  kind  CI  Yoke  ? 
Thou  affureft  them,  that  thy  Toke  is  eajie,  and 
thy  Burden  light.  And  who  would  refufe  a 
Yoke  which  doth  not  pinch,  and  gall,  but 
eafe  and  refreih  the  Bearer?  Who  would  re- 
move his  Shoulders  from  a  Burthen,  that 
doth  not  opprefs,  but  fupport  ?  With  good 
reafon  therefore  didft  thou  add,  And  ye  Jhall 
find  reft  to  your  Souls.  And  what  is  this  Yoke 
J  C  of 


1 8  Steps  of  Afcenfion  to  God. 

of  thine,  which  imports  no  Fatigue  but  Re- 
f refliment  ?  Tis  only  this,  Thou  fait  love  the 
Lord  thy  God  with  all  thy  Heart.  And  what 
can  we  do  with  more  eafe,  and  greater  fa- 
tisfa&ion,  than  to  be  in  love  with  Goodnefs, 
Beauty,  and  Beneficence,  of  which  thou, 
my  God,  art  wholly  compos'd.  And  thy  Ser- 
vant Holy  David  doth  truly  affirm  of  thy 
Commandments,  that  they  are  more  to  be  de- 
fy- d  than  Gold}  fweeter  alfo  than  Honey ,  and  the 
Honey-comb.  And  as  if  all  this  were  too  little, 
he  adds  ,  And  in  keeping  them  there  is  great 
Reward.  How  is  this,  my  God  ?  Doll  thou 
promife  a  Reward  to  the  Obfervers  of  fuch 
Commandments,  as  are  of  themfelves  more 
defirable  than  Gold,  and  fweeter  than  the 
Honey-comb?  Thou  doit  indeed  promife  one, 
and  that  a  very  noble  Reward :  For  St.  James 
tells  US,  that  God  hath  promised  a  Crown  of  Life 
to  them  that  love  him.  And  what  is  this  Crown 
of  life  which  he  hath  promis'd  ?  It  is  fo  tranf- 
cendently  great,  that  our  Thoughts  cannot 
reach  the  height  of  it.  For  thus  faith  St. 
Paul  out  of  Efaias,  Eye  hath  not  feen,  nor  Ear 
heard,  neither  have  enter  d  into  the  Heart  ofA4an> 
the  things  which  he  hath  prepard  for  them  that 
love  him  ;  therefore  in  keeping  the  Com- 
mandments,  there  is  great  Reward.  But  it 
is  not  only  that  firft  and  Great  Command- 
ment that  is  profitable  to  Man  that  obeys, 
not  to  God  that  injoyns  the  obfervance  of  it  ,• 
but  all  the  other  Commandments  do  improve, 
adorn,  inilrud,  and  ennoble  the  Obedient, 
and  render  him  eternally  Good  and  Happy. 
Wherefore ,  my  Soul,  if  thou  art  wile,  be 
ever  mindful,  that  thou  art  created  to  the 

glory 


Steps  of  Afcevfion  to  Go  J.  1 9 

glory  of  God,  and  thine  own  eternal  Salva- 
tion. Remember  that  this  is  thy  End,  the 
Centre  of  thy  Soul,  the  Treafure  of  thy  Heart, 
If  thou  /halt  attain  to  this  End  ,  happy  /halt 
thou  be,  but  woe  unto  thee  if  thou  tail  fliort 
of  it.  Therefore  account  that  ching  to  be 
really  good,  that  helps  to  this  End,  and  that 
to  be  really  evil,  which  debars  thee  from  it. 
Profperity  and  Adverfity,  Riches  and  Pover- 
ty, Health  and  Sicknefs,  Honour  and  Dif- 
grace,  are  things  which  a  wife  Man  will  nei- 
ther covet  nor  decline.  If  they  promote  the 
Glory  of  God,  and  thy  Everlafting  Happinefs, 
they  are  good  and  defirable  ;  if  they  obitruft 
them,  they  are  evil,  and  tihou  oughteft  to  pray 
againil  them, 


Ct  THE 


26 


THE 


Second  Step. 

From  tht  Confederation  of  the  greater 

World 


CHAP.    I. 

WE  have  made  the  firft  Step  of  the 
Ladder  of  Afcenfion  from  the  Con- 
fideration  of  Man,  who  is  call'd 
the  leffer  World  :  my  Purpofe  is  now  to  add 
a  Second,  from  the  Confideration  of  this  huge 
Mafs,  which  we  commonly  call  the  greater 
World.  St.  Gregory  Naz,.  indeed  tells  us,  that 
God  placed  Man  as  a  great  World  in  a  lefs, 
which  is  true  enough,  if  out  of  the  World 
we  exclude  Angels  $  for  Man  is  greater  than 
the  whole  World  of  Bodies  in  Virtue,  tho' 
not  in  Bulk.  But  if  Angels  are  included  in 
theWorld,as  here  they  are,  then  Man  is  a  little 
World  placed  in  a  greater.  In  this  World 
then  which  comprehends  the  Univerfality  of 
things,  there  are  many  things  which  are  alto- 
gether wonderful,  but  what  doth  more  efpe- 
daily  call  for  our  Admiration,  is  their  Great- 
nefs  y    Multitude  5  Variety  ,  Efficacioufnefs, 

and 


Steps  of  Afcenfion  to  God.  2 1 

and  Beauty.  All  which  being  attentively 
weigh'd  and  confider'd  (God  enlightning  the 
Eyes  of  our  Under/landing)  will  help  us  to 
a  fight  of  a  Greatnefs,  Multitude,  Variety, 
Power,  and  Beauty  of  fuch  Immenfity,  that 
our  Souls  will  be  ravi/h'd  into  Tranfport  and 
Extafy,  in  admiration  of  them,  and  when 
we  mall  fink  to  ourfelves  again,  we  /hall  look 
upon  all  things,  but  God,  as  mean  and  incon- 
fiderable. 

The  Earth,  certainly,  is  vaftly  great,  lb 
great,  that  'tis  faid  Ecclus  I.  Who  hath  measured 
the  breadth  of  the  Earthy  and  the  depth  of  Hell. 
And  its  greatnefs  may  in  fome  Meafure  be 
hence  conceived,  that  in  the  Flux  of  fo  many 
thoufand  Years  from  the  Creation,  the  whole 
Surface  (that  the  Wife  Man  calls  the  breadth) 
hath  not  yet  been  difcovered  to  thofe  who 
have  made  a  diligent  fearch  after  it ;  and  I 
pray,  what  is  the  Bulk  of  Earth,  compar'd 
with  the  Circuit  of  the  higheft  Heaven  ?  Aftro- 
logers  make  it  (and  with  good  reafon)  no 
more  than  a  Point.  For  we  fee  the  Rays  of 
the  Sun,  notwithftanding  the  interpofition  of 
the  Earth,  fo  to  influence  the  Stars  of  the 
Firmament,  as  if  the  Earth  were  nothing  at 
all.  And  if  every  Star  of  the  Firmament  (as 
"Wife  Men  generally  allow)  is  greater  than 
the  whole  Globe  of  Earth  ,  and  yet  thefe 
Stars  appear  to  us  very  fmall,  by  reafon  of  the 
great  diftance,  who  can  conceive  the  vaft  ex- 
tent of  Heaven,  in  which  fo  many  Stars  do 
/liine?  If  then  the  Wife  Man  fpeaks  of  the 
Surface  and  Depth  of  the  Earth,  what  would 
he  have  faid  of  the  exteriour  Surface  of  Hea- 
ven, and  the  Depth  of  the  whole  World  from 
C  1  the 


22  Steps  of  Afcenfion  to  Go  J. 

the  higheft  Heaven  to  the  loweft  Hell  ?  So 
very  great  is  the  Bulk  of  this  World  of  Bodies., 
that  no  Thought  or  Underftanding  can  com- 
prehend it!  Well  then  my  Soul,  it  the  World 
is  fo  great,  how  great  is  he  that  made  the 
World  ?  Great  is  the  Lord,  faith  the  Prophet,  and 
of  his  Greatncfs  there  is  no  end.  Hear  what  Efai- 
as  affirms  of  him,  He  hath  meafured  the  Waters  in 
the  hallow  cf  his  Hand ,  and  meted  out  the  Heaven 
with  a  Sfan3and comprehended  the  Di/fi  of  the  Earth 
in  a  Meafure,  Efa.  40. 12.  Thefe,  indeed,  are 
Metaphorical  Expreffions,  for  God  is  a  Spirit, 
and  can't  properly  be  faid  to  have  either  Fin- 
gers or- Span.  By  thefe  Similitudes  the  Scrip- 
tures  plainly  intimate ,  that  God  is  much 
greater  than  his  Creature,  which  Solomon  more 
exprefly  fhews,  when  he  fays,  the  Heaven,  and 
the  Heaven  of  Heavens ,  cannot  contain  thee. 
And  the  truth  hereof  is  manifeft  ;  for  were 
there  another  World  created,  God  would  alfo 
replenish  it :  were  many,  nay,  infinite  Worlds 
produc'd,  God  would  fill  them  all.  But  do 
not  imagine,  my  Soul,  that  God  doth  fo  fill 
the  World,  that  a  Part  of  him  is  in  a  certain 
Part  of  the  World,  and  that  he  is  whole  in  all 
the  World,  for  God  is  without  Parts,  and  is 
whole  in  the  whole  World,  and  whole  in  e- 
very  part  of  it.  Therefore  he  is  every  where 
prefent  in  his  Omnipotency  and  Wifdom.  If 
then  thou  art  faithful  to  him,  tho'  an  Army 
flood  againft  thee,  thy  Heart  needeth  not  to 
fear,  nor  be  difmayed.  For  why  Jhould  he 
fear  any  thing,  who  hath  ready  at  hand  a 
Father,  Friend,  and  Spoufe,  that  is  All-mighty, 
Ali-feeing,  and  that  moft  affectionately  loves 
him  ?  But  if3  by  thy  Crimes,  thou  haft  pro- 
voked 


Steps  of  Afcenfion  to  God.  23 

vok'd  God  thy  Judge,  haft  made  thee  an 
Omnipotent  Enemy,  from  whom  nothing  is 
conceal'd,  that  abominates  Sin,  and  will  by 
no  means  clear  the  guilty,  thou  haft  then 
all  the  reafon  in  the  World  to  be  horribly 
afraid,  never  to  be  at  reft  and  quiet,  till 
by  hearty  Repentance  thou  haft  reconciled 
thy  felf  to  God,  and  haft  good  aflurance  of 
Mercy. 


B 


CHAP.     II. 

U  T  now  who  fliall  enumerate  the  Mul- 
titude of  things  created  by  one  God, 
Maker  of  Heaven  and  Earth  ?  Who>  faith 
Ecclus.  jhall  count  the  Sands  of  the  Sea,  and  the 
Drops  of  Rain  ?  But  omiting  thefe  minute 
things,  how  many  Metals  are  there  of  Gold 
and  Silver  ,  of  Brafs  and  Lead  ?  How  many 
precious  Stones,  Jewels,  and  Pearls ,  in  the 
Bowels  of  the  Earth  and  Sea?  How  many  are 
the  Genus's,  Species,  and  Individuals,of  Herbs, 
Shoots,  and  Plants,  upon  Earth,  and  how 
many  are  the  Parts  of  each  ?  How  various  are 
the  Genus's,  Species,  and  Individuals  of  per- 
fect and  imperfeft,  four  footed,  creeping, 
and  flying  Animals  ?  What  variety  likewife  in 
the  Genus's,  Species,  and  Individuals  of  Fifties 
in  the  Sea  ?  Who  is  able  to  reckon  them  up  ? 
What  /hall  we  fay  of  the  Multitude  of 
Mankind,  concerning  whom  it  is  faid,  Ac- 
cording to  thy  Greatnefs  haft  thou  multiplied  the 
Sons  of  Men  ?  But  to  be  brief,  how  many  Stars 
are  there  in  Heaven  ?  Above  the  Heavens 
C  4  how 


24  Step  of  Afcenfion  to  Go  J. 

how  many  Angels  ?  Of  the  Stars  we  read  in 
the  Scriptures  indited  by  the  Spirit  of  Truth, 
Gen.  I  <;.  Number  them  if  thou  art  able.  In  the 
2 2d  Chapter  of  the  fame,  he  compares  the 
Multitude  of  Stars  with  that  of  the  Sand, 
which  all  Men  allow  to  be  numberlefs.  Of 
the  Angels  Daniel  thus  writes,  Thoufand  of 
thoufands  miniflet  unto  him,  and  ten  thoufand  times 
ten  thoufand  fiand  before  him.  And  it  is  the 
Opinion  of  fome,  that  the  Multitude  of  An- 
gels is  greater  than  that  of  all  material  things. 
This  Multitude  of  things  then  ,  which  a~ 
mounts  to  almoft  an  Infinity,  created  by  one 
Omnipotent  God,  plainly  demonftrates  to  us, 
that  infinite  Perfections  are  refident  in  the 
Divine  Eflence.  For  God  is  pleafed,  in  fome 
meaiiire,  to  difcover  himfelf  to  Man  by  his 
Creatures,  but  fince  no  Creature  can  ade- 
quately reprefent  the  infinite  I'erfe&ion  of 
the  Creator,  he  hath  multiplied  the  Creatures, 
and  imparted  to  each  of  them  fome  degrees 
of  Goodnefs  and  Perfection,  that  thence  we 
might  form  a  Judgment  of  the  Creator's 
Goodnefs  and  Perfection,  who  comprifes  in- 
finite Perfections,  under  the  Perfection  of  one 
moft  fimple  Effence,  much  after  the  fame 
manner,  as  a  Piece  of  Gold  contains  the  va- 
lue of  a  great  many  Pieces  of  Brafs  or  Cop- 
per Money.  Therefore,  my  Soul,  whatever 
thing  prefents  it  felf  to  thine  Eyes  or  Fancy, 
with  a  /hew  of  fbmething  rare  and  wonder- 
rul,  maxke  ufe  of  it  as  a  Step  to  advance  thee 
co  the  Knowledge  of  thy  Creator's  Perfection, 
which  incomparably  is  more  great  and  won- 
derful By  this  means  it  will  come  to  pafs 
that  the  Creatures,  which,    as  the  V/ife*  Man 

faithj 


Steps  of  Afcenfion  to  Go  J.  2  5 

faith,  are  made  a  Trap  for  the  Feet  of  the  impru- 
dent, will  not  deceive,  but  inftrud:  thee  ;  not 
be  the  occafion  of  thy  Fall,  but  of  advancing 
thee  to  a  better  State.  When  therefore  Gold 
or  Silver,  or  what  is  moft  valuable,  offer 
themfelves  to  thy  view,  fay  to  thy  felf,  my 
God  is  more  to  'be  valued,  who  has  promifed 
to  be  my  Portion,  on  condition  I  flight  and 
contemn  thefe.  If  thou  admireft  the  King- 
doms and  Empires  of  this  World ,  fay  in 
thine  Heart,  how  much  inferiour  are  thefe 
to  the  Kingdom  of  Heaven ,  which  is  e- 
yerlafting,  and  which  God,  who  cannot  lie> 
hath  promifed  to  give  them  that  love  him  ? 
If  Pleafures  and  Delights  affault  thy  car- 
nal Senfe,  fay  in  thine  Heart,  the  Pleafures  of 
the  Spirit  are  much  more  joyous  than  thofe  of 
the  Fiefli,  and  the  Delights  of  the  Mind,  than 
thofe  of  the  Belly  ,•  for  thefe  are  adminifter'd 
by  a  poor  mortal  Creature,  the  other  by  the 
Great  God,  the  God  of  all  Confolation.  He 
that  fliall  be  fo  happy  as  to  tafte  thefe,  may 
fay  with  the  Apoille,  I  am  filled  with  Comfort > 
I  am  exceeding  glad  in  all  cur  Tribulation.  To 
conclude,  if  any  thing,  tho'  never  fo  fine  and 
new,  fo  rare,  fo  great  and  wonderful,  offer 
it  felf  to  thee,  on  condition  to  forfake  God, 
anfwer  boldly  and  fay^  that  all  the  Good 
which  is  in  the  Creatures,  is  to  be  found  with 
infinite  advantage  in  the  Lord  thy  God,  that 
therefore  it  is  not  for  thy  Intereft  to  exchange 
Gold  for  Copper,  Jewels  for  Glafs,  Things 
of  Weight  and  Moment  for  inconfiderable 
Trifles,  and  Things  cf  Eternal  Duration  for 
thofe  of  a  Momentary  Continuance. 

CHAR 


26  Steps  of  Afce?ifion  to  God. 


CHAP.     III. 


BU  T  tho'  the  Multitude  of  created  Things 
is  admirable.,  and  an  Argument  of  the 
manifold  Perfe&ion  of  the  One  God  ;  yet 
the  Variety  which  appears  in  that  Multipli- 
city is  more  admirable,  and  more  apt  to  bring 
us  to  the  Knowledge  of  God.  For  there  is 
no  difficulty  with  one  Seal,  to  make  many 
Impreflions  exactly  alike,  nor  in  the  fame 
Mould  to  caft  a  World  of  Letters ;  but  to  va- 
ry and  change  the  Forms  almoft  infinitely,  as 
God  hoth  done  in  the  Creation,  befpeaks  a 
Work  truly  Divine.,  and  calls  aloud  for  Ad- 
miration. To  fpeak  nothing  of  the  various 
forts  and  kinds  of  things ,  which  every  one 
perceives  to  be  ftrangely  diverfified.  How 
great  a  Variety  is  therein  the  very  Individu- 
als of  Herbs,  Plants,  Flowers,  and  Fruits  ? 
Are  not  the  Figures,  and  Colours,  the  Tafte 
and  Smell,  almoft  infinitely  various  ?  And 
don't  we  fee  the  very  fame  in  living 
Creatures  ?  But  what  fliall  we  fay  of  Man- 
kind ,  when  in  a  very  numerous  Army ,  two 
Perfons  cannot  be  met  with  that  are  alto- 
gether alike  ?  Which  is  likewife  obfervable  in 
the  Stars  and  Angels ;  fi  r  one  Star  differeth  from 
another  Star  in  Glory,  as  St.  Paul  tells  US  in  the 
former  Epiftle  to  the  Corinthians. 

Now  lift  up  thine  Eyes,  my  Soul,  unto  God, 
in  whom  are  the  Ideas' of  all  things,  and  from 
whom,  as  from  an  inexhauftible  Fountain, 
this  wonderful   Variety  did  Spring,     For  God 

/ "  COPlci 


Steps  of  Afcenfiov  to  Go  J.  27 

could  not  have  imprefs'd  thcfe  numberlefs 
Forms  of  things  in  the  Creatures,  had  not 
the  Ideas  or  Patterns  thereof  been  in  a  moil 
eminent  and  extraordinary  meafure  in  his 
Effence.  With  good  reafon  therefore  doth 
the  Apoftle  cry  out.,  O  the  height  of  the  Riches 
of  the  Wifdom  and  Knowledge  of  God  !  Needs 
mult  that  "Well  be  infinitely  deep,  wherein 
thofe  Treafures  of  Wifdom  and  Knowledge 
lie,  which  could  produce  fuch  an  infinite  va- 
riety of  things.  So  that  the  holy  Man  illu- 
minated from  above,  might  very  well  fay, 
My  God  and  all  things !  For  that  variety  of 
Goodnefs  which  we  fee  diftributed  to , 
and  divided  amongft  the  Creatures,  is  all 
united  more  eminently  in  God.  But,  my 
Soul,  thou  art  ready  to  reply,  it  may  be  what 
you  affirm  is  true,  but  the  goodnefs  of  the 
Creatures  we  fee  with  our  Eyes,  we  touch 
with  our  Hands,  and  tafte  with  our  Mouth, 
we  really  poffefs  and  enjoy ,-  but  as  for  God 
we  neither  fee  nor  touch,  tafle  nor  poffefs 
him,  and  conceive  him  in  our  Thoughts  as  a 
thing  at  a  great  diftance  ,•  it  is  therefore  not 
to  be  wondred  at,  if  the  Creatures  do  more 
affe&  us  than  God.  But,  my  Soul,  if  thou  haft 
a  lively  and  a&ive  Faith,,  thou  canft  not  but 
grant,  that  when  this  Life  ends  (which  paffeth 
away  like  a  Shadow)  provided  thou  /halt  per- 
fevere  in  Faith,  Hope,  and  Charity,  thou  /halt 
fee  God  truly,  and  clearly  as  he  is  in  himfelf, 
and  /halt  have  a  more  clofe  and  intimate  en- 
joyment of  him  ,  than  now  thou  haft  of  the 
Creatures.  Hear  what  thy  Lord  himfelf  af- 
firms, Blejfed  are  the  pure  in  hearty  for  they  floall 
fee  God.  Liften  to  what  the  holy  Apoftle  favs, 


28  Steps  of  Afcenfion  to  God. 

We  fee  now  in  a  glafs  darkly $  but  then  face  to  face. 
Attend  likewife  to  the  beloved  Difciple,  We 
Jhall  be  like  him,  becanfe  we  foall  fee  him  as  he  is. 
Tell  me  now,  my  Soul,  how  much  of  this 
World  is  fallen  to  thy  mare  ?  Thou  canft  not 
fay  a  third,  or  fourth  part,  no,  it  is  but  a  fmall 
and  inconfiderable  fpot  that  thou  art  poffefs'd 
of,  which  in  a  little  time,  whether  with,  or 
againft  thy  confent ,  thou  fhalt  be  fore'd  to 
quit.  But  thou  fhalt  poffefs  God  wholly ,  in 
whom  are  all  things,  and  thou  malt  poffefs 
him  to  all  eternity,  for  God,  as  St.  Paul  faith, 
will  be  all  in  all.  He  will  be  thy  Life,  thy  Food, 
and  Raiment,  Riches,  Honour,  Delight,  and 
all.  Befides  thy  gracious  and  indulgent  God, 
expects  not  whilft  thou  art  pilgrimizing  in 
this  World,  that  thou  fhouldft  be  altogether 
without  the  Comforts  of  the  Creatures,  fo  far 
from  it,  that  he  hath  made  them  for  thy  ufe  and 
fervice  ;  only  he  requires,  that  thou  fhouldft 
ufe  them  with  moderation  and  fobriety,  that 
thou  let  the  Poor  and  Needy  partake  with 
thee  ;  that  thou  keep  them  under,  and  fuffer 
them  not  to  Lord  it  over  thee ;  that  thcu  ufe 
them  after  fuch  a  manner  as  may  indear  thee 
to  the  Donor.  Confider  therefore  again,  and 
again,  whether  it  is  not  more  for  thy  intereft 
to  have  as  much  of  this  World,  as  is  necef- 
fary,  whilft  here,  and  when  removd  hence, 
to  have  the  fruition  of  thy  Creator  himfelf, 
in  whom  ( as  hath  been  often  faid )  are  all 
things,  and  that  to  all  eternity ;  or  to  rife  early, 
and  fit  up  late, and  eat  the  bread  of  carefulnefs,  to  add 
houfe  to  houfe,  field  to  field,  and  lade  thy  felf  with 
thick  clay,  and  yet  to  be  diifatisfied  and  unea- 
fie,  and  at  laft  to  be  ftript  of  all  temporal  En- 
joyments, 


Steps  of  Afcevfion  to  God.  29 

joyments,  and  fall  fhort  of  the  heavenly  and 
eternal  ?  Befides,  God  is  not  at  fuch  a  diftance 
from  thofe  that  love  him  ,  but  that  he  admi- 
nifters  to  them  great  confolation.,  even  in  this 
life,,  much  greater  than  thofe,  which  they  that 
dote  on  the  World  meet  with  in  the  Creatures. 
For  it  is  truly  affirm  cl  in  holy  Writ ;  I  though 
upon  God,  and  was  comforted  :  Delight  thy  Jelf  in 
the  Lord,  and  he  jhall  grant  thee  the  dtjires 
of  thy  heart.  Thus  Pfal.  86.4.  Re  Joyce  the  foul 
of  thy  Servant,  for  unto  thee,  0  Lord,  do  I  lift  up 
my  Soul  And,  not  to  take  notice  of  other 
Places,  when  the  Apoftle  faith,  2  Cor.  7.  4. 
i"  am  filled  with  comfort,  I  am  exceeding  joyful 
in  all  our  tribulation.  He  doth  not  mean  that 
Confolation  fpringeth  from  Affliction,  or  Joy 
from  Sorrow,  for  Grapes  proceed  not  from  Thorns ■, 
nor  Figs  from  Thifiles ;  no,  his  meaning  is, 
that  God  vouchfafes  thofe  that  love  him,  fuch 
fincere,  pure,  and  folid  Joys,  to  eafe  their 
Grievances,  that  the  Comforts  of  this  World 
are  no  ways  to  be  compared  with  them. 
Therefore,  my  Soul,  be  fully  affur'd,  and 
conclude,  that  he  who  frail  be  fo  happy  as 
to  find  God,  doth  with  him  find  all  things  ,* 
that  he  who  lofeth  God,  hath  loft  all  things. 


CHAR    IV. 

IT  follows  now  that  from  the  Power  which 
God  hath   endowed  the  Creatures  with, 
we  advance  to  the  infinite  Power  of  the  Cre- 
ator.   There  is  not  any  thing  in  Nature  but 
is  furnifli'd  with  admirable  Power  and  Effica- 
cy. 


3  o  Steps  of  Afcenfion  to  God. 

cy.  If  a  Quantity  of  Earth,  or  a  Stone  de- 
scend from  an  high,  with  what  violence  doth 
it  fall  ?  What  can  efcape  breaking  that  ftands 
in  its  way  ?  What  is  able  to  make  refiftance 
againft  it?  When  the  Holy  Ghoft  in  the  Re- 
velations would  defcribe  the  mighty  violence, 
by  which  Babylon  the  great,  that  is,  all  the 
wicked,  /hall  be  thrown  into  Hell  in  the  Day 
of  Judgment,  he  tells  us,  18.  21.  And  a 
mighty  Angel  took  up  a  Stone  like  a  great  Mill- 
fione  ,  and  cafi  it  into  the  Sea,  faying ,  thus 
with  violence  Jhall  that  great  City  Babylon  be 
thrown  down,  and  (hall  be  found  no  more  at  all. 
Water,  which  is  foft  and  pleafant,  and  flows 
gently  upon  the  Surface  of  the  Earth  when 
it  is  inraged,  and  fwells  in  Rivers  or  Brooks, 
it  bears  away  all  before  it  •  nor  have  we  feen 
it  only  deftroy  poor  Hutts  and  Cottages,  but 
Gates^  and  Walls  of  Cities,  and  Bridges  of 
Marble.  The  Winds, which  fometime  are  calm 
and  b'ow  gently,  do  force  huge  unweildy 
Ships  againft  Rocks,  tear  up  old  Oaks  by  the 
Roots,  and  tumble  them  down.  I  my  felf 
have  feen  that  which  related  I  would  not 
have  believ'd,  viz.  a  huge  quantity  of  Earth 
torn  up  by  a  very  ftrong  Wind,  anc}  carried 
to  a  Village,  fo  that  there  remaind  a  very  great 
Pit,  whence  the  Earth  had  been  forced,  and 
that  Village  where  it  fell,  was  covered,  and, 
as  it  were,  buried  with  it.  What  fliall  we  fay 
concerning  the  Element  of  Fire  ?  How  fud- 
denly  doth  a  little  Fire  grow  tofuch  a  Flame, 
that  in  a  Moment  it  brings  Houfes,and  Woods 
to  nothing  ?  Behold,  faith  St.  James,  how  great 
a  matter  a  little  Fire  kindhth  !  What  variety  of 
Virtues  do  Herbs   contain  ?  What  admirable 

Virtue 


Steps  of  Afcenfion  to  God.  3 1 

Virtue  is  found  in  Stones,  efpecially  the  Load- 
ftone,  and  Amber.  Amongft  Animals,fome  we 
find  to  be  very  robuft,  and  ifrong,  as  Lions, 
Bears,  Bulls,  and  Elephants;  fome  very  inge- 
nious and  cunning,tho'  very  fmall,  as  Ants,Spi- 
ders  and  Bees.  I  forbear  to  fpeak  of  the  Pow- 
er of  Angels,  the  Virtue  of  the  Sun  and  Stars, 
which  are  at  a  great  diftance  from  us.  How 
great  is  the  "Wit  of  Man,  by  which  fo  many- 
Arts  have  been  invented,  infomuch  that  we 
are  often  in  doubt  whether  to  affign  a  Supe- 
riority to  Art,  or  Nature. 

Lift  up  now,  my  Soul,  the  Eyes  of  thine 
Underftanding  to  God,  and  confider  how 
great  Virtue,  Power,  and  Efficacy  refide  in 
the  Lord  thy  God,  whom  we  find  thus  ad- 
drefs  d  in  the  Oracles  of  Truth  ;  Who  is  like 
unto  thee,  O  Lord,  among  the  Gods  ?  Exod.  I  $* 
And  the  Pfalmift  fays  of  him,  Who  only  doth 
great  and  wondro?4S  things.  And  the  blelfed  A- 
poftle  calls  him,  1  Tim.  6.  i  ?.  The  BleJJed  and 
only  Potentate,  the  King  of  Kings,  and  Lord  of 
Lords.  For  whatever  Power  the  Creatures 
have,  they  derive  it  wholly  from  God,  nor  can 
they  enjoy  it  longer  than  God  is  pleafed  to 
continue  it.  For  who  was  the  Caufe  that 
Jonas  had  no  hurt  from  the  Waves  of  the  Sea, 
nor  the  Teeth  of  the  "Whale,  but  God  i  "Who 
but  God  clofed  the  Mouths  of  hungry  Lions, 
and  preferved  Daniel  from  being  their  Prey  ? 
Who,  but  the  fame  God,  preferved  the  Three 
Children  in  the  midft  of  a  fiery  Furnace  ? 
Who  was  it  that  faid  to  the  raging  Wind,  and 
ftormy  Sea,  Peace,  be  flill,  and  the  Wind  cea- 
fed,  and  there  was  a  great  Calm,  but  Chrift, 
the  true  God  ?  Now  God  who  derives  not  his 

Vir- 


32  Steps  of  Afcenfion  to  Go  J. 

Virtue  and  Power  from  another,  but  whofe  Will 
is  his  Power,  and  fuch  a  Power  as  no  one  can 
refill,  he  is  always  furniihed  with  infinite  Pow- 
er. And  all  the  Power  of  Man  compared  with 
that  of  God;,  may  not  fo  properly  be  term'd 
fmall  and  inconfiderable,  as  none  at  all.  For 
thus  faith  the  Prophet  Ifaiah,  Ck  40.  17.  AH 
Nations  before  him  are  as  nothing,  and  they  are 
counted  to  him  lefs  than  nothing,  and  vanity.  How 
egregioufly  then  do  they  betray  their  Folly,, 
who  are  afraid  of  the  Creature,,  and  ftand  not 
in  dread  of  an  Omnipotent  God  ?  Who  rely 
on  their  own,  or  their  Friends  Power,  and 
repofe  not  their  Truft  in  the  All-mighty  ?  If 
God  be  for  us,  who  can  be  againft  us  ',  and  if 
God  be  againft  us,  who  will  be  on  our  fide  ? 

Therefore  humble  thy  felf,  my  Soul,  if 
thou  -  art  wife,  under  the  mighty  Hand  of 
God.  Keep  clofe  to  him  by  true  Piety  and 
Obedience,  and  be  not  afraid  what  Man,  or 
Devil,  or  any  Creature,  can  do  unto  thee. 
But  if  thou  haft  fail'd  in  thy  Duty,  and  in- 
curred the  Divine  Difpleafure,  give  no  Sleep 
to  thine  Eyes,  'till  thou  haft  reconciled  thy 
felf  to  the  Lord,  for  it  is  a  dreadful  thing  in- 
deed, to  fall  into  the  Hands  of  the  living  God. 


CHAP.     V. 

IT  remains  now  that  we  confider  the  Beau- 
tifuinefs  of  things  created,  concerning 
which  the  Royal  Prophet  hath  faid,  Thou  haft 
made  me  glad  through  thy  Works,  Pf.  92.  4.  And 
certainly'  as  all  the  Things  which  God  hath 

made 


Steps  of  Afcenfton  to  God.  35 

made  are  goody  fo  will  he  that  carefully  fur- 
veys  them,  find  them  to  be  fair  and  beautiful. 
But  omitting  others,  we  will  only  confider 
thofe  things  which  all  Men  allow,  and  own 
to  be  taking.     How  great  is  the  beauty  of  a 
flowry  Mead,  of  a  Garden  neatly  kept,  of  a 
pleafant  Wood,  of  the  Sea  not  ruffled  with  the 
winds ;  of  the  Air  when  fereneand  unclouded ; 
of  Springs,  Rivers,  and  Cities;  of  the  glitte- 
ring Firmament  befet  with  Stars,as  it  were  with 
Jewels  ?  How  are  we  pleas'd  with  the  beauty 
of  Trees  arrayed  in  their  flowery  Mantles, 
or  bending  under  a  load  of  fruit  ?     With  the 
various  forms  of  Beafts,  the  flying  of  Birds,  and 
the  fportings  of  Fifhes  ?  What  mall  I  fay  con- 
cerning the  Beauty  of  the  Moon  and  Stars,  but 
efpecially  of  the  admirably  great,  and  bright 
beams  of  the  Sun,  whofe  influence  animates, 
and  cheers  the  whole  Earth  ?    But  Men,  to 
whom  we  addrefs  our  felves,  are  taken  with 
nothing  fo  much  as  their  own  Beauty  and 
Excellence.    Many  (faith  the  Preacher)  have 
verified   through    the    Beauty    of    a    Woman.       I 
have  frequently  feen,  and  lamented,  Men  of 
exquifite  parts  and  ingenuity,  fo  enamour'd  on 
the  Beauty  of  Women  j  and  on  the  contrary, 
grave  and  honourable  Matrons  dote  fo  mad- 
ly, and  extravagantly  on  the  Beauty  of  Men, 
as  to  flight  their  domeftick  Affairs,  to  neglect 
their  Children,  Parents,  yea  Life  it  felf,  not 
only  temporal,  but  eternal  too.    'Tis  well 
known  what  the  Scriptures    have   recorded       > 
concerning  David ,  Solomon  ,  and  Samfon  :  of 
fuch  Examples  all  Hiftories  are  full. 

Now,  my  Soul,  if  fo  great  Beauty  is  im- 
parted to  the  Qeatures,  how  great,  doit  thou 

D  imagin. 


34  Steps  of  Afcenfion  to  God. 

imagin,  is  the  Beauty  of  their  Creator?  For 
none  can  give  to  another  what  he  has  not 
himfelf.  And  if  Men  being  pleas'd  with  the 
brightnefs  of  the  Sun  and  Stars,  have  mifta- 
Wifd.  13  .ken  thofe  glorious  Bodies  for  Gods,  Let  them 
confider,  faith  the  Wifeman,  how  much  more 
beautiful  he  is  who  rules  over  them,  for  he  who  be- 
getteth  Beauty,  hath  founded  all  thefe.  Now  the 
greatnefs  of  the  divine  Beauty  not  only  appears 
evidently  in  this,  that  all  the  Beauty  which  is 
difpers'd  amongft  the  Creatures,  is  united  in 
a  far  greater  degree  in  him  ;  but  in  this  alfo, 
that  tho'  he  is  invifible  to  us  whilft  we  are  at 
a  diitance  from  him,  and  is  but  imperfectly 
known  to  us  by  our  belief  of  the  Scriptures, 
and  in  the  Glafs  of  the  Creatures,  yet  many 
Saints  have  been  fo  paffionately  in  love  with 
him,  as  to  retire  from  the  World  into  Deferts 
and  Solitudes,  that  they  might  contemplate 
him  with  more  advantage.  Of  which  num- 
ber were  holy  Mary  Magdalene,  Yaul  the  firft 
Hermit,  St.  Antony,  and  many  more  whom 
Theodoret  gives  an  Account  of  in  his  Religious 
Hiftory.  Others  leaving  their  Poffeffions, 
and  all  that  was  dear  to  them,  have  confind 
themfelves  co  Religious  Houfes,  and  been 
fubje&  to  the  Wills  of  others,  that  they  might 
be  at  amity  with  God.  Others  have  expos'd 
their  Lives  to  the  moft  dolorous  Pain,  to  qua- 
lify themfelves  to  behold  this  infinite  Beauty. 
Hear  the  Profeffion  of  one  of  them,  viz,.  St. 
Ignatius  the  Martyr  in  his  Epiftle  to  the  Ro- 
mans, cc  Welcome  Fire  and  Crofs,  and  the  Fu- 
et  ry  of  Wild  Beafts  :  I  value  not  the  Breaking 
fC  of  Bones,  nor  pulling  Limb  from  Limb,  nor 
€<  bruiling  me  from  Head  to  Foot,  nor  all  the 

Tor- 


Steps  of  Afcenfion  to  God.  35 

"  Torments  the  Devil  can  inflid,  fo  I  may  have 
€C  the  blefled  Fruition  of  Chrift.  Now  if  divine 
Beauty  not  yet  feen,  but  only  believ'd  and  ex^ 
pe&ed,  createth  fuch  a  longing  defire,  what  will 
it  do  when  the  Veil  is  removed,  and  it  fhall  be 
feen  as  it  is  in  it  felf  ?  This  will  be  the  confequent 
of  it,  we  fhall  be  fo  tranfported  with  the  River 
of  that  Pleafure,  that  we  fhall  not  be  able  to 
look  off  it  one  Moment.  Nor  is  it  any  wonder 
that  Angels,  and  bleffed  Spirits,  do  continu- 
ally behold  the  Face  of  their  heavenly  Father^ 
and  that  fuch  a  Vifion  is  attended  with  no 
Irkfomenefs  or  Satiety,  when  as  God  himfelf 
hath  been  eternally  fatisfied  in  viewing  his 
own  Beauty,  and  will  be  ever  happy  in  that 
Vifion.  Search,  my  Soul,  for  this  Beauty,  fo- 
lic itoufly  purfue  it  Night  and  Day,  fay  with 
the  Prophet,  As  the  hart  panteth  for  the  water-  pf^  42i 
brooks,  fo  fanteth  my  Soul  after  thee,  O  God, 
My  Soul  thirfteth  for  God ,  for  the  living  God, 
when  fhall  I  come  and  appear  before  him.  Say 
with  the  Apoftle,  We  are  willing  rather  to  be  ab-  2  Cor,  j° 
fent  from  the  body,  and  to  be  prefent  with  the  Lord* 
Neither  needeft  thou  fear  any  Pollution  by 
being  fo  much  in  love  with  this  Beauty,  for 
the  Love  of  divine  Beauty  is  fo  far  from  defi- 
ling our  Hearts,  that  it  refines  and  purifies 
them.  For  very  true  is  that  which  the  holy 
Virgin  and  Martyr,  St.  Agnes,  affirmed,  w  I  am 
cc  in  love  with  Chrift,  whofe  Mother  is  a  Vir- 
gin, whofe  Father  knows  not  Woman  :  my 
Love  to  him  is  chafte,my  Embraces  pure  and 
holy,  my  Entertainments  are  Spiritual,  and 
there's  no  Carnality  in  the  whole.  But  if 
thou  doft,indeed,longfor  the  uncreated  Beau- 
ty of  thy  Lord,  thou  muft  do  what  th§  Apoftle 
D  %  ftb- 


if 


cc 


3 6  Steps  of  Afcenfion  to  God. 

fubjcyns,  Therefore  we  labour,  thct  whether  cb- 
fent  cr  trefent  we  may  pleafe  him.  If  thou  art 
pleas'd  with  the  Beauty  of  thy  Lord,  be  care- 
ful fo  to  behave  thy  felf,  that  he  may  have 
Pleafure  in  thee.  When  we  jhall  happily  ar- 
rive at  the  land  of  the  living  and  /hall  be  en- 
lightned  with  the  brightneis  of  his  Prefence, 
it  will  be  impoffible  for  us  not  to  pleafe. 
But  in  this  State  of  Peregrination,  it  is  hard 
not  to  be  bemired  in  the  filthy  and  puddle  of 
Sin,  for  according  to  what  St.  James  fakir,  In 
many  things  we  offend  all.  And  the  Prophet  Da- 
vid to  inform  us  how  few  the  number  of  thofe 
are,  that  are  undefined,  hath  declar'd  this  as 
a  requifite  to  Happinefs,  BleJJ'ed  are  the  undefi- 
led  in  the  way.  Therefore  if  in  this  State  of 
Abfence  and  Pilgrimage  thou  art  ambitious 
to  pleafe  thy  Beloved,  thou  muft  not  account 
a  bare  Velleity  fufficient,  but  as  the  Apoftle 
advifes,  thou  mui\  firive  to  pleafe  him,  thou 
mull  narrowly  watch  againll  thofe  Spots, 
which  are  the  blemifh  of  the  Soul  :  and  if 
through  inadvertency  ,  or  otherwife ,  any 
cleave  to  it,  give  thy  felf  no  refl  till  thou  hall 
clearly  wip'd  them  off.  Do  but  behold  poor 
Women,  who  are  defirous  to  pleafe  their 
Husbands,  how  many  Hours  they  fpend  in 
plaiting  their  Hair,  beautifying  their  Face, 
and  getting  Spots  and  Stains  out  of  their 
Cloaths,  that  they  may  appear  lovely  in  the 
Eyes  of  a  Mortal  Man^  who  mull  fhortly  re- 
turn to  Dull  and  Clay.  What  then  doth  it 
become  thee  to  do,  that  thou  may  ell  look  a- 
miable  in  the  Eyes  of  thine  immortal  Spoufe, 
who  is  perpetually  viewing  thee,  and  who 
deiires  to  find  thee  without  fpot  and  wrinkle  ? 

It 


Steps  of  AfcenfiOJi  to  God.  37 

It  imports  thee  no  doubt  to  exert  thy  utmoft 
endeavour  to  walk  in  Holinefs  and  Righte- 
oufnefs  before  him ,  fpeedily  and  vigoroufly 
to  remove  all  rubs  and  obtfacles  in  thy  way 
thereto  ;  not  to  have  regard  to  Flejh  and 
Blood.,  nor  to  mind  common  Fame  and  Opi- 
nion^ for  k  cannot  be  that  we  fliould  at  one 
and  the  fame  time  pleafe  God  and  the  World, 
according  to  that  of  the  Apoitle,  If  I  pleafe  Gal.  2, 
men>  I  cannot  be  thefervant  of  Chrifi* 


D  % 


THE 


38 


THE 


Third  Step. 


CHAP.    I. 

WE  have  confiderd  the  World  of 
Bodies  in  general  :  proceed  we 
now  to  an  Examination  of  the 
principal  Parts  thereof  and  make  them  inftru- 
mental  in  carrying  us  up  to  the  Creator. 

The  firlt  that  prefents  its  felf  is  the  Earth, 
which  tho'  it  hath  the  meaneft  Situation, 
and  appears  lefs  than  the  other  Elements, 
yet  is  not  really  lefs  than  the  Water,  but  is 
in  worth  and  Dignity  fuperior  to  them  ail. 
Upon  this  account  it  is  that  we  frequently 
read  in  holy  Writ,  that  God  made  Heaven 
and  Earth,  as  the  principal  Parts  of  the  World, 
to  which  the  reft  are  fubfervient  :  for  he 
made  the  Heavens,  as  it  were  a  Palace  for 
Himfelf,  and  Angels :  and  the  Earth  a  Palace 

PfaJ.  1 1 5.  f°r  Men.  7^)e  Hea<veny  feith  the  Pfalmift,  even 
the  Heavens  are  the  Lord's,  but  the  Earth  hath  he 
given  to  the  Children  of  Mm,  Therefore  you 
fee  the  Heavens  befet  with  bright  Stars,  and 
the  Earth  impregnated  with  variety  of  rich 
Metals,  and  precious  Stones,  abounding  with 
Herbs,  Trees,  and  Animals  of  divers  kinds  ; 
but  the  Water  to  be  ftord  only  with  Fillies  ,• 

and 


Steps  of  Afcenfion  to  God.  39 

and  Fire  and  Air  to  be  almoft  empty,  unfur- 
nifh'd  Elements.  But  to  omit  thefe  things, 
the  Earth  offers  three  things  to  our  Confidera- 
don,  which  duly  attended  to,  do  naturally 
elevate  our  Minds  to  God. 

In  the  firft  place,  it  is  the  moil  folid  and 
firm  Foundation  of  the  Univerfe,  without 
which  Man  could  neither  walk,  nor  fit  itill, 
nor  difpatch  bufinefs,  nor,  indeed,  any  ways 
fubfift.  The  Lcrd,  faith  the  Pfalmift,  hath  e-  pfa].  9J. 
ftabliflied  the  World  that  it  cannot  be  moved  ;  and  10$ 
he  hath  laid  the  Foundations  of  the  Earth  tha  it 
Jhould  not  be  removed  for  ever. 

Secondly,  the  Earth  like  an  indulgent  Nurle 
of  Men,  and  other  Creatures,  conitantly  pro- 
duceth  Herbs,  Corn,  Grafs,  Fruits  from  Trees, 
and  numberlefs  things  of  like  fort.  For  this 
account  the  Almighty  gives ;  Behold  I  have  gi-  Gen.  u 
ven  you  every  Herb  bearing  Seedy  -which  is  upon  the 
face  of  all  the  Earthy  and  every  Tree  in  which  is 
the  fruit  of  a  Tree  yielding  Seedy  to  you  it  Jhall  be 
for  Meaty  and  to  all  that   live  upon  the  Earth. 

Thirdly,,  the  Earth  furniflies  us  with  Stones 
and  Wood  to  build  Houfes,  and  helps  us  to 
Brafs  and  Iron  for  various  purpofes,  fupplies 
us  likewife  with  Silver  and  Gold,  of  which 
we  coin  Money,  which  is  an  Inftrument  that 
readily  purchafes  for  us  all  the  Conveniens 
ces  of  Life. 

Now  that  firft  Property  of  the  Earth,  viz*. 
that  it  is  a  Place  in  which  our  Bodies  relt, 
which  they  cannot  do  in  any  of  the  other  E- 
lements,  is  a  Symbol  of  the  Creator,  in  whom 
alone  the  Soul  of  Man  can  find  a  refting 
Place.  (C  Thou,  O  Lord,  faith  St.  Aupi*> 
^  bait  created  us  for  thy  felf,  and  our  Heart; 
D  a  "  « 


Ao  Steps  of  Afcetifion  to  Go  J. 

ec  is  reftlefs  'till  it  centers  in  Thee.  King  Solo- 
mon, as  much  as  ever  Man,  was  in  purfuic 
of  Reft,  by  Dominion,  amaffing  up  Treafures, 
and  contriving  variety  of  Pleafures  and  De~ 
lights.  He  had  a  very  fpacious  Kingdom, 
and  that  in  a  State  of  perfect  Peace  and 
Tranquillity,  for  as  the  Scriptures  acquaint  us, 

i  Kings  4.  He  had  Dominion  overall  the  Region  on  this  fide  the 
Ri-vtr  ffcm  Tophfah  even  to  Afjah,  over  all  the  Kings 
on  this  fide  the  River ;  end  had  Peace  on  all  fides  a- 
heat  him.  Such  befides  was  the  vaftnefs  of  his 
Wealth,  that  he  maintain'd  fourty  thcufand 
Stalls  of  Hories  for  his  Chariots,  and  twelve 
lb.  thoufand  Horfemen.  And  we  read  that  his 
Navy  brought  Gold  from  Ophir  in  fuch  quan- 
rv,  that  Silver  was  of  no  account,-  that  at 
Jerujklctn  the  Stones  in  the  Street  were  not 
more  common  than  that.     As  for  Pleafures  he 

1  King  1 1  feem'd  to  have  ingrofs'd  them.  "We  read  that 
he  was  in  love  with  many  frrange  Women, 
that  he  had  feven  hundred  Wives,  PrincefTes, 
and  three  hundred  Concubines.  But.  hear 
him  fpea king  for  himfelf,  Eccles.  2.  I  made  me 
'ir  e  tit '  I  Forks,  I  builded  me  Houfes,  I  planted  ?ne 
I  InejJtrfls.  I  made  me  Gardens  and  Orchards,  I 
planted  Trees  in  them  of  all  kinds  of  Fruit.  I  made 
we  Roots  ofWattr,  to  water  therewith  the  Wood  that 
fa  mgeth  forth  7'recs.  I  got  ?ne  Servants  and  Maid- 
ens  ,*  and  had  Servants  bom  in  my  Houfe  ,°  alfo  I  had 
•eat  Rojjcjjwfis  of  great  and  fmall  Cattle,  above  all 
that  were  in  Jerufalem  before  me.  I  gather  d  me 
alfo  Silver  and  Gold,  and  the  peculiar  Treafures  of 
Kings,  and  of  'the  Provinces  ,•  I  got  me  Men-fingers, 
end IVorrt en -fingers,  and  the  delights  of  the  Sens  of 
Men,  asmufical  Inflruments,  and  that  of  all  forts, 
9o twos great*  and  increas d    --n ore  than   all  that 

were 


Step  of  Afcevfion  tcGcd.  41 

were  before  me  in  ^erufalem,  alfo  my  Wlfdom  re- 
mained with  me,  and  whatfoever  mine  Eyes  de- 
Jtredy  I  kept  not  fro?n  them,  I  with-held  not  my 
Heart  from  any  foy,  for  my  Heart  rejoyced  in  all 
my  labour  y  and  this  was  my  Portion  of  all  my 
labour.  This  account  he  gives  of  nimfelf: 
and  certainly.,  if  Quiet  and  Satisfaction  is  to 
be  met  with  here  below,  he  could  not  have 
come  fliort  of  it.  He  had  Dominion,  and 
Wealthy  and  PI eafures  at  command  ,•  and  had 
a  greater  fhare  of  humane  Wifdom,  which  is 
generally  had  in  great  efteem,  than  ever  any 
Mortal  was  pofTefs'd  of  :  And  to  make  all 
thefe  reliih  the  better,  he  enjoy 'd,  for  a  long 
time,  an  uninterrupted  Peace. 

Inquire  we  now  whether  in  this  Affluence 
of  good  things,  he  found  Satisfa&ion,  and 
could  thence  fill  the  Capacities  of  his  Soul.  I 
looked,  faith  he,  on  all  the  Works  that  my  Hands  had 
wrought ,  and  on  the  Labour  wherein  I  had  weari-  Eccles.  2. 
e d  my  felf  and  behold !  all  was  Vanity  and  Vexati- 
on of  Spirit ,  and  there  was  no  Profit  under  the  Sun. 
Soloman,  you  fee,  found  no  Satisfaction  amidft 
fo  great  Riches.,  and  Pleafures,  Wifdom  and 
Honours ;  nor  indeed  could  he  have  attain  d  it, 
tho'  he  had  poifefs'd  them  in  a  much  greater 
meafure.,  for  the  Mind  of  Man  is  immortal,  but 
thefe  are  vain  aud  tranfitory  things.  The  Soul 
is  of  an  Immortal  Angellick  Nature,-  and  a 
Soul  capable  of  an  everlalting  Happinefs,  can 
never  acquiefce  in  that  which  is  but  temporary. 
As  therefore  an  Humane  Body  cannot  reft  in 
the  Air,  tho'  never  fo  fpacious,  nor  in  the 
Water,  be  it  never  fo  deep,,  becaufe  the  Earth, 
and  not  thofe  Elements^  is  its  Centre  ,•  fo  the 
Soul  of  Man  can  never  meet  withreftin  Aeri- 
al 


42  Steps  of  Afcenfion  to  Gocf. 

al  Honours,  nor  in  Riches,  that  have  their 
Original  from  Earth  and  Dirt,  nor  in  waterifh, 
that  is,  unliable  and  muddy  Pleafures,  nor  in 
the  falfe  Splendor  of  humane  Knowledge, 
but  muft  expe&  it  from  God  alone,  who  is 
the  Soul's  Centre,  the  true,  and  only  Place 
Pfal.  73.  °^  re^'  ^el*  therefore  doth  the  Father  of 
Solomon  cry  out,  Whom  have  I  in  Heaven  but 
thee,  and  there  is  nothing  in 'Earth  I  defire  in  com- 
parifon  of  thee.  God  is  the  frength  of  my  Heart, 
and  my  Tort  ion  for  ever.  As  if  he  had  faid,  J 
can  meet  with  nothing  either  in  Heaven  or 
Earth,  or  in  any  other  Creature  under  Hea- 
ven, or  above  Earth,  which  can  procure  me 
true  Quiet  and  Happinefs.  Thou  only,  my 
God,  art  a  firm  and  folid  Rock  to  my  Heart, 
in  Thee,  and  none  but  Thee,  can  I  find  3. 
refting  Place ;  thou  only  art  my  Portion, 
mine  Inheritance,  mine  All  ,•  the  Univerfe, 
abftra&ed  from  Thee,  is  infignificant  to  my 
Eafe  and  Happinefs.  And  as  Thou  alone  art 
the  Giver  of  Reft,  fo  the  Reft  thou  conferreft, 
is  not  for  a  little  time,  but  for  ever ;  Thou 
alone,  I  fay,  conferreft  Eternal  Reft,  all  other 
things  are  infufficient  to  content  me  one  day. 
Art  thou  yet  willing  to  acknowledge,  my 
Soul,  that  God  only  is  thy  Rock,  on  which  thou 
may  eft  fecurely  reft;  that  other  things  are  Va-r 
nicy  and  Vexation  of  Spirit ;  that  they  are  not 
Realities  but  Illufions,  which  do  not  comfort, 
but  afflid,  as  being  purchafed  with  Labour, 
poffeft  with  Fear,  and  loft  with  Grief  and  La- 
mentation ?  Therefore,  my  Soul,  if  thou  art 
wife,  flight  all  fading  and  tranfitory  things,  left 
they  involve  thee  in  the  fame  Ruine  :  abide 
conftant  and  clofe  to  him  who  is  the  Rock  of 

Ages 


Steps  of  Afcenfion  to  God.  43 

Ages,  and  continues  to  Eternity.  Lift  up 
thy  Soul  to  God  on  high,  that  it  putrefy  not 
on  Earth.  Learn  true  Wifdom  from  the 
Multitude  of  Fools,  in  vvhofe  Perfon  the  Wife 
Man  thus  fpeaks.  We  have  erred  from  the  way  wifd 
of  Truth,  and  the  light  of  Right eoufnefs  hath  not 
jhined  upon  us.  We  have  wearied  our  felves  in 
the  way  ofwickednefs  and  defiruBion, and  have  gone 
in  difficult  ways,  hut  the  way  of  the  Lord  have  we 
not  known.  What  good  bath  Pride  done  us  ?  what 
'  advantage  have  we  from  boafiing  of  our  Riches  ?  AH 
thefe  things  are  pajjed  away  like  afltadow,  and  we 
are  confumed  in  our  own  naughtinefs. 


CHAP.    1 1. 

BU  T  a  firm  and  folid  Rock  in  another  re~ 
fpe&,  is  a  Symbol  of  the  Lord  our  God; 
which  the  Wifdom  of  God  hath  explain'd  to 
us  in  his  Gofpel,  when  he  tells  us ,  That  an  Matth 
houfe  founded  upon  a  rock  remains  unmoveable,  tho* 
ajjaulted  by  rains  from  above,  tho  winds  beat  up- 
pon  its  fides  y  and  flouds  attack  it  in  the  foundation  ; 
but  an  houfe  built  upon  the  [and  can  ft  and  none  of 
thefe  flocks,  but  is  thrown  down  at  the  firfi  battery, 
and  that  the  ruine  of  that  hcufe  is  great. 

Thy  Houfe,  my  Soul,  which  confifts  of  va- 
rious Powers  and  Operations,  as  of  Rooms 
for  Lodging,  and  for  Entertainment,  if  it  be 
founded  on  God,  as  on  a  Rock,  that  is,  if  thou 
ftedfaftly  believeft  on  God,  if  thy  whole  Trull 
and  Affiance  is  in  him,  if  thou  art  rooted  and 
fetled  in  his  love,  fo  that  thou  canlt  fay  with 
the  Apoftle,  Who  flail  fepar 'ate  m  from  the  love 

of  Chrift  ?  be  at  eafe  and  unconcern  d ,  for 

nei- 


44  Steps  of  Afcenfion  to  God. 

neither  fpiritual  wickednefs,  which  is  above, 
nor  the  lulls  of  the  flefh  which  are  beneath 
us,  nor  our  domeftick  Enemies,fuch  as  Friends 
and  Relations,  which  give  us  a  fide-blow, 
with  all  their  wiles  and  cunning  ihali  never 
prevail  againft  thee.  Great ,  I  own,  is  the 
power  and  fublety  of  Spiritual  Powers,  but 
yet  inferiour  to  the  Power  and  Wifdom  of 
the  Holy  Spirit,  which  prefides  over  that 
Houfe  which  is  founded  on  God.  The  Flefh 
oppofes  the  Spirit  with  all  its  might  and  main, 
and  the  lufls  of  the  flefh  do  frequently  worft 
the  moil  valiant  ;  but  the  love  of  God  eafily 
vanquiiheth  the  love  of  the  flefh  ,-  and  the 
fear  of  God  foon  puts  to  flight  the  fear  of  the 
World.  To  conclude,  a  mans  Enemies  are 
thofe  of  his  own  Houfe ,  which  with  their 
pernicious  counfells  inveigle  Souls  to  partici- 
pate with  them  in  fin  :  but  that  Soul  which  is 
allured  that  it  hath  a  Lord  and  Father,  a  Bro- 
ther and  Spoufe,  in  the  Court  of  Heaven,  is 
not  to  feek  how  to  contemn  Friends  and  Re- 
lations, no,  nor  to  hate  them  too  ,  and  can 
Rem.  8.  fay  with  the  Apoftle,  I  am  ajjurd  that  neither 
death,  nor  life,  nor  any  other  creature  can  feparate 
me  from  the  lo-ve  of  God ,  which  is  in  Chri/r  Jefm 
our  Lord.  But  wretched  with  a  witnefs  is  that 
poor  Soul ,  whofe  Houfe  being  founded  on 
the  Sand ,  cannot  long  hold  out,  but  muft 
fubmit  to  mine  and  defolation:  for  how  can 
it  otherwife  be,  whenas  he  believes  a  Lie,  and 
relies  upon  a  weak  Reed,  when  he  owns  no 
other  God  but  his  Belly,  or  his  Cafh,  and  the 
fmoke  of  Honour ;  all  which  things  not  only 
pafs  fuddenly  away,  and  come  to  nothing,  but 
carry  the  Soul  that  adheres  to  them  into  ever- 
Ming  deflxu&ion.  CHAR 


Steps  of  Afcevfion  to  God.  4 5 


CHAP.    III. 

NO  W  another  Property  of  the  Earth 
confifts  in  this,  that  like  a  kind  Nurfe 
it  abundantly  minifters  Herbs ,  and  other 
Fruits. for  the  Support  of  Men,  and  the  reft 
of  Animals.  But  this  very  Property  doth,  as 
it  were,  hand  us  to  the  Creator,  as  to  the 
only  real  and  proper  Nurfe.  For  it  is  not  the 
Eartrr,  but  God  in  it,  that  doth  produce  all 
good  things  :  for  thus  faith  the  holy  Spirit, 
by  the  Mouth  of  David,  Who  mahth  grafs  to?&l  147. 
grow  for  the  Cattle,  and  herb  for   the  Service   of 

Man  ,'  and All  watt  upon  thee,  that  thou  may-  pfoj    IC. 

eft  give  them  their  Meat  in  due  Seafon.     That  thou 
giveft  them    they  gather,    thou    openeft  thy  hand, 
they  are    filled  with  good.     And    our   Lord    in 
his   Gofpel,    Look  to  the  Fowls  of  the  Air,  be-  Matth.  & 
caufe     they  neither    fow     ncr  reap ,    nor    gather 
into    Barns,   for  your     heavenly     Father  feedeth 
them.     And  the  Apoitle   tells  us,  God  left  not  ^a$  x£ 
himfelf  without  a  witnefs,  doing  good  from  Heaven , 
giving  Rain  and  fruitful  Seajons,  and   filling  our 
hearts  with  food  and  gladnefs.     Neither  do  thefe 
Paffages  contradict  what  we  read  in  the  firlt 
Chapter    of  Genefis,    viz.    Let  the  Earth   bring 
forth  grafs ,  the  herb  yielding  fiedj,  and  the  fruit- 
tree  yielding  fruit  after  his  kind.     For  the  Earth 
doth  indeed  bring   forth-  Grals     and  Trees 
that  bear  Fruit,   but   'tis   by  virtue  of  that 
Power,  which  God  hath  endued  them  wi^ 
the  Earth  is  but  inftrumental,  not  only  in  the 
Production  and  Confervation  of  thefe  Trees, 

but 


4  6  Steps  of  Afcenfion  to  Gocf. 

but  in  the  increafe  alfo,  and  Supplies  they 
Pfal.  148.  furniih  us  with.  Therefore  David  when  he 
calls  upon  all  Creatures  to  laud  the  Creator, 
fummons  alio  Fruit-Trees,  and  all  Cedars: 
and  the  Three  Children  invite  all  things  that 
Dan.  3.  grow  upon  the  Earth,  to  bkfs  the  Lord>  to 
■praife  a?id  magnify  him  for  ever. 

And  when  all  things  in  their  way,  do  laud 
and  praife  God,  how  affectionately  my  Soul, 
art  thou  obliged  to  blefs  and  praife  him,  for 
all  the  Benefits  thou  continually  partakeft 
of  ?  acknowledging  in  them  the  invifible 
hand  of  God,  diftributing  all  things;  and  his 
Fatherly  and  unmerited  Love,  which  is  fo  far 
from  being  invifible,  that  it  manifeftly  difco- 
vers  it  felf,  and  is  inceflantly  blefling  thee 
from  Heaven,  and  fupplying  all  thy  Necefli- 
ties.  But  it  is  not  enough  to  thy  gracious 
God  to  do  all  this,  unlefs  he  alfo  produce  in 
thee,  as  in  his  Spiritual  Field,  the  moil  noble 
branch  of  Charity.  For  Charity,  as  the  belo- 
1  Joh.  4.  ved  Difciple  informs  us  in  his  Epiftle,  is  not 
of  the  World,  but  of  God.  But  there  pro- 
ceeds from  Charity,  as  from  a  divine  and  hea- 
venly Tree,  the  beautitul  and  fragrant  Flow- 
ers of  holy  Thoughts ;  the  pleafant  Leaves 
of  fuch  Words  as  tend  to  the  Safety  of  Nati- 
ons, and  the  Fruits  of  good  Works,  by 
which  God  is  glorified,  our  Neighbour  be- 
nefited, and  Treafures  laid  up  for  our  felves  in 
Heaven. 

But  woe  to  them,  who  like  the  Beafts  that 
have  no  Understanding,  defire  to  have  their 
fill  of  the  Fruits  of  Earth  ;  that  greedily  rake 
»them  together  ,  and  hoard  them  up,  and 
never  think  upon,  nor  are  thankful  to,  the 

great 


Steps  of  Afcenfion  to  God.  47 

great  Donor,  whofe  Minds  are  like  the  Earth, 
which  God  hath  curfed,  which  bringeth  forth 
Thorns  and  Bryers.  For  what  do  fuch  Perfons 
entertain  their  Thoughts  with,  in  whofe  Hearts 
God  hath  not  dhTeminated  the  Seeds  of  chafte 
Defigns,  but  Fornications,Adulteries,  Murders, 
Sacriledge,  Thefts,  Treacheries,  and  the  like  ? 
What  do  fuch  belch  out  of  their  profane  mouths, 
but  Blafphemies,  Perjuries,  abufive  Language, 
Herefies,  Railings,  fpiteful  Reflections,  falfe 
Teftimonies,  Lies,  and  the  like  ?  And  laftly, 
what  Fruits  do  fuch  produce,  but  thofe  poi- 
fonousones,  we  told  you  before  were  in  their 
Thoughts,  and  which  are  termed  by  the  A- 
poftle  the  Works  of  the  Devil.  Thefe  are  Gal  6 
Thorns,  which  firft  prick  the  Minds  of  them 
that  breed  them,  with  Sorrows  and  difmal  Ap- 
prehenfions :  that  afFed  the  Reputation,  Body, 
and  Mind  of  their  Neighbours,  with  grievous, 
and  many  times  irreparable  Injuries,  from 
which,  many  Mifchiefs  and  Inconveniences 
are  occafion'd  to  others. 

But,  omitting  thefe  things :  If  thou,  my 
Soul,  art  the  Garden  of  the  Cceleftial  Dreffer, 
take  efpecial  care  that  thou  be  neither  over- 
grown with  Thorns  nor  Bryers,  but  cherifh 
with  thy  utmoft  care,  the  Tree  of  Charity, 
theLillies  ofChaftity,  and  Spikenard  of  Hu- 
mility, Be  far  from  entertaining  a  Thought ; 
that  thefe  heavenly  Branches  of  Virtues  are 
owing  to  thy  felf,  and  not  to  the  Lord  thy 
God,  who  is  the  Lord  of  Virtues,  and  the 
Infpirer  of  holy  Purpofes.  And  when  thy 
Fruits  come  to  their  full  Growth  and  Ma- 
turity, do  not  facrifice  to  thine  own  Net, 
but  acknowledge  that  all  thou  haft  is  owing 

to 


48  Steps  of  Afcenfion  to  God. 

to  him,  and  that  all  thy   Abilities  are  front 
him. 


T 


CHAP.    IV. 

Here  remains  the  laft  Commendation  of 
Earth,  <viza  that  it  contains  Gold,  Sil- 
ver, and  precious  Stones  within  its  Bowels. 
But  certainly  the  Earth  cannot,  by  its  own 
Power,  produce  fuch  valuable  things ;  no, 
we  are  oblig'd  to  him   for  them,  who  thus 

Hag.  2.  fpeaks  by  the  Prophet,  The  Silver  is  mine,  and 
the  Gold  is  mine,  O  thou  eternal  Lover  of 
Mankind  !  that  thou  Ihouldeft  not  only  pleafe 
to  create  for  the  ufe  of  Man,  Stones,  Wood, 
Iron,  Copper,  Lead,  and  other  Neceffaries 
for  building  of  Houfes,  and  Ships,  and  for 
making  feveral  Inftruments ;  but  alfo  Gold, 
Silver,  and  precious  Stones  for  Ornament  and 
Show  !  And  if  thou  conferreft  thefe  things 
on  them  that  are  no  more  than  Pilgrims  in 
this  Vale,  and  many  times  upon  thine  Ene- 
mies, and  fuch  as  blafpheme  thy  Name  ;  what 
wilt  thou  bellow  upon  thy  Favourites,  that 
laud  and  blefs  thy  Name,  and  reign  with 
thee  in  Heaven  ?  Thou  wilt  not  prefent  them 
with  fome  fmall  pieces  of  Silver,  and  Gold, 
or  a  few  Jewels  of  worth  and  value,-  but  with 
that  City  of  which  the  Apoftle  fpeaks  in  the 

Rev.  21.  Revelations,  which  he  thus  defcribes,*  the  build- 
ing  of  the  Wall  was  of  Jaffer^  and  the  City  was 
-pure  Gold)  like  unto  pure  Glafs.  And  the  founda- 
tions of  the  Wall  of  the  City,  were  garnijlied  with 
all  manner  of  precious  Stones ,    <~and  the  twelve' 

gates 


Steps  of  Afcenfion  to  Gocf.  4? 

gates  were  twelve  Pearls.  But  notwithstanding 
this  Defcription,  we  don't  fuppofe  that  the 
City  above  [the  heavenly  Jerufakm]  is  built 
or  adorned  with  Gold,,  Jewels,  or  Pearls, 
fuch  as  thefe  we  are  acquainted  with ;  for  we 
know  the  Holy  Ghoft  makes  ufe  of  fuch 
Words  in  Condefcention  ioourWeaknefs,who 
cannot  conceive  better  or  nobler  things.  But 
without  all  queftion,  that  City  which  is  the 
Country  of  God's  Eled:,  is  far  more  excellent 
than  the  heft  this  World  can  fhew  us,  than  a 
City  of  Gold  or  Jewels  excels  poor  Hutts  and 
Cottages,  whofe  Materials  are  only  vile  Earth 
and  Straw* 

Lift  up  now,  my  Soul,  the  Eyes  of  thy 
Mind  to  Heaven,  and  confider  how  highly 
the  Good  things  of  that  Place  are  to  be  priz'd,, 
whenas  Gold.,  Silver,  and  Precious  Stones, 
which  the  World  fo  dotes  upon,  compared 
with  thofe,  are  not  computed  at  the  rate  of 
Dirt  and  Stubble.  Confider  further ,  that 
Gold,  Silver,  and  Pearls,  which  are  in  fuch 
Eiteem  and  Vogue,  are  fubjed  to  Corrupti- 
on j  but  the  Glories  of  that  Cceleflial  City  are 
Incorruptible  and  Eternal.  But  if.,  by  the 
hands  of  thy  poor  Brethren,  thou  haft  an 
heart  to  transfer  this  perifhing  Gold,  and  Sil- 
ver to  the  heavenly  Jerufakm,  (which  if  thou 
art  wife  thou  wilt  furely  do  )  they  Jhall  be- 
come incorruptible,  and  be  thine  for  ever. 
For  he  that  is  Truth  it  felf  hath  faid  ,  Sell  Matth.  19, 
what  thou  baft,  and  give  to  the  poor,  and  thou  (lialt 
have  treafure  in  heaven  :  and  in  another  place, 
Sell  your  pojfejjions  and  give  alms,  make  you  hags-^y^  1% 
which  wax  not  old ,  a  treafure  that  faileth  not  in 
heaven }  where  no  thief  approacheth^  nor  moth  cor- 

E  rugtetk 


50  Steps  of  Afcenfion  to  God. 

ruptefh.  O  the  Incredulity  of  the  Children  of 
Men  !  Vain  Man  promileth  ten  for  an  hun- 
dred, with  a  return  of  the  principal,  and.  ea- 
fily  finds  Credit.  God,  who  cannot  lie,  pro- 
mifes  to  him  that  gives  an  Alms,  a  Treafure 
in  Fleaven,  yea,  an   hundred   for   one,  and 

iMatth.  i p. Life  Eternal  into  the  Bargain;  Man  boggles, 
and  can  hardly  be  brought  to  trult,  and  rather 
inclines  there  to  hide  his  Treafure  where 
Moth  corrupteth,  where  Thieves  break  thro" 
and  Ileal,  than  to  lay  it  up  in  Heaven,  where 
no  danger  approacheth.  But  admit  there 
were  no  Thieves  to  plunder,  nor  Moth,  nor 
Ruft  to  corrupt,  whole  at  lalt,  wretched  Man., 
will  t'hefe  things  be,  which  thou  halt  pur- 
chafed  with  lb  much  Toil,  and  fetteft  fo  mi<5fc 
a  guard  about  ?  thine  certainly  they  /hall  not 
be,  though  they  might,  hadft  thou  conveyed 
them  amongft  the  Treafures  of  Heaven  by  the 
hands  of  the  Poor.  Experience  fufficiently 
cbnvinceth  us,  that  the  Goods  which  rich  Mi- 
ners have  hoarded  up,  fall  into  the  hands  of 
prodigal  Heirs,  who  fquandcr  them  away  in 
a  much  Ihorter  time  ,  than  their  greedy  Pa- 
rents  had   rak?d   them  together  :  and  in  the 

[fa  6  6  mean  rime?  t^e  Sin  of  Covetoufnefs  remains, 
and   ever  will,  and  die  Worm  of  Confcicnce 

Math.  9.  will  not  die,  and  the  Fire  of  Hell  will  never 
be  extino;uifncd. 

Therefore,  my  Soul,  be  inftro&ed  by  other 
Mens  Follies,  and  attend  to  the  Advice  of  thy 

Luke  12.  Ford  and  Mailer  ;  Take  heed  and  beware  of  Co- 
totftwifkefs)  for  a  mans  life  confifeth  not  in  the  a- 
bimdance  of  th'ofe  things  which  he  pojjefuh.  The 
covetous  Man  rakes  and  fcrapes,  and  carefully 
keeps  ,  that  he  may  have  fubfiftence  for  a  long 


time. 


Steps  of  Afcenfio?z  to  God.  5 1 

time,  but  his  Project  fails/or  before  he's  aware, 
Death  fends  him  a  Summons,  and  his  Riches, 
which  he  had  fo  induftrioufly  got  together, 
and  fo  carefully  preferved,  beget  a  Worm 
which  will  never  die,  and  kindle  a  Fire  that, 
will  never  go  out.  O  miferable  Wretch,  thus 
folicitoufly  to  pile  up  Treafures,  only  to  add 
Fuel  to  infernal  Fire,  and  thereby  render  it 
unquenchable  J  Obferve  what  St.  James  ad- 
vifes  in  the  clofe  of  his  Epiftle.  Go  to  now  ye  James  $3 
rich  Men,  weep  and  howl,  for  the  miferies  which 
fijall  come  upon  you.  Tour  Riches  are  corrupted r,  and 
your  Garments  moth-eaten ,  your  Gold  and  Silver 
is  cankered,  and  the  ruft  of  them  JhaU  be  a  witnefs 
again fi  you )  and  {hall  eat  your  flefh  as  it  were  f re. 
You,  faith  St.  James,  becaufe  you  are  rich, 
are  accounted  happy,  and  complemented  as 
fo  ,•  but  in  very  deed  you  are  wretched,  and 
miferable,  yea,  more  wretched  than  the  Ne- 
ceflitous  themfelves,  and  have  reafon  to  la- 
ment,and  howl,for  the  Vengeance  that  is  ready 
to  overtake  you.  For  thofe  fuperfluous  Riches, 
which  you  have  kept  under  guard,  and  have 
permitted  to  be  devour'd  by  Ruit,  whenas 
you  ought  to  have  difpers'd  them  amongft 
the  Poor;  and  the  fpare  Garments  which  you 
have  chofen  to  be  eaten  by  Moths,  rather  than 
be  made  a  covering  for  thofe  that  were  cold 
and  naked  ;  and  your  Gold  and  Silver,  which 
you  have  fuffered  to  be  devoured  by  Canker, 
rather  than  exchang'd  for  Bread  for  the  Hun- 
gry •  all  thefe,  I  fay,  will  exhibit  fevere  Evi- 
dence againft  you,  in  the  Day  of  Judgment. 
The  Moths,  with  the  Ruit  of  your  Riches, 
ftall  be  converted  into  vehement  Fire,  which 
fhall   everlaftingly  devour  your  FleUi ,  and 

E  2  never 


5  2  Steps  of  Afcenfion  to  God. 

never  confume  \t3  that  the  Fire  may  be  un- 
quenchable, and  your  Anguifh  without  Re- 
medy. Therefore^  tho'  the  vain  World  calls 
them  happy  who  have  Riches  in  Pofeffion, 
Pfal.  144.  *et  ns  conclude  with  the  Royal  Prophet,  That 
theyy  and  only  they,  are  happy,  whofe  God  is  the 
Lord. 


THE 


THE 


SB 


Fourth  Step. 

From   tht  Conftderation  of  Waters, 
efpecially  of  Fountains. 


CHAP.    I. 

WA  T  E  R,  another  of  this  World's  E- 
lements,is  next  in  Dignity  to  Earth ; 
which  likewife,  duly  confider'd, 
will  furnifh  a  fecond  Step  of  Afcenfion.  And 
firft  we  will  confider  Water  in  general,  and 
then  from  Fountains  infer  a  fpecial  Afcenfion 
to  God. 

Water  is  moift  and  cold,,  and  hence  hath 
five  Properties ;  for  it  wafheth,  and  takes  off 
Spots,  extinguish  Fire,  cools  and  mitigates 
the  heat  of  Thirft,  unites  many  and  different 
things,  and  laftly,  afcends  as  high  as  it  de- 
fcends.  All  thefe  are  manifeft  Symbols,  or 
Representations  of  theuniverfal  Creator.  Wa- 
ter wafheth  corporeal  Spots,  God  wafheth  the  m 
foulnefs  of  the  Soul.  Thou  jhah  wafi  me,  la^th 
David,  and  I  flail  be  whiter  than  Snow.  For 
though  Contrition,  Sacraments,  God's  Mini- 
fters,  Alms,  and  other  Works  of  Piety,  do 
■  E  *  wafh 


54  Step  of  Afcenfion  to  God. 

wafh  the  Pollutions  of  the  Hearty  I  mean  Sins ; 
vet  all  thefe  are  butlnftrumehts,and  Prepara- 
tives, the  whole  WTork  of  Purification  muff,  be 
afcrib'd  to  God,  as  to  the  fole  Author  thereof. 
J,  even  ■  J,  faith  God  by  Efaias,  am  He  that 
blotteth  out  thy  Tranfgrejfions  for  mine  own  fake. 
And  therefore  the  Vh  art  fees  that  faid  with  In- 
dignation, reflecting  upon  Chrift,  Who  can  for- 
give Sin shut  God  alone  ?  were  under  no  Miflake 
in  attributing  the  Power  of  Remiflion  thereof 
to  God  alone ;  but  in  their  not  believing  him 
to  be  God  ,♦  and  hence  there  happen'd  a  mix- 
ture of  Truth  and  Blafphemy. 

Nor  doth  God  only  warn  the  Defilements 
of  the  Heart,  after  the  Similitude  of  Water, 
but  is  alio  pleafed  to  be  termed  Water.     For 

John  7.  St.  John  thus  writes,  He  that  believeth  on  me, 
as  the  Scripture  faith,  cut  of  his  Belly  §1  all  flow 
Rivers  cf  living  Water.  But  this  he  fpake  of  the 
Spirit ,  which  they  jhould  receive  who  believed  on 
him,  for  the  Holy  Ghofi  was  not  yet  given,  becaufe 
Jeffs  was  not  yet  glorified.  Therefore  the  Ho-, 
iy   Spirit,  who   as  hie   is  God,  is  alfo  living 

E*ek.  36.  Water,  and  of  this  Water  Ezekicl  fpeaks,  I 
will  four  upon  yen  clean  water,  and  ye  Jhall  be  clea?2- 
fed  from  all ycur  filth  me fs.  And  becaufe  that  Cce- 
leitial,  uncreated  Water,  far  furpafles  the  Vir- 
tue of  this  Earthly  created  Water,  I  cannot 
therefore  but  take  notice  of  the  different  Ef- 
fects of  one,  and  the  other,  in  three  Refpe&s. 
This  Elementary  Water  wafheth  off  bodily 
Spots,  but  not  all,  for  many  will  not  yield  to 
it,  unlefs  affifted  with  Soap,  and  fuch  Appli- 
cations. The  Supernatural  Water  leaves  not 
fo  much  as  one  Spot  behind  it  ;  for  thus  we 
read  in  the   now   cited  Place,    And  ye 

be 


s 


Steps  of  Afcenfion  to  God.  5  5 

be  cleanfed  from  all  your  filth'mefs.  Created  Wa- 
ter doth  rarely  fo  throughly  take  off  Spots., 
but  that  fome  print  or  Jhadow  remains  ]  Un- 
created Water  doth  fo  purify,  that  what  is 
wafh'd  therewith  becomes  more  white,  and 
beautiful,  than  it  was  in  its  Native  Purity. 
Thou  fait  waft)  me,  faith  David,  and  I  fall  be  Pfal.  51. 
whiter  than  Snow,  And  the  Lord  greets  us 
thus  comfortably  by  Efaiah,  Tho  your  Sins  Efaiah  *. 
be  as  Scarlet,  they  fall  be  white  as  Snnv  • 
though  they  be  as  Crimfon,  they  fall  be  as  Wool, 
Created  Water,  (to  give  one  Inftance  more) 
wafheth  away  natural  Stains,  which  offer  no 
Refinance  to  theCleanfer;  Uncreated  Water 
wafheth  away  voluntary  Spots,  which  yet  are 
not  done  away,  unlefs  the  Soul  concur  to  its 
own  cleanfmg.  But  fo  admirable  is  the  Pow- 
er of  this  Supernatural  Water,  that  it  infenfibly 
finks  into  itony  Hearts,  and  therefore  the 
harder!  cannot  reject  it,  becaufe  it  forceth  its 
way,  as  St.  Augujtin  very  well  obferves.  cc  Who 
cc  can  comprehend,  faith  he,  in  what  a  won- 
cc  derful  manner  thou  infpireft  Faith  into  the 
cc  Hearts  of  Unbelievers,  infufeff:  Humility 
cc  into  the  Hearts  of  the  Proud,  and  infinua- 
€C  tell  Chanty  into  the  Breails  of  thine  Ene- 
cc  mies,  infomuch  that  he  who  a  little  before 
cc  did  breath  out  Threarnings  and  Slaughter, 
cc  and  perfecuted  thee  in  thy  Difciples,  be- 
cc  ing  on  a  fudden  changed  into  another  Man, 
cc  cotild  quietly  hear  the  Threatnings,  and 
cc  patiently  endure  the  Slaughters  of  Perfecu- 
cc  tors  for  the  Sake  of  thee,  and  thy  Church. 
cc  It  is  far  out  of  my  reach  to  dive  into  the 
cc  bottom  of  thefe  Secrets,  and  I  had  rather 
ff  experience,  than  curioufly  inquire  into  the 
E4  "Effica, 


5 6  Steps  of  Afcevfion  to  God. 


sc 


cc 


Efficacy  of  thy  Grace.  And  fince  I  am 
cc  affur'd  that  this  Water  of  thine  is  a  volun- 
"  tary  Rain,  fet  apart  for  thine  Inheritance, 
fC  as  thy  holy  Prophet  hath  declar'd  ;  there- 
cc  fore  I  moft  humbly  beg  that  I  may  be 
"  found  amongft  thine  Inheritance,  and  that 
"  it  would  pleafe  thy  Grace  to  defcend  into 
ic  the  Soil  of  my  Hearty  that  it  may  not  con- 
€C  tinue  dry, and  barren,  as  a  Land  that  hath  no 
*c  Water,  fuch  as  it  naturally  is  of  it  felf,  be- 
ing unable  fo  much  as  to  thinif  a  good 
Thought. 


CHAP.    II. 

ANother  Property  of  Water  is,  that  it  ex- 
tinguilheth  Fire ;  and  the  Cceleftial 
Water,  that  is,  the  Grace  of  the  Holy  Spirit, 
in  a  wonderful  manner  extinguifheththe  Fire 
of  carnal  Concupifcence.  To  fupprefs  this 
Fire,  Failing  and  Mortification  are  requifite, 
but.,  they  become  fo  by  being  inftrumental 
to  the  Graces  of  the  Divine  Spirit ,  without 
which  they  fignify  little.  For  Love  is  the 
principal  of  the  Affections  and  Perturbations 
of  the  Mind  ;  this  direcis  all,  and  all  of  them 
readily  obey.  Love  admits  of  no  conftraint, 
if  it  find  not  accefs  on  one  fide,  it  will  force 
its  way  on  another.  Love  fears  nothing,  no 
Enterprize  is  too  hazardous  for  it ,  it  is  vi- 
ctorious in  every  Attempt,  and  in  a  word, 
a  lefler  Love  yields  only  to  a  greater,  and 
more  powerful  Love.  This  is  the  Cafe 
with  carnal  Love,  whether  it  purfue  the  Plea- 

fures 


Steps  of  Afcenficn  tcGcd-  57 

fures  or  Profits  of  this  "Worlds  it  fubmits  only 
to  the  Love  of  God.  Nofooner  doth  the  "Wa- 
ter of  the  Holy  Spirit  begin  to  bedew  the 
Heart  of  Man.,  but  carnal  Love  abates,  and 
grows  cool.  To  this  St.  Augufiin  attefts,  who 
having  been  accuftom'd  to  give  up  the  Reins 
to  his  Lufts,  and  thought  it  impoffible  to  reft 
fatisfied  without  the  Society  of  a  Woman  ; 
affoon  as  the  Grace  of  the  Holy  Spirit  de~ 
fcended  into  his  Heart,  and  fried  its  Influence 
upon  it,  he  was  convinc'd  of  his  Miftake,  and 
breaks  out  into  this  holy  Rapture,  at  the  be- 
ginning of  his  Book  of  Confeffions.  tc  How 
C€  pleaiant  and  delightful^  all  of  a  fudden,  is 
cc  it  become  to  me  to  abftain  from  worldly 
<c  Pleafures  and  Delights  !  it  is  now  the  Joy 
€C  of  my  Heart  to  quit  thofe  Pleafures,  which 
cc  I  was  once  afraid  to  lofe.  For  thou,  my 
<c  God.,  who  art  Delight  in  Perfection,  didfl 
cc  difpoffefs  them,  and  fucceededft  in  their 
<c  room,  fweeter  than  all  Pleafure,  but  not 
cc  to  Flefh  and  Blood ;  clearer  than  all  Light, 
"  yet  more  referv'd  than  any  Secret j  more 
€C  lublime  than  all  Honour,  but  not  to  them 
"  who  are  high  in  their  own  Conceits. 


CHAP.    III. 

Nother  Property  of  Water  is,  that  it 
quenches  Thirlt ;  and  nothing  but  this 
fupernatural  Water  can  free  Men  s  Hearts  from 
thofe  many  anxious  and  tormenting  Defires 
they  are  continually  haunted  with,  as  Truth 
it  felf,  in  a  Difcourfe  with  the  Woman  of  Sa- 
maria 


5  8  Steps  of  Afcenfion  to  God. 

John  4.  maria,  plainly  tells  US  ;  He  that  drinks,  faith 
Chrift,  of  this  Water  frail  thirfi  again,  but  he 
that  frail  drink  of  the  Water  "which  I  fall  give  h\my 

Ecclef  r.  fall  never  thirfi.  Even  fo  it  is.,  the  Eye  is  not 
Satisfied  with  feeing,  nor  the  Ear  with  hear- 
ing. The  bell  things  the  World  prefents  Men 
with,  fall  fhort  of  Satisfaction  :  For  the  Soul  is 
capable  of  an  infinite  Good,but  created  things 
have  narrow  Bounds  and  Limits.  But  he  that 
hath  tailed  the  Coeieftial  "Water,  finds  plenary 
Satisfaction,  and  therefore  confines  all  his 
Defires  and  Longings  to  that.  But  of  this 
we  have  fpoken  before,  when  we  difcours'd 
of  the  Centre  of  Quiet  and  Happinefs,  and 
fixe  it  in  God  alone. 


A 


C  H  A  P.    IV. 

Nother  Property  of  Water  is,  to  con- 
_  joyn  and  unite  fuch  things  as  feem  in- 
capable of  Incorporation  •  thus  many  Grains 
of  Meal,  by  the  intermixture  of  Water,  are 
made  one  Bread ;  many  Crumbs  of  Earth,  by 
the  Cement  cf  Water,  become  Bricks.  But 
with  far  more  eafe,  and  with  much  greater 
ftrength  and  firmnefs,  this  Cceleftial  Water 
caufeth  that  there  ihall  be  but  one  Heart,  and 
one  Soul,  in  a  multitude  of  Men,  as  we  read 
Aa  in  the  Acts  of  the  Apoftles,   concerning    the 

J  4'  Primitive  Chri(tians,on  whom  the  Holy  Ghoit 
had  lately  defcended.  But  our  Lord  a  little 
before  his  Afcenfion  to  his  Father,  did  both 
command,  and  foretell  this  Unity,  which  is 
effected  by  the  water  of  the    tloly  Ghoil^ 

N-iihcr 


Steps  of Afcenfion  to  God.  5^ 

Neither  pray  I  for  thefe  alone,  but  for  them  alfo Joh.  17. 
which  jha  11  believe  on  me  through  their  word,  that tl'  22' 
they  all  may  be  one  ,  as  thou  Father  art  in  me,  and 
I  in  thee,  that  they  alfo  may  be  one  in  us.  And  a 
little  after  :  That  they  may  be  one,  even  as  we  are 
one,  I  in  them,  and  thou  in  me,  that  they  may  be 
made  perfetl  in  one.  To  which  Unity  the  A- 
poftle  exhorts  us  in  his  Epiftle  to  the  Ephefians, 
Be  careful  to  keep  the  Unity  of  the  Spirit  in  the  bond  Ephef  4. 
of  Peace.  One  Body  and  one  Spirit,  as  ye  are  cal-  3- 
led  in  one  hope  of  your  calling.  O  bleffed  U- 
nion,  which  maketh  many  Men  to  be  one 
Body  of  Chritt,  which  is  goverrfcl  by  one 
Head,  and  eats  of  the  fame  Bread,  and  drinks 
of  one  Cup,  is  animated  by  one  Spirit,  and 
keeping  clofe  to  God,  becomes  one  Spirit 
with  him  !  What  more  can  a  Servant  defire, 
than  that  he  mould  not  only  partake  of  all 
his  Matter's  Goods,  but  by  a  band  of  iniepa- 
rable  Love,  mould  become  one  with  his  Om- 
nipotent, All-wife,  and  Glorious  Lord  ?  But 
this  is  brought  about  by  the  Grace  of  the  Ho- 
ly Spirit,  as  by  living,  and  enlivening  Water, 
when  it  is  devoutly  received  in  the  Heart, 
and  there  carefully  cherim'd  and  induftrioufly 
improv'd. 


CHAP.     V. 

TH  E  laft  Property  we  affign'd  to  Wa- 
ter is,  that  it  afcends  as  high  as  it  de- 
fended. And  becaufe  the  Holy  Spirit  de- 
scended from  the  highett  Heaven  to  Earth, 
therefore  to  that  Man,  in  whofs  Heart  he  is 

inter- 


60  Steps  of  Afcenfion  to  God. 

Job.  4,14.  tained,  he  becomes  a  Fountain  of  Water  f fringe 
ing  up  to  Life  everlafting,  as  our  Lord  faith  to 
the  Woman  of  Samaria  ;  which  is,  as  if  he 
had  faid,  A  Man  who  is  born  again  of  Water, 
and  of  the  Holy  Spirit,  and  behaves  himfelf 
reverently  and  decently  towards  the  Spirit ; 
that  heavenly  Gueit  takes  up  his  Refidence 
m  his  Heart,  and  will  never  leave  him,  till 
he  has  fecur'd  his  Title  to  that  Place,  whence 
Grace  defcended. 

Therefore,  my  Soul,  being  inftru&ed  and 
encouraged  by  thefe  "Words  of  facred  Writ, 
itill  fay  to  thy  heavenly  Father  ,  with  Sighs 
that  cannot  be  uttered,  vouchfafe  to  give  me 
this  Water  to  cleanfe  thee  from  all  Spots  and 
Impurities ,  to  extinguifli  the  heat  of  con- 
cupifcence,  to  allay  the  thirft  after  world- 
ly Trifles  and  Vanities,  to  make  thee  one 
Spirit  with  thy  God,  and  become  a  Foun- 
tain of  living  water,  fpringing  up  to  eternal 
Life,  that  thou  may  eft  lay  up  Provifions  in 
thofe  Regions  above ,  where  thou  hopeft  to 
take  up  thy  eternal  Refidence.  It  was  with 
Luke  1 1 .  good  reafon  the  Son  of  God  faid  ;  If  ye  being 
*  >♦  evily   know  how  to  give  good  things  to  your  Chil- 

dren ,  much  more  flj a II  your  Heavenly  Father  gi-ve 
the  Holy  Ghofi  to  them  that  ask  him.  He  did  not 
fay,he  will  give  youBread,or  Raiment,orWif- 
dom,  cr  Charity,  or  the  Kingdom  of  Heaven, 
or  Eternal  Life;  but  he  will  give  the  Holy 
Spirit,  becaufe  they  who  have  fuch  a  Pre- 
fent,  are  abundantly  fupplied  with  ail  things. 
Therefore  ceafe  not  to  put  the  Father  in  mind 
of  the  Son's  Promife,  and  to  offer  fuch  an 
Addrefs  as  this,  with  the  greateft  Affedion, 
and  fulleft  Affurance  of  being  heard ;  O  Holy 

Father, 


Steps  of  Afcevfion  to  God.  61 

Father,  I  prefent  not  my  Petitions  unto  thee, 
crafting  to  mine  own  Righteoufnefs,  but  to 
the  Promife  of  thine  only  begotten  Son,  who, 
to  encourage  us  to  make  our  Requefts  known 
unto  Thee,  was  gracioufly  pleafed  to  fay, 
How  much  rather  fljall  your  Father  give  the  Holy 
Spirit  to  them  that  ask  him.  Thy  Son,  we  are 
afTur'd,  is  Truth,  and  cannot  impofe  upon  us, 
make  good  therefore  the  Promife  of  thy  be- John  1%, 
loved,  who  hath  glorified  thee  upon  Earth, 
and  extended  his  Obedience  to  thee  untOp^j.  ^ 
Death,  even  the  Death  of  the  Crofs.  Give  8# 
the  Holy  Spirit  to  thy  humble  Petitioner, 
give  the  Spirit  of  Fear  and  Love  towards  thee, 
that  thy  Servant  may  know  no  other  Fear  or 
Dread ,  but  of  incurring  thy  Difpleafure ; 
that  he  may  love  nothing  but  Thee,  and  his 
Neighbour  for  thy  fake.  Create  in  me  a  clean^&L  St. 
Heart,  O  God,  and  renew  a  right  Spirit  within 
me.  Cafi  me  not  away  from  thy  Vrefence,  and 
take  not  thy  Holy  Spirit  from  me ;  re  fore  unto  me 
the  Joy  of  thy  Salvation,  and  ftablijh  me  with  thy 
Free  Spirit. 


10-  II,  \%t 


CHAP.    VI. 

PRoceed  we  now  to  the  Refemblance  and 
Similitude  which  the  Fountains  of  Water 
bear  to  God  Almighty,  from  whence  the 
Mind  will  be  enabled  to  contemplate  very  won- 
derful things,  fuggefted  to  us  from  the  Cre- 
ator's Perfections.  For,  without  doubt,  there 
is  reafon,  why  God  in  Holy  Writ  is  called 
the  Fountain  of  'Life,  the  Fountain  ofWifdom,  and?C  16.9. 

a 


62  Steps  of  Afcenfion  to  God. 

Jer.  2.  j 3    a  Fountain  of  living    Water.     That    he    is    the 

Fountain  of  Effence,  is  inferr'd  from  the  "Words 

of  God  himfelf  to   Mofes3  Exodm  3.     I  am  that 

lam.     lam  hath  fent  me  unto  you.     All  which 

the  Apoftle  feems   to  comprehend,  when  he 

A&s  17.     faith ,  In  him  we  live,  and  move ^  and  hwve  our 

28.  Being.    For  we  are  in  him  as  in  the  Fountain 

of  Effence,  and   in   him  we  live,  as  in  the 

Fountain  of  Life,  and  in  him  we  move,  as 

Wif.  7.24.  in  the  Fountain  of  Wifdom.     Becaufe  Wif- 

<  dom    is    more   moving  than  any  motion  ,•  flie  paf 

feth  and  goeth  through  all  things  by  reafon  of  her 

pirenefs. 

A  Fountain  of  Water  with  us  hath  this  Pro- 
perty, that  it  gives  birth  to  Rivers,,  and  that 
thefe  no  longer  run.,  than  that  flows  upon 
them ;  but  the  Fountain  has  no  dependence 
on  the  Rivers,,  becaufe  it  deriveth  not  its  Wa- 
ters from  them,  but  hath  them  in  it  felf,  and 
communicates  them  with  others.  This  is  a 
lively  Symbol  and  Note  of  the  Divinity.  For 
God  is,  in  a  moil  proper  Senfe,  the  Fountain 
of  Effence,  as  receiving  Being  from  none,  and 
imparting  it  to  all.  Not  any  thing  could 
give  Being  to  God,  fince  Being  is  from  the 
Effence  of  God,  and  Effence  it  felf  is  his  Ex- 
igence, fo  that  it  can  neither  be,  nor  be  con- 
ceived, that  God  hath  not  ever  been,  nor  that 
he  doth  not  always  exiff.  Other  things  may 
for  a  time  be,  and  not  be,  becaufe  Being  doth 
not  neceffarily  appertain  to  their  Effence. 
For  Inftance,  it  is  Effential  to  Man  that  he 
be  a  Rational  Creature,  and  if  it  were  Effen- 
tial to  him  likewife  to  exift,  he  could  not  but 
always  exift,  but  becaufe  Exiftence  is  not  of 
his  Effence,  therefore  he  may  exiit,    and  not 

exift. 


Steps  of  Afcevfwn  to  Go  J.  €3 

xift.  God  therefore  is  the  Fountain  of  Be- 
ings becaufe  his  Effence  a&ually  includes 
perpetual  Exiftence.  And  fo  much  thefe 
Words  import,  I  am  that  I  am  :  that  is,  I  am 
Being  it  felf,  and  derive  not  my  Being  from 
another,  but  have  it  in  my  felf :  it  agrees  to 
me  alone,  that  Exiftence  is  Effential.  From 
hence  it  is,,  that  Eternity  and  Immortality  are 
proper  to  God,  according  to  that  of  the  A- 
poftle,  I  Tim.  1.  Unto  the  King  eternal,  immor- 
tal, and  in  another  Place,  Who  only  hath  Im- 
mortality. But  other  things  receive  Being  frcm 
God  in  fuch  a  precarious  manner,  that  long- 
er than  they  depend  on  him,  and  are  fup- 
ported  by  him,  they  cannot  fubfift.  On  this 
Account  it  is,  that  "the  fame  Apoftle  fays  of 
him,  That  He  beareth  all  things  by  the  Word  of  Heb.  i.  3 
his  Power.  For  were  not  the  Creation  fuppor- 
ported  and  upheld  by  God,  it  would  ccme 
to  Ruine  and  Confufion  in  a  Moment. 

Admire  therefore,  my  Soul,  and  adore  the 
Infinite  Goodnefs  of  the  Creator,  who  fo 
gracioufly  fupports,  and  preferves  all  things, 
when  he  ftands  not  in  any  need  of  their  affi- 
fiance  :  and  let  the  Patience  of  the  fame 
Creator  be  equally  thy  Wonder,  and  pro- 
pofe  him  to  thy  Imitation,  who  is  fo  kindLuk  6  ^, 
bcth  to  the  unthankful  and  evil,  as  to  maintain 
thofe  who  blafpheme  him ,  and  to  continue 
thofe  in  being  ,  that  deferve  to  be  reduced 
to  nothing.  Think  it  not  therefore  any  hard 
Impofirion  ,  when  thou  art  commanded  to 
bear  with  the  Infirmities  of  thy  Brother,  and 
to  return  ads  of  Kindnefs  for  Hatred  and 
Perfecution. 

But 


64  Steps  of  Afcefjfion  to  God. 

But  the  Excellency  of  the  Fountain  of  Be- 
ing confifts  not  only  in  this,  that  it  receives 
not  its  Being  from  another  Fountain,  and  in 
communicating  Being  to  other  things.  For 
the  Waters  of  Fountains,  and  thofe  of  Rivers 
are  of  the  fame  kind ;  and  tho'  Fountains  de- 
rive not  their  Waters  from  other  Fountains, 
yet  they  haveCaufes  of  their  Being,  which  are 
Vapours,  and  thefe  again  have  their  Caufes, 
and  fo  on  till  we  afcend  to  the  prime  Caufe, 
which  is  God.  But,  my  Soul,  it  is  not  with 
God  thy  Creator,  as  with  the  Creatures,  he 
is  diftinguifh'd  from  them  by  infinite  Degrees 
of  Honour,  Nobility,  and  Excellence,  and  is 
truly  and  properly  the  Fountain  of  Being,  be- 
came he  doth  not  only  not  derive  his  Being 
from  another  Fountain  of  Being ,  but  knows 
no  Caufe  at  all.  A  Fountain  of  created  Water, 
as  you  have  been  told,  proceeds  not  from  o- 
ther  Water,  but  from  another  Caufe.  The 
uncreated  Fountain  of  Being  finds  nothing 
before  it  felf,  depends  on  nothings  ftands  in 
need  of  nothing,  is  in  no  danger  of  receiving 
damage  from  another  :  but  on  the  contrary, 
all  things  have  their  fole  dependence  on  God, 
and  He,  as  Judas  Maccabeus  affirms,  can  beck- 
en  the  whole  Creation  into  Deftru&ion, 
2  Mac.  8.  18. 

Admire  thou,  my  Soul,  and  be  enamour'd 
on  this  Excellency,  this  Beginning  without 
Beginning,  this  Caufe  without  a  Caufe,  this 
infinite,  unconfind,  immenfe,  and  indifpen- 
fibly  neceffary  EiTence  ;  for  all  other  things 
compar'd  with  this  are  merely  fortuitous  and 
contingent.  And  perhaps  'tis  this  which 
Luke  jo.  Truth  it  felf  means,  when  he  fays,  One  thing 


Steps  of  Afcevfion  to  Gccf.  £§ 

is  necefary.  Therefore  keep  clofe  to  him  ,  and 
faithfully  ferve  him  •  delight  thy  felf  in  lo- 
ving ,  and  longing  for  him ;  let  all  other 
things  appear  to  thee  what  they  really  are^ 
Vile  and  defpicable  in  comparifon  of  him,  and 
let  no  confideration  touching  them  ruffle  and 
difcompofe  thee,  feeing  one  thing  is  necet 
fary,  and  that  fufficient  for  thine,  and  all  o- 
ther  Exigencies  :  but  let  thy  main  Concern 
be,  never  to  fall  from  his  Grace  ,•  and  to  en- 
deavour to  pleafe  him,  and  him  alone,  at  all 
times,  and  in  all  Places. 


CHAR    VIL 

NOW  God  is  properly  call'dthe  Fountain 
of  Life,  becaufe  he  liveth,  and  hath  Life 
in  himfelf,  yea,  he  himfelf  is  Life  Eternal. 
This  is,  faith  *St.  John,   i.Ep.  $.  the  true  God, 
and  Life  Eternal,  and  all  things  that  live,  re- 
ceive their  Life  from  that  Fountain,  and  when 
he  withdraws  his   vital  Influences,  they  die„ 
and  return  again  to  their  Duft,  as  the  fweet 
Singer  of  Ifrael  tells  us   Pfalm  104.   29.     To 
beget  their  like  is  proper  to  the  living,  but 
God  begets  a  Son  exactly  like  himfelf,  i.  e. 
God,  and  living.     Fcr  as  the  Father  hath  Life  in 
himfelf,  fo  hath  he  given  to  the  Son  to  have  Life 
in  himfelf  ]  as  St.  John   teftifies  in  his  GofpeL  joh.  <  2$ 
But  the  Father  hath  Life  in  himfelf,  becaufe 
he  is  the  Fountain  of  Life,  and  is  not  owing 
to  another  for  it  ,•  and  he  hath  given  to  the 
Son  to  have  Life  in  himfelf,  becaufe  he  hath 
communicated  the  fame  Life,  which  he  him- 
felf  hath  ^  and  hence  alfo  the  Son  is  the  Foun- 
ts tain 


66  Steps  of  Afcenfion  to  God. 

tain  of  Life^  but  a  Fountain  derived  from  a 
Fountain.,  as  he  is  God  of  God,  and  Light  of 
Light.  V/ho  can  declare,  nay,  who  can  con- 
ceive,, what  the  Life  of  God  is,  and  what 
that  Fountain  of  Life  is,  from  whofe  droppings 
Life  is  convey 'd  to  all  the  Living  both  in  Hea- 
ven and  Earth  ? 

The  Life  we  are  acquainted  with  in  this 
our  State  of  Exile,  is  nothing  elfe  but  an  in- 
ward Principle  of  Motion,  for  thofe  things 
are  faid  to  live,  whicn  do  fome  way  or  other, 
move  themfelves.  From  hence  it  is,  by  way 
of  Similitude,  that  the  Waters  in  Rivers  are 
called  Living,  and  thofe  in  Ponds,  Dead,  be- 
caufe  thofe  feem  to  have  motion  in  themfelves, 
thefe  ftirnot,  unlefsforc'd  by  Winds,  or  fome 
external  Violence. 

Thy  God,  my  Soul,  moft  truly  lives,  and 
is  the  Author  and  Fountain  of  Life.  For  thus 
we  frequently  read  in  the  Holy  Scriptures,  I 
Hue  faith  the  Lord.  And  the  Prophets  often  re- 
peat, the  Lord  li-veth,  the  Lord  li-veth.     And  in 

Jer.  1 6.  t^ie  Prophet  Jeremy,  the  Lord  thus  complains 
of  his  People,  They  have  forfaken  me  the  Foun- 
tain of  living  Waters.     Yet  for  all  this  he  is  nei- 

Mai.  v  6.ther  moved  by  himfelf,  nor  by  another;  lam 
the  Lord  faith  he,  and  am  not  changed  ',  and  in 
another  Place,  God  is  net  the  Son  of  Man  that 
he  (Jmtldbe  changed  In  the  Ecclefiallick  Hymn 
'tis  alfo  lung, 

O  God  tht  World's  fir ft  beauteous  Fra: 
And  Vigour  lafi,  3  caufe  Thourt  the  fame, 
And  we  Time's  co??fh'?;t  Ch.:?zges  feey 
Becqufe  there  is  no  Change  in  'Thee. 

AkhoJ 


Steps  of  Afcevfion  to  God.  6j 

Altho'  God  begets  a  Son,,  he  doth  it  with- 
out any  Change  :  tho'  he  fees,  hears,  fpeaks, 
loves,  compaffionates,    judges ;    he  doth  all 
this    without     Change.      Tho'   he   creates, 
and  preferves,  or  on  the  contrary,  deftroys, 
and  throws  things  back  into  their  Original 
State,  and  again  renews,  and  alters,  yet  in 
his  Operations  he  is  quiet,  and  continues  un- 
mov'd  when  any  Change  is  brought  about. 
How  then  (will  you  fay)  doth  he  live,  if  he 
moves  not  himfelf?    And  how  can  he  but 
live,  if  he  is  the  Spring  and  Source  of  Life  ? 
This  Knot  is  eafily  loos'd  ;  for  it  is  a  certain 
Argument  of  Life,  if  a  thing  acl  of  it  Self, 
and  is  not  mov'd  by  Another.     But  Life,  for 
the  moil  part,  in  the  Creatures,  is  an  inter- 
nal Principle  of  Motion,  becaufe  they  Hand 
in  need  of  many  things,  that  they  may  ex- 
ercifc  the  Functions  of  Life.      But  God  is 
Infinite   Perfection,   and   furninYd  with    all 
things  from  himfelf,  therefore  he  acls  indeed 
of   himfelf,   and  is    not  mov'd  by  another, 
and  Change  and  Motion  are  to  him  no  Re- 
quisites.     Created  things    itand    in  need  of 
Change,  that  they  may  generate,  and  be  ge- 
nerated,   as  generating  from  without  them- 
felyes,  and  that  which  is   begotten  mull  be 
changed  to  Being,  from  not  Being.    But  God 
begets   a   Son  within  Himfelf,    and    within 
Himfelf  produceth  the  Holy  Ghoft,  but  nei- 
ther Son,  nor  Holy  Ghoft,  have  need  to  be 
chang'd  from  not  being  to  being,   becaufe 
they  receive  that  Being  which  always    was, 
and  they  receive  it  not  in  Time  but  Eter- 
nity.    Created   things   need  the  Motion  of 
Augmentation,   becaufe  they  are  born  with 
F  %  Imper* 


£8  Steps  of  Afcenfwn  to  God. 

Imperfe&ion,  but  God  the  Son  is  born  with 
nbfolute  Perfe&ion,  and  God  the  Holy  Ghoft 
is  produc'd  with  the  fame.  Created  things 
need  the  Motion  of  Alteration  ,  that  they 
may  attain  feveral  Qualities,  which  their 
Being  requires;  but  God  needs  it  not,  ha- 
ving Effence  of  Infinite  Perfe&ion.  Cre- 
ated things  need  Motion  to  go  from  Place  to 
Place,  becaufe  they  are  not  in  all  Places,  but 
God  is  whole  and  compleat  every  where. 
Beiides,  the  Creatures  to  be  enabled  to  fee^ 
hear,  fpeak,  and  work,  have  need  of  feveral 
Helps,  and  Affifcances,  becaufe  their  Life  is 
imperfect,  and  neceffitous ;  but  God  needs 
no  adventitious  Aid  to  fee^  and  hear  all  things, 
to  fpeak  to  all,  and  to  work  all,  and  in  all, 
becaufe  he  not  only  hath  Life,  but  a  compleat- 
ly  perfed,  and  happy  Life. 

And  to  inftance  in  the  Act  of  Seeing.  In 
order  to  exercife  this  Senfe,  a  Alan  mull;  have 
a  vifive  Faculty  diitind:  from  the  Soul,  which 
properly  lives;  there  mull  be  an  Objeft,  i.  e. 
a  colcur'd  Body,  plac'd  without  himfelf; 
there  mull  likewife  be  the  Light  of  the  Sun, 
or  fome  luminous  Body  ;  there  mull  be  a 
Medium,  i.e.  a  transparent  Body  ,•  there  mull 
be  a  fenfible  Species,  which  mull  reach  from 
the  Objecl  to  the  Eye;  there  mull  be  a  Bodi- 
ly Organ,  i.  e.  an  Eye  furniihed  with  various 
Humours,  andfleihy  Tunicles;  there  mull  be 
Seniitive  Spirits  ,  and  Optick  Nerves ,  by 
which  the  Spirits  may  have  Paftage  ;  there 
mull  be  a  proportionate  diilance,  and  the 
Application  of  the  Faculty.  Behold  what 
Ailillances  Men,  and  other  Creatures,  need 
to  perform  one  vital  A<5lion  !  But  God,  in 

whom 


Steps  of  Afcenfon  to  God.  69 

whom  all  Light  is  ceneer'd,  flands  not  in 
need  of  any  thing.  His  Infinite  EfTence  is 
to  him  Faculty,,  Object,  Species.,  Life,  and  all 
things  elfe.  God  of  Himfelf,  by,  and  in 
Himfelf,  difcerns  all  things  that  are,  have 
been,  or  fhall  be,  and  knows  diftin&ly  what- 
ever can  be.  Yea,  before  the  "World  was, 
God  faw  all  things,  neither  was  any  Additi- 
on made  to  his  Knowledge,  or  Vifion,  by  the 
Creation. 

What  wilt  thou  be,  my  Soul,  at  that  time, 
when  thou  /halt  partake  of  this  Life  ?  What 
hard  thing  doth  God  enjoyn  thee,  when  he 
commands  this  corporeal,  and  animal,  this 
neceffitous  imperfect  Life.,  to  be  expos'd  for 
thy  Brethren,  or  for  the  Caufe  of  himfelf, 
in  order  to  an  exchange  for  an  eternal,  glo- 
rious, and  perfectly  happy  Life  ?  And  if  he 
deals  not  feverely  with  thee,  in  bidding  thee 
fet  fo  fmall  a  Value  upon  Life,  what  an  eafy 
and  light  thing  fhould  it  feem,  when  he 
commands  us  freely  to  bellow  our  Riches, 
which  are  but  dead,  and  fenfelefs  Clay,  on 
the  Poor  ;  to  abftain  from  fiefhly  Lufts  ,•  readi- 
ly to  renounce  the  Devil,  and  the  vain 
Pomps  of  this  World ;  to  long  for,  and  pant 
after  that  Life,  which  is  the  only  real,  and 
true  Life  ? 

But  'tis  high  time  now  to  advance,  as  well 
as  we  can,  to  the  Fountain  of  Wifdom.  The 
Fountain  of  Wifdom  is  the  Word  of  God  on 
High,  faith  Ecchfiafticus.  And  'tis  well,  and 
fignificantly  faid,  on  High,,  becaufe  the  Foun- 
tain of  Wifclom  doth  in  a  copious,  and  plen- 
tiful meafure  flow  upon  holy  Angels,  and 
the  Spirits  of  juft  Men  made  perfect  :  but 
F  J  that 


70  Steps  of  Afcenfion  to  God. 

that  which  falls  to  our  fliare,  who  wander  in 
a  Wildernefs,  and  are  in  a  State  of  Exile,  may 
rather  be'call'd  a  Vapour  from,  or  Shadow  of 
Wifdom,  than  Wifdom. 

Wherefore,  my  Soul,  confider  what  Inqui- 
ries become  thee ;  pry  not  into  things  too  high 
for  thee,  and  above  thy  reach.  Attempt  not 
to  find  out  Majeiiy  to  Perfection,  left  thou 
fhould'ft  be  overwhelm'd  with  its  Glory.  Ad- 
mire the  "Wifdom  of  him,  of  whom  the  Apo- 

Bom<  6,  ftle  fpeaks,  To  the  only  wife  God.  Congratu- 
late thofe  Helled  Souls ,  that  drink  at  the 
Fountain  of  Wifdom  ;  who,  tho'  they  cannot 
comprehend  God,  which  is  only  proper  to  the 
Fountain  of  Wifdom  to  do,  yet  they  behold 
the  Face  of  God,  u  e.  the  firfr.  Caufe,  without 
a  Veil,  and  being  enlightned  with  his  bright- 
nefs,  they  make  a  right  Judgment  of  all  things. 
Neither  in  that  Meridian  Light  of  Wifdom, 
do  they  fear  any  Night  of  Error,  Obfcurity 
of  Ignorance,  or  Milt  of  Opinion.  Afpire 
to,  and  pant  after  this  happy  State,  and  that 
thou  mayeil  fafely  attain  to  it,  love  the  Lord 

Colof  2-3.Jefus  with  all  thy  Soul,  in  whom  are  hid  all  the 
Treafures  of  the  Knowledge  and  Wifdom   of  God. 

Tohn  14.    ^or  ne  natn  &^  *n  n*s  Gofpel,  He  that  loveth 

ii.  me  fljall  be  loved  of  my  Father ,  and  I  will  lo-ve  him, 

end  will  manifefb  my  felf  unto  him.  And  what 
do  thefe  Words  import,  I  will  manifeft  my  felf 
unto  him,  but  this,  I  will  make  a  Difcovery 
of  all  the  Treafures  of  the  Knowledge  and 
Wifdom  of  God,  which  are  lodged  in  me  ? 
There  is  implanted  in  every  Man's  Nature, 
a  Defire  of  Knowledge,  and  tho'  in  molt,  the 
Lufts  of  the  Flefli  have  ftifled  this  Delire,  yet 
when  we  /hall  be  divefted  of  this  corrupti- 
ble 


Steps  of  Afcenfion  to  God.  j  \ 

ble  Body,  which  cloggs,  and  depreffes  the 
Mind,  then  this  Defire  fhall  more  vifibly  ap- 
pear, and  burn  with  greater  Ardour,  than 
all  other  Defires.  How  great,  my  Soul,  will 
thy  Portion  of  Felicity  then  be,  when  He 
whom  thou  loveft,  and  of  whom  thou  art 
beloved,  fhall  fliew  thee  all  the  Treafures  of 
the  Knowledge  and  Wifdom  of  God  ?  But 
that  thou  mayeft  not  be  fruftrated  of  fo 
great  Hope  and  Expectation,  be  careful  to 
keep  the  Commandments  of  Chrift  ;  for  he 
himfelf  hath  faid,  If  any  one  love  mey  he  will  John  14. 
keep  my  Sayings  and3  he  that  loves  me  not,  keep-  *i> 
eth  not  my  Sayings.  And  in  the  mean  time 
let  that  be  thy  Wifdom  which  holy  Job  de- 
fcribes,  when  he  faith,  The  Fear  of  the  Lord  Job  28. 
that  is  Wifdom ,  and  to  depart  from  Evil  is  Under-  28. 
fianding.  And  whatever  Goodnefs  thou  find- 
eft  in  the  Creatures,  be  allured  that  it  de?. 
fcends  from  God  the  Fountain  of  all  Goodnefs, 
that  fo  from  the  Goodnefs  which  thou  dif- 
coverefl:  in  the  Streams,  thou  mayeft  be  di- 
rected to  admire  that  which  is  in  the  Foun- 
tain. 


F  4  THE 


72 


THE 

Fifth  Step. 

From  the  Conftderation  of  the  Air. 

CHAP,    L 

THE  Aery  Element  may  prove  an  ex- 
cellent Teacher  of  Morality  to  Man- 
kind, if  its  Nature  and  Properties  be 
duly  obferv'd.  Nor  is  it  only  adapted  to  teach 
Moral  Philofophy,  but  alfo  to  difcover  the 
Myfteries  of  Sacred  Theology.,  and  to  raife 
up  our  Minds  to  God,  if  we  attend  to  thofe 
feveral  Benefits,  which,  by  divine  Appoint- 
ment, it  inceffantly  affords  Mankind. 

Air,  in  the  firft  place,  as  it  adminifters  to 
Refpiration,  preferves  the  Life  of  Man,  and 
all  earthly  Creatures.  In  the  next  place  it  is 
fo  abfolutely  necefTary  in  order  to  our  feeing, 
hearing,  and  f  peaking,  that  if  it  fliould  hap- 
pen to  be  wanting,  tho'  we  have  all  other 
Requifites,  Blindnefs,Peafnefs,and  Dumbnefs 
would  prefently  feize  on  us  all.  And  finally, 
fuch  is  the  neceffity  of  Air,thatMen  and  other 
Creatures  may  be  able  to  move,  that  take  it 
away,  and  there's  an  end  of  all  Motion  ,•  all 
Arts  and  Sciences  are  iifelefs,  and  all  the  Bu~ 

finefs 


Steps  of  Afcenfion  to  God.  7  3 

finefs  of  Mankind  is  at  a  ftand.    To  begin 
with  the  firft. 

Did  Men  underftand  that  there  is  a  Re- 
fpiration  as  proder,  and  neceffary  to  the 
Soul,  as  to  the  Body,  many  would  be  faved 
who  now  periih.  The  Body  needs  conti- 
nual Refpiration,  becaufe  the  natural  Heat, 
by  which  the  Heart  is  inflamed,  by  the  help 
or  the  Lungs,  attrading  the  cool  Air,  and 
ejecting  the  hot,  is  fo  temper'd,  that  it  pre- 
ferves  Life ,  without  which  Refpiration,  it 
could  not  be  continued.  From  which  Con- 
fideration  it  is,  that  we  ufually  take  living  and 
breathing  for  the  fame  thing  ;  for  every  one 
that  breatheth,  liveth,  and  he  that  ceafeth  to 
breath,  ceafeth  alfo  to  live.  And  thou,  my 
Soul,  that  thou  mayeft  live  a  Spiritual  Life, 
which  is  the  Grace  of  God,  haft  need  of  con- 
tinual Refpiration,  which  is  made  by  fending 
up  ardent  Sighs  in  Prayer  unto  God,  and  by 
fetching  from  him  frelh  Supplies  of  his  holy 
Spirit.  For  what  elfe  is  the  meaning  of  thole 
Words  of  thy  Lord,  We  ought  always  to  p***/*  Luke  i& 
and  not  to  faint,  but  this,  thou  oughteft  al-, 
ways  to  figh,  and  receive  new  Spirit,  that  the 
Spiritual  Life  may  not  be  extinguiihed  in  thee  ? 
Which  he  repeats  again,  when  he  fays,  Watch  Luke  2  \ . 
therefore,  and  -pray  continually.  And  the  Apo- 
ftle  confirms  the  fame  in  his  former  Epiftle  to 
the  TheJJalonians,  faying,  Tray  without  ceafing.  1  Thef  f. 
With  whom  accords  St.  Peter  in  his  former  L- 
piftle,  Be  therefore  prudent,  and  watch  unto  Pray-  1  Pet.  4. 
er.  For  this  is  true  Wifdom,  that  we,  who 
ftand  in  continual  need  of  Divine  Affiltance, 
fhould  continually  petition  for  it.  Our  Fa- 
ther, indeed^  knows  what   things  we  have- 

need 


74  Steps  of  Afcenficn  to  God. 

need  of,  and  he  is  ready  to  furnifh  us  with  a 
plentiful  Supply,  efpecially  of  fuch  things  as 
promote  our  Eternal  Salvation,  but  he  will 
have  Prayer  the  Inftrument  of  bringing  them 
to  us  :  for  hereby  more  Honour  accrues  to 
him,  and  Benefit  to  us,  than  if  all  things 
fhould  drop  into  our  Mouths,  whilft  we  are 
ftretcrf  d  out  upon  our  Beds  of  Eafe,  and  our 
Hands  folded  to  invite  Sleep.  Therefore  our 
moil  bountiful  Lord  exhorts,    and  earneftly 

Luke  u  importunes  us  to  ask,  when  he  faith,  I  fay  un- 
to you,  ask,  and  it  fhatt  be  given  you,  feek,  and  ye 
ft  all  find,  knock  and  it  jhall  be  opened  unto  you ;  for 
every  one  that  asketh  receiveth,  and  he  that  feeketh 
findeth,  and  to  him  that  knocketh  it  fliall  be  opened. 
And  what  that  is  which  we  fhould  efpecially 
make  Requeft  for,  and  which  will  certainly 
be  granted  us,  he  declares  a  little  after,  faying, 
If  ye  being  evil,  knojv  how  to  give  good  Gifts  unto 
your  Children,  how  much  more  fljall  your  Heavenly 
Father  give  the  Holy  Ghoft  to  them  that  ask  him  ? 
For  this  Holy  Spirit  we  fhould  conftantly  and 
earneftly  petition,  and  we  need  not  doubt, 
but  Prayer  rightly  qualified,  will  procure  it, 
whereby  we  fhall  have  Refpiration  in  God, 
and  fo  preferve  Spiritual  Life,  as  holy  David 

F&l.  1 20.  did,  who  faid,  7  opened  my  Mouth,  and  drew  in 
my  Breath  :  that  is,  I  open'd  my  Mouth  in  de- 
firing.,  fighing,  and  requefting,  with  groans 
that  cannot  be  uttered  ;  and  I  drew  in  the 
rnoft  delicious  Air  of  the  Spirit  of  God,  which 
allay 'd  the  heat  of  Concupifcence,  and  efta- 
blifihed  me  in  every  good  Work.  Now  th^ 
Cafe  being  thus,  who  will  fay,  that  thofe 
Perfons  live  in  a  Spiritual  Senfe,  who  fpend 
whole  Days,  nay,  Months,and  Years,  and  never 


Steps  of  Afcevfion  to  God.  7 § 

figh  after  God,  nor  fend  up  Petitions  to  him  ? 
For  it  is  a  certain  Sign  of  Death  not  to  breath, 
and  if  to  breath  is  to  pray,  it  will  be  a  Sign 
of  Death  not  to  pray.  Spiritual  Life,  by 
which  we  are  the  Sons,  of  God,  confifls  in 
Love  :  Ye  fee,  faith  St.  John  in  his  Epiftle, l  John  * , 
what  Love  the  Father  hath  given  us,  that  we  jlwuld 
be  called,  and  be,  the  Sons  of  God.  But  who  is 
in  love,  and  defireth  not  to  fee  the  Perfon 
whom  he  loveth  ?  Who  defires,  and  asks  not 
for  what  he  defires,  from  him,  who  he 
knows  will  give  if  asked  ?  .He  then  that  prays 
not  daily  to  fee  the  Face  of  his  God,  de- 
fires not  to  fee  him  ,•  he  that  defires  not, 
loves  not ;  he  that  loves  not,  doth  not  live. 
What  follows  then,  but  that  we  conclude 
thofe  to  be  dead  to  God,  though  the  World 
account  them  the  only  living,  who  converfe 
not  with  him  daily  in  holy  Prayer,  nor  lift 
up  their  Heart  towards  him  ?  Neither  is  he 
to  be  reckond  in  the  number  of  fuch as  pray, 
and  breath,  and  live,  that  only  draws  nigh 
to  God  with  his  Lips  ,♦  for  wife  Men  define 
Prayer  to  be,  not  a  beating  the  Air  with 
the  Voice,  but  the  lifting  up  the  Soul  unto 
God. 

Therefore,  my  Soul5  don't  deceive  thy  felf, 
in  fancying  thou  liveft  to  God,  if  thou  doi| 
not  earnestly  feek  him  with  thy  whole  Hearr^, 
and  figh  after  him  Day  and  Might.  Pretend 
not  that  Multiplicity  of  Bufinefs  allows  thee 
not  leifure  for  divine  Conferences,  and  Pray- 
er. The  holy  Apoftles  had  a  great  deal  of 
Bufinefs  upon  their  Hands,  and  that  too  the 
Work  of  God,  and  the  Salvation  of  Souls, 
infomuch  that  one  of  them  could  fay,  Befidcs  2  Cor,  u 


thofe 


7^  Steps  of  Afcenfion  to  God. 

thofe  things  that  are  without,  that  which  cometh 
upon  me  daily,  the  Care  of  aU  the  Churches,  Who 
is  weak,  and  I  am  not  weak  ?  Who  is  offended  and 
I  burn  not  ?  And  yet  this  fame  Apoftle,  befides 
his  very  frequent  mentioning  of  his  Prayers, 

Phil.  3.  writes  thus  to  the  Fhilippians,  Our  Conner fation 
is  in  Heaven*  This  he  could  fay,  becaufe  in 
the  greateit  hurry  of  Bufinefs,  he  convers'd 
with  Heaven  in  defire,  and  did  not  at 
any  time  forget  his  beloved,    otherwife  he 

Gal.  2.  could  not  fay,  I  am  crucified  with  Chrift.  Ne- 
verthelefs  I  live,  yet  not  J,  hut  Chrifi  li-veth  in 
me* 


CHAP.    II. 

ANother  Property  of  the  Air  is,  that  it  is 
the  Medium  by  which  the  feveral  kinds 
of  Colours,  and  Sounds,  come  to  our  Eyes 
and  Ears,  without  which  we  could  neither 
fee  nor  hear,  no,  nor  fpeak.  On  which  Ac- 
count, in  the  firft  Place  we  fhould  give  molt 
hearty  thanks  to  God,  for  vouchsafing  our 
Nature  fo  great  a  Benefit.  And  next,  we 
fhould  admire  the  Wifdom  of  our  Creator, 
in  a  Work  of  fuch  fubtlety  and  finenefs :  that 
whereas  the  Air  is  a  real  Body,  and  fo  great, 
that  it  is  almoit.  immenfly  fpacious,  yet  it  can 
neither  be  felt  nor  feen  for  its  inexpreffible 
finenefs.  Antiquity  admired  the  fmeneis  of 
one  Line,  which  ApeUes  drew  with  a  Pencil, 
but  that  was  both  feen  and  felt,  and  there- 
fore no  ways  comparable  to  the  finenefs  of  this, 
moft  fubple  Veil,  which  furrounds^  and  touch- 

eth 


Step  of  Afcevfioii  to  Ged.  77 

eth  all  Men,  yet  is  ken  of  none  by  reafbn 
of  its  wonderful  finenefs.  But  what  adds  to 
our  wonder  is,  that  though  the  Air  is  fo  very 
fine,  and  thin  a  Body,  yet  when  it  is  cut  in 
two  and  parted,  with  the  greater!  eafe  ima- 
ginable, it  is  fo  clos'd  and  united  again,  as  if 
it  had  never  been  feparated.  Certainly,  the 
greateft  Artift  cannot  fo  repair  a  broken  Spi- 
der's Web,  or  a  fine  piece  of  Lawn  when  rent, 
but  that  the  former  Breach  will  appear.  To 
this  we  may  add,  what  calls  for  our  utmofl 
Admiration,  and  is  proper  to  Divine  Wifdom 
alone,  that  innumerable  Species  of  Colours, 
pafs  at  the  fame  time,  and  without  mixing, 
thro'  the  very  fame  part  of  Air.  He  that  in  a 
Moon-fhine  Night,  plac'd  in  an  high  and 
open  Place,  beholds  the  Stars  above,  and  fees 
beneath,the  Fields  all  over  bedeckt  with  Flow- 
ers, and  beholds  alfo  Houfes,  Trees,  living 
Creatures,  and  many  other  fuch  things,  can- 
not but  own,  that  the  Species  of  all  theie 
things  are  contain'd  in  that  part  of  Air  which 
is  near  him,  and  fo  contain'd,  as  not  to  inter- 
mix one  with  another,  But  who  can  under- 
Hand  or  comprehend  this?  For  how  can  it  be, 
that  a  thing  fo  very  thin  and  fine  as  the  Air, 
ihould  contain  at  one  and  the  fame  time,  fo 
great  variety  of  Forms  ?  And  what,  if  -at  the 
fame  time,  and  place,  there  be  the  finging  of 
the  winged  Quirifters  on  one  fide,  and  the 
warblings  of  feveral  Mufical  Inftruments  on 
another  fide,  and  the  murmurs  of  falling  Wa- 
ters in  another,  mult  not  all  thefe  Sounds, 
or  all  their  Species,  of  neceffity,  be  received 
at  one  and  the  fame  time  in  "that  very  Air, 
which  receives  fo  many  Forms  of  Colours  ? 

who, 


8  7  Steps  of  Afcenfion  to  Go  J, 

Who,  my  Soul,  could  fo  order  Matters,  but 
thy  Creator,  who  only  doth  wonderful  things  ? 
And  if  his  Works  are  fo  wonderful,  how  far 
more  wonderful  mull  He  himfelf  be  ?  But 
there  is  another  conveniency  of  this  admira- 
ble Subtlety  in  the  Air,  <viz»  that  it  hinders 
not,  but  helps  the  Motion  of  all  things  which 
pafs  from  Place  to  Place.  "We  are  very  fenfi- 
ble  with  what  difficulty  Ships  are  haled  along 
the  Water,  tho'  liquid  and  eafy  to  be  parted. 
For  fometimes  both  Winds  and  Oars  are  infuf- 
ficient,  and  we  are  fain  to  joyn  the  Forces 
of  Horfes  and  other  Creatures.  And  if  it  hap- 
pen that  a  way  mull  be  open  d  thro'  Moun- 
tains or  Hills,  at  what  Expence  of  Sweat,  and 
Toil,  and  Time,  are  we  forc'd  to  be,  in  ma- 
king but  a  ihort  Cut?  But  without  any 
Pains,  with  very  great  eafe  and  dilpatch,  Hor-= 
fes  run,  Birds  fly,  Darts  and  Arrows  are  thrown 
through  the  Air,  and  Men,  for  the  Executi- 
on of  their  feveral  Offices,  go  up  and  down, 
walk  about,  run  to  and  fro,  move  their  Feet, 
Arms,  and  Hands,  upwards  and  downwards, 
to  the  right  and  left,  nor  doth  the  Air,  which 
is  fpread  all  about,  give  any  more  hindrance 
to  them,  than  if  it  were  not  a  bodily,  but  fpi- 
ritual  Nature,  or  than  if  it  were  nothing  at 
all 


CHAP.     III. 

N  the  laft  place  we  may  add  ,  that  the  na- 
ture of  the  Air  is  fo  pliant  and  yielding. 
ib  fufcepcible  of  any  Form,  fo  apt  to  be  divi- 
ded, and  qv.x  afunder  for  Man's  conveniency, 

that 


i 


Steps  of  Afcenfion  to  God.  jp 

that  it  feems  to  be  given  Mankind  to  inflrud 
them  in  the  great  Duties  of  Humility,  Pati- 
ence, and  Charity.     But,  my  Soul,  that  which 
ftould  efpecially  excite  in  thee  the  love  of 
God,  and  enflame  thy  heart  therewith,  is  this 
confederation  3  that  this  very  fame  Air  doth 
reprefent  the  incredible  fweetnefs  and  exceed- 
ing great  bounty  of  its  Creator  to  Mankind. 
Confider,  I  befeech  thee, -my  Soul,  and  atten- 
tively obferve,  that  thy  Lord  is  ever  prefent 
with  all  his  Creatures,  that  he  works  toge- 
ther with  all,  and,  which  is  infinitely  endear- 
ing, that  he  accommodates,  and  fuits  his  co- 
operation to  the  nature  of  all,  and  as  it  were 
fays  with  the  Apoftle,  I  am  become  all  things  to  i  Cor,  9, 
all  men,  that  I  may  help  and  perfed  all :  with 
neceflary  Agents    he  co-operates  that  they 
may  ad  neceffarily  $  with  voluntary  Agents, 
that  they  may  ad  voluntarily  ;  with  free  A- 
gents,  that  they  may  ad  with  freedom.    Fire 
He  fo  moves  and  helps,  that  it  may  mount 
upwards  :  Earth ,  that  it  may  tend  down- 
wards :  Water,  that  it  may  Aide  along  defen- 
ding places :  Air,  that  it  may  pafs  whither- 
foever  it  is  driven  :  the  Starrs,  that  they  may 
run  as  it  were  in  a  Ring :  Herbs,  Shoots,  and 
Plants,  that  they  may  bring  forth  Fruits  accor- 
ding to  their  nature  :  Creatures  of  the  Earth, 
Air,  and  Water,  that  they  may  ad  as  then- 
nature  didates  to  them.    And  if  the  kindnefe 
of  God  fo  appear  in  co-operating  with  his 
Creatures  in  works  of  Nature,  what  may  we 
fuppofe  he  doth  in  works  of  Grace  ?  God  in- 
deed hath  given  Man  Free-will,  but  fo,  that 
he  can  govern  him  by  his  Command,  terrify 
him  with  Deftrudion,and  allure  him  by  Bene- 

fadions. 


So  Steps  of  Afcevfion  to  God. 

i  Tim.  2.  factions.  God  wills  that  all  Men  fhould  be  fa- 
ved,  but  he  fo  wills,  that  he  will  have  them 
alfo  to  will  and  defire  the  fame  thing ,  and 
therefore  he  fo  gracioufly  prevents,  excites, 
directs,  and  carries  as  through  the  feveral  Sta- 
ges of  Duty,  that  we  cannot  but  admire,  and 
ftand  amazed  at  his  wife  difpenfations  to- 
wards us.  Thefe  are  the  Contrivances  of  the 
Wifdom    of  God  ,  concerning  which  Efaias 

Efaiah  1 2,  faith,  Declare  his  doings  among  the  people.  And 
indeed  one  while  he  feverely  terrifieth  the 
Wicked,  another  while  he  lovingly  encou- 
rages them  ,•  now  he  gently  admonifhes,  and 
by  and  by  in  mercy  corredteth,  as  in  his  wit 
dom  he  fees  molt  likely  to  work  upon  their 
Tempers  and  Difpofitions.  Do  but  mind  how 
gently  the  Lord  dealt  with  the  firft  Sinner^ 

Cen.  3.  Adam ,  faith  he ,  where  art  thou  ?  and  when 
Adam  made  this  reply,  I  heard  thy  'voice  in  Pa-m 
fadlfe,  and  I  was  afraid,  becaufe  I  was  naked,  and 
1  hldmj  felf;  the  Lord  went  on  with  the  like 
Gentlenefs,  and  faid,  Who  told  thee  that  thou  waft 
naked,  hafi  thou  eaten  of  the  tree  iv hereof  I  com- 
manded thee  that  thou  (Iwuldfi  not  eat  ?  And  no 
doubt  but  Adam,  after  he  was  thus  kindly  re- 
buk'd,  repented,  according  to  that  in  the  Book 

Wifd.  10  ■  °f  Wifdom  }  This  (wifdom)  prefervd  him  who 
was  made  by  God  the  Father  of  the  world ,  and 
brought  him  out  of  his  tranfgrefjion.  Obferve  fur- 
ther  how  gently  and  lovingly  he  rebuk'd  and 
invited  to  repentance  all  the  Children  of  Ifrael 

Jud«  j     by   bis  Angel.     The  Angel  of  the  Lord  came  up 

from  Gllgal  to  Bochlm,  and  f aid ^  1  made  you  to  go 

up  out  of  Egypt)  and  have  brought  ycu  unto   the 

land  which  I  [ware  unto  your  Fathers ,  and  f aid,  I 

will  never  break  my  Covenant  with   you.     And  ye 

fhaH 


Steps  of  Afcenfion  to  God.  8 1 

(hall  make  no  League  'with  the   Inhabitants  of  this 
Land,  you  fiall  throw  down    their  Altars,  but  ye 
have  not  obeyed  my  voice,  why  have  ye  done  this  ? 
And  it  came  to  pafs  when  the  Angel  of  the  Lord 
fpake  thefe  words  unto   the  Children  of  Ifracl,  that 
the  People  lift  up  their  voices  and  wept,  and  they 
called  the  name   of  the  place    Eochim,    and    they 
facrificed  there  unto  the  Lord.    Now  that  here  was 
a  very   great  and  general  Lamentation,  and 
a  Sign  of  true  Repentance.,  the  new  Name 
given  to  that  Place  doth  evince,  for  the  per- 
petual Memory  of  Pofterky,  that  the  lame 
Place  mould  be  called  the  Place  of  them  that 
weep,  or  the  Place  of  Tears.    What  now  mall 
I  fay  of  the  Prophets  ?  They  furely  in  all  their 
Sermons  do  teach  and  proclaim  this-,  That  God  £zekj   ^ 
defires  not  the  Death  of  Sinners,  but  rather  that 
they  mould  turn  and  live.     They  fay,  faith  the 
Lord  by  Jeremy,  if  a  Man  put  away  his   Wife,  Jer  ^ 
and  jhe  go  from  him,  and  become  another  Man  s, 
Jhali I  he  return  unto  her  again  ?  Shall  not  that  Land 
be  greatly  polluted  ?  But  thou  haft  played  the  harlot 
with  many  Lovers,  yet  return  again  unto  me,  faith 
the  Lord.     And  by  Ez,ek.     Thus  ye  fpeak,  faying,  gzet,   ,,„ 
If  our  TranfgreJJions  and  our  Sins  be  upon  745,  and  we 
pine  away  in  them,  how  Jliould  we  then  live  ?  Say 
unto  them,  as  I  live  faith  the  Lord  God,  I  have 
no  pleafure  in   the  death  of  the  wicked,  but   that 
the  wicked  turn  from  his  way  and  live  ;  turn  ye, 
turn  ye,  from  your  evil  ways,  for  why  will  ye  die, 
O  Houfe  of  Ifrael  ?  But  omitting  the  wicked  ; 
the  Greatnefs  of  Divine  Mercy  and  Benigni- 
ty far  furpaffing  that  of  a  Father  or  Mother, 
towards  them  that  fear  him,  and  hope  in  him, 
cannot  be  expreffed.     Thus  faith  David  ,  As?&i  rch 
the  Heaven  is  high  above  the  Earth,  fo  great  is  his 

G  Mercy 


82  Steps  of  A[ce?ifiontoGod. 

Mercy  towards  the?n  that  fear  him.  Like  as  a  Fa- 
ther pitieth  his  Children,  fo  the  Lord  pitieth  them 
that  fear  him.  Again,  The  Mercy  of  the  Lord  is 
jrom  everlafiing  to  everlafting,  upon  them  that  fear 
him  :  And  in  the  54th  Pfalm,  O  tafie  and  fee 
how  gracious  the  Lord  is,  blejfed  is  the  Man  that 
hcpeth  in  him.  And  in  the  71ft  Pfalm,  Go d  is 
good  unto  Ifrael  even  to  fuch  as  are  of  an  upright 
Heart  l  that  is,  the  Goodnefs,  Condefcenfion, 
and  Sweetnefs  of  the  Lord,  are  inexpreffibly 
great  towards  pious  and  righteous  Souls. 
45?'  Thus  alfo  faith  the  Lord  by  EJaias,  Can  a  Wo- 
man forget  her  fucking  Child,  that  fie  fliould  not 
have  pity  on  the  Son  of  her  Womb  ?  yea,  fte  may 
forget,  yet  will  I  not  forget  thee  ?  And  ^feremy  in 
i-a/n.  3.  j-,;s  i^a7}untafions,  The  Lord  is  my  Portion,  faith 
my  Soul,  therefore  will  I  hope  in  him.  The  Lord 
is  good,  to  them  that  wait  for  him,  to  the  Soul  that 
Jeeketh  him.  It  is  good  that  a  Man  Jliould  quietly 
wait  for  the  Salvation  of  God. 

But  if  I  had  a  mind  to  add  what  the  Apo~ 
flies  have  to  fay  of  the  Fatherly  Bowels  of  our 
Lord  God,  towards  them  that  love  and  obey 
him,  I  mould  be  tedious.  That  one  Palfage 
may  ferve  for  all,  which  we  find  in  the  firfl: 
Chapter  of  St.  Paul's  fecond  Epiitle  to  the  Co- 
rinthiuns  ;  Blejjed  be  the  Lord  God,  and  Father  of 
our  Lord  Jefus  Chrifi,  the  Father  of  Mercies, and  the 
God  of  all  Conflation,  who  comfort  eth  74s  in  all  our 
TribulaticnT  that  we  alfo  might  comfort  them  who 
are  in  any  Jffliclicn.  The  Apoitle  doth  not 
fay  that  God  is  a  Comforter,  but  that  he  is 
full  of  all  Confoiation.  Nor  doth  he  fay, 
10  comforteth  us  in  fome  Tribulation,  but 
in  every  Tribulation  ;  nor  that  we  may  com- 
fort  them  who  are  in  fome,  but  thofe  who 

labour 


Steps  of  Afcenfwn  to  God.  83 

labour  under  all  kinds  of  Tribulation.  He 
could  not  therefore  more  fully  exprefs  how 
gracious  and  benevolent  the  Lord  is  towards 
thole  whom  he  loves,  and  of  whom  he  is 
beloved. 

But  in  the  laft  Place  it  feems  not  amifs  to 
fubjoyn  the  Words  of  St.  Proffer,  in  which  he 
declares  the  Goodnefs  of  God,  not  only  to- 
wards the  Good  and  Virtuous,  but  to  the  Vi- 
cious alfo,  in  order  to  their  Converfion ;  Grace, 
laith  he,  is  the  principal  and  mofi  eminent  of  all 
the  Means  that  contribute  to  J  unification,  and  in- 
fluences all  the  reft,  in  perfwading  by  Exhortati- 
ons, admonifiiing  by  Examples,  deterring  by  Dan- 
gers, inciting  by  wonderful  Providences,  by  giving 
Understanding,  infpiring  Counfel,  and  illuminating 
the  Heart  it  felf,  andjeafonifig  it  with  the  A ffec~ li- 
ons of  Faith.  But  the  Will  of  Man  acts  in  Subor- 
dination to,  and  in  Conjunction  with  this  Grace, 
being  fiirrd  up  by  the  Aids  now  mentioned  to  co-ope- 
rate with  the  Work  of  God  in  it  felf,  and  begin  to 
employ  this  Talent  of  Grace  to  produce  Faith  and  O- 
hedience  ,•  for  all  Deficie?2cy  it  is  to  thank  its  own 
Inconfiancy,  and  to  ajcribe  its  Proficiency  to  the 
Ajfiflance  of  Grace.  This  AJfifiance  is  vouchfafed 
to  all  in  manifold  and  various  ways,  fome  dark 
and  concealed,  others  plain  and  manifejt  :  That  by 
many  it  is  rejecled,  is  owing  to  their  Wickednefs  * 
and  that  by  many  it  is  embracd,  is  to  be  attributed 
partly  to  Divine  Grace,  and  partly  to  the  Will  of 
Man. 

Well  then,  my  Soul,  if  thy  Creator  is  fo 
kind  and  gracious  towards  his  Servants  ,•  if  he 
exercifes  fuch  wonderful  kindneis  and  forbear- 
ance towards  Sinners,  in  expectation  of  their 
Converfion,  and  fo  comforts  and  fupports  the 
G  z.  Rights- 


84  Steps  of  Afcenficn  to  God. 

Righteous,  in  order  to  their  making  farther 
Advances  in  Righteoufnefs  and  Holinefs  ; 
oughteft  not  thou  alfo  to  bear  gently  with 
thy  Neighbours,  and  to  become  all  things  to 
all  Men,  that  thou  may  eft  win  them  all  to  thy 
God  and  Lord?  Confider  withthyfelfto  what 
a  degree  of  Excellency  the  Apoftle  exhorts 

Ephe.  5.  tneej>  when  he  faith,  Be  ye  followers  of  God  as 
dear  Children,  and  walk  in  love,  as  Chrifi  alfo 
loved  m,  and  gave  hlmfelf  for  74s,  an  Oblation 
and  Sacrifice  to  God,  for  a  Jweet  fmelling  Savour. 

Match.  5.  Imitate  God  the  Father.,  Who  caufeth  his  Sun  to 
■  rife  upon  the  good  and  evil,  and  giveth  Rain  both 
to  the  jufi  and  unjufi.  Imitate  God  the  Son, 
who  having  anum'd  Humane  Nature  for 
our  fakes,  fpared  not  his  own  Life  to  deliver 
us  from  the  Powers  of  Darknefs,  and  from 
everlafting  Perdition.  Imitate  God  the  Ho- 
ly Ghoft,  who  plentifully  flieds  abroad  his 
moil  precious  Gifts,  that  he  may  purify  our 
Souls,  and  of  earthly  and  carnal,  make  us 
•  become  Heavenly  and  Spiritual 


THE 


§5 


THE 

Sixth  Step. 

From   the  Confideration  of  Fire. 

CHAP.    L 

FI  R  E  is  an  Element  fo  very  pure  and 
noble.,  that  God  himfelf  was  pleafed  to 
be  call'd  by  that  Name^  according  to 
what  both  Mofes  and  Paul  affirm.,  Our  God  is  a  Dent.  4. 
con  fuming  Fire.    And  when  God  firft  appeared  Heb,  12. 
to  Mofes,  it  was  his  pleafure  to  be   (ten  in 
Fire.,  which  feized  on  a  Bufh,  and  did  not 
confume    it.     God,  faith  Mofes,  appear  d  in  ^Exod,  3. 
Flame  of  Fire    out  of  the  midft  of  the   Bufij  and 
he  faw  that  .the  Bujh  burned,  and  was  not  confu- 
ted.    And  when  God  likewife  came  to  give 
his  Law  to   his  People.,  he   appear'd   in  the 
likenefs  of  Fire  ;  for  thus  faith  the  fame  Mo- 
fes, Mount  Sinai  was  all  on  fmoak,  becaufe  the  Exod.  ig. 
Lord  defended  upon  it  in  Fire.     Agreeably  to 
which  Myftery^  when  the  new  Law  was  to 
be  published.,  the  Holy  Ghoft  appear  d  to  the  A$s  2# 
Apofties  in  Tongues  of  Fire.     And  finally., 
they  who  in  Heaven  make  the  nearefc  Ap- 
proach to  God.,  are   called  Seraphim,  that  is 
fiery  ^  becaufe  they  conceive  a  greater  degree 
G  3  of 


26  Steps  of  Afcenfion  to  Go  J. 

of  Fervour  and  Heat,  from  that  Divine  and 
moft  ardent  Fire,  than  the  other  Orders  of 
Angels  do.  It  will  therefore  be  no  difficult 
Matter  to  make  us  a  Step,  from  the  Nature 
and  Properties  of  this  Element,  which  by  the 
Affiilance  of  Prayer  and  Meditation,  will  ad- 
vance us  nearer  to  God.  It  will  certainly  be 
lefs  difficult  to  mount  upwards  with  Ellas  in 
a  fiery  Chariot,  than  to  make  Steps  of  Afcen- 
fion from  either  Earth,  Water,  or  Air. 

Come  we  then  to  confider  the  Properties 
of  Fire.  Fire  is  of  fuch  a  Nature,  that  in 
different  things,  it  works  after  a  different^ 
and  many  times  a  contrary  manner.  Such 
things  as  Wood,  Hay,  and  Stubble,  it  forth- 
with confumes  :  but  Gold,  Silver,  and  preci- 
ous Stones  it  purifies,  and  renders  more  beau- 
tiful. Iron,  which  is  naturally  black,  cold, 
hard,  and  heavy,  Fire  fo  tranfmutes  into  con- 
trary Qualities,  that  it  prefentiy  becomes 
bright  and  hot,  foft  and  light ;  nay,  that  it 
/nines  like  a  Star,  burns  like  Fire,  diffolves 
.like  Water,  lays  afide  its  ponderoufnefs,  and 
becomes  fo  light,  that  the  Smith  can  ma- 
nage it  at  Pleafure. 

Ail  thefe  things  manifeftly  agree  to  God. 
And  in  the  firft  place,  Wood,  Hay,  Stubble, 
according  to  the  Apoftie,  in  his  former  Epi- 
Cor.  3.  ftie  to  the  Corinthians  ,  fignify  evil  Works, 
which  cannot  bear  the  Fire  of  Divine  Judg- 
ment. And,  indeed,  it  is  not  to  be  imagin  d 
how  forely  all  Sins  difpleafe  God,  who  is 
moft  pure  Fire  ,•  and  with  how  great  Zeal  he 
confumes  and  deftroys  them,  if  they  may  be 
deftroyed  by  Repentance,  that  is,  if  the  Sin- 
ner is  in  a  State  that  is  capable  of  Repentance ; 

for 


Steps  of  Afcenfion  to  God.  87 

for  by  Repentance  all  Sins  are  done  away  : 
but  if  the  Sinner  is  uncapable  of  Repentance, 
as  evil  Spirits  are,  and  all  Men  after  this  Life,, 
then  the  "Wrath  of  God  lights  upon  the  wick- 
ed  themfelves,   for  as  the  Wife  Man  faith, 
The  wicked  and  his  wickednefs  are  abomination  to  Wifd.  i±, 
the  Lord.    Now  how  great  and  fevere  this  ha- 
tred is,  which  God  executes  upon  the  finally 
impenitent,  the  Devil  can  atteft,  who  finned 
once,  and  tho'  he  was  a  moft  glorious  Angel, 
and  (as  fome  conceive)  the  Prince  of  the  nrft 
Order  of  Angels,  and  the  moft  excellent  of 
the   Creatures  of  God;    yet  was   prefently 
thrown  down   from   Heaven,  ftripp'd  of  all 
his  Supernatural  Grace  and  Glory  ,•  transfor- 
med into  a  moft  ugly  Monfter,  and  enflav'd 
to  everlafting  deftrudion.     Of  this  Chrift  is 
witnefs,    who  came  down  from  Heaven  to 
deftroy  the  Works  of  the  Devil,  that  is.,  Sin  : 
.and    is   therefore   called  the  Lamb  of  God 
which  taketh   away  the  Sins  of  the  World. 
Now  that  Chrift  might  deftroy  the  Works  of 
the  Devil,  and  make  compleat  Satisfaction  to 
Divine  Juftice,  who  can  declare.,  or  fo  much 
as  conceive.,   what    Hardihips    he  endur'd  ? 
Who  being  in  the  Form  of  God,  tnade  himfelf  of  no  PhiVp.  2. 
reputation,  and  took  upon  him  the  Form  of  a  Ser- 
vant ;  who  when  he  was  rich  became  povr  for  our  2  Cor.  8, 
Jakes  ;  who  had  not  a  Place  where  to  lay  his  Luke  9. 
Head,  tho'  he  was  the  Creator  of  both  Hea- 
ven and  Earth  :  He  came   to   his  own,  and  his  John  1. 
own  received  him  not  ;  when  he    was  reviled,  he  \  Per.  1. 
reviled  not  again  ,•  when  he  fuffered,  he    threatned 
not,  but  committed  himfelf  to    him    that  judgeth 
right ecufly  ;  who  his  own  f elf  did  bear  our   Sins  in  Philip.  2 
his  own  Body   on  the  Tree  :  He  humbkd  himfelf  j  pec#  2t ' 
G  4  and 


S  8  Steps  of  Afcenfion  to  God. 

and  became  obedient  unto  Death;  even  the  Death 

of  the  Crofs .:  by  ivhofe   Stripes  we    are  healed  : 

And  laftly,  being  mocked,  fpit  upon,  fcour- 

ged,   crown  d  with   Thorns,    crucified  with 

the  greater!  Reproach,   and  moft   grievous 

Pain,  fried  his  Blood,   and  expir'd.     All  this 

he  underwent-  to  deftroy  the   Works   of  the 

Devil,  and  to  attone   for  our   Sins.    To  this 

the  Law  of  God   attefts,  which  forbids,  and 

puniJneth,  Sin  in  general,  and  leaves  not  fo 

r-  much  as  an  idle  Word  unaccounted  for.   And 

how  mult  he  abominate  all  great  and  heinous 

Crimes,  who  cannot  endure  fo  much  as  an 
Piklm  10,  idle  Wor(j  >    rke  Law  cjr  the  Lord  ^   undefilec[y 

and  the  Precepts  of  the  Lord  give  light  ,•  they 
utterly  diflike  Impurity  and  Darknefs  ;  neither 
can  there  be  any  Communion  betwixt  Light 
and  Darknefs,  nor  betwixt  Righteoufnefs  and 
Iniquity.  To  conclude,  Hell  it  felf  is  wit- 
neis  hereto,  which  God  hath  prepared  for  the 
Wicked,  and  Sinners,  who,  when  they  might 
have  been  cleanfed  with  the  Blood  of  the  im- 
maculate Lamb,  either  refufed  or  negie&ed  : 
For  it  is  equitable  that  there  mould  be  no  end 
of  Punifhment  to  thofe,  whofe  Sins  fhall  e- 
veriaitingiy  remain.  But  what  the  Nature  of 
infernal  Puniihment  is,  and  how  great,  I  dare 
not  fo  much  as  confider  in  my  Thoughts* 
But  of  this  we  will  fay  fomething  more  in  the 
laft  Step. 

Therefore,  my  Soul,  fince  Iniquity  is  fo 
deteftable  in  the  fight  of  God,  if  thou  loveft 
God  above  all  things,  thou  oughteft  alfo  to 
hate  Sin  above  all  things.  Have  a  care  of 
being  impos'd  upon  by  thofe  who  go  about 
co  extenuate  and  excufe  Sin  ;  See  that  thou 

cheat 


Steps  of  Afcenfion  to  God.  8p 

cheat  not  thy  felf  by  falfe  reafoning.  If  Sin 
is  not  difpleafing  to  thee,  both  in  thy  felf  and 
others,  pretend  what  thou  wilt,  thou  loveft 
not  God,  and  if  thou  loveft  him  not,  thou  art 
loft  and  undone.  But  further,  if  thou  art  not 
ungrateful  to  Chrift,  how  much  thinkeft  thou, 
art  thou  indebted  to  his  Love  and  Labour  ? 
For  his  fhedding  his  Blood,  and  dying  for 
thee  ?  To  Chrift,  I  fay,  who  wafnd  thee 
from  thy  Sins,  and  reconciled  thee  to  his  Fa- 
ther ?  Canft  thou  think  much  after  this  to 
fuffer  fomething  for  Chrift,  or  for  his  Sake, 
and  with  his  Affiftance,  to  make  a  ftand  a- 
gainft  Sin,even  unto  Blood  ?  But  to  conclude,  if 
thou  canft  not  patiently  dwell  with  everlafting 
Burnings,  fure  I  am,  thou  oughteft  as  impa- 
tiently to  continue  in  Sin  ;  nay,  thou  ought- 
eft  to  fhun  it,  and  all  occafions  of  being  be- 
tray'd  to  it,  as  thou  wouldeft  fhun  the  Face 
of  a  Serpent.  Make  then  a  firm  and  ftedfaft 
Refolution,  always  to  joyn  the  greateft  Hatred 
of  Sin,  with  the  greateft  Love  to  God. 


CHAP.    II. 

NOW  there  are  fome  things,  fuch  as 
Gold,  Silver,  and  precious  Stones, 
which  Fire  doth  not  deftroy,  but  perfect,  and 
renders  more  bright  and  radiant,  becaufe  (as 
the  fame  Apoftle  there  explains  them)  thofe  i  Cor.  %. 
Metals  denote  good  and  perfed  Works, 
which  are  approved  of  in  the  Fire  of  Divine 
Judgment,  and  fhall  receive  a  great  Reward. 
Thofe  Works  God  approves  of,  becaufe  they 

are 


9o  Steps  of  Afcenfion  to  God. 

are  his  own  Gifts,,  and  .when  he  crowns  our 
Merits  (faith  St.  Auguftm)  he  crowns  his  own 
Gifts.  For  they  are  done  at  his  Command, 
by  his  Affiftance,  by  his  conferring  upon  us 
the  Power  of  a&ing.,  and  by  his  directing  us 
by  the  Laws  which  he  hath  ena&ed,  and  the 
Rules  which  he  hath  prefcrib'd.  Gold,  in- 
deed^ denotes  Works  of  Charity  :  but  how 
can  it  be,  that  fuch  Works  mould  not  be 
highly  pleafmg  to  God,  who  is  Love  it  felf  ? 

iJohn4.5iiver  denotes  Works  of  Wifdom,  of  thofe 
Perfons,   1  mean,   who  inftrud   many  unto 

Ddn.  12.  Righteoufnefs  :  and  fuch  Works  are  very 
grateful  and  acceptable  to  God  ;  for  thus  faith 

Matth.  5.  the  Wifdom  of  God,  He  that  doth,  and  teacheth, 
thefamejliallbe  called  great  in  the  Kingdom  of  God. 
Precious  Stones  are  the  Works  of  a  chafte  and 
continent  Soul,  which  Works  Ecckfiafiicus 
5^.  affirms  to  be  invaluable.  And  from  hence 
it  is,  that  in  the  Ecclefiaftical  Office,  in  Praife 
of  holy  Virgins,  the  Gofpel  is  read  concern- 
ing the  precious  Pearl  that  was  found.  How 
grateful  Virginal  Purity  is  to  God,  we  may 
learn  from  the  Prophet  Efaias,  who  in  the 
Name  of  God,  foretells  to  the  Eunuchs.,  that 

Matth  1  p.  is  to  thofe  who  have  made  themfelves  fo,  for 

Ei'ai.  $6.  tne  Kingdom  of  Heaven  ;  Unto  them  will  I 
give  in  mine  Honfe,  and  ivithin  my  Walls,  a  Place 
and  a  'Name  better  than  of  Sons,  and  of  Daughters, 
and  I  will  give  them  an  everlafting  Name,  which 
jhall  not  he  cut  off.  Which  Place  St.  Jugufiine 
in  his  Treatife  of  holy  Virginity,  demon- 
foates  in  a  lofty  Harangue,  that  it  fhould  be 
underftcod  of  holy  Virgins  both  Male  and 
female, 


Steps  of  A[cenfion  to  Go  J.  $  i 

Neither  yet  fhall  only  the  Charity  of  Martyrs, 
the  Wifdom  of  Do&ors,  or  Purity  of  Virgins, 
be  approve!  of  in  the  Fire  of  Divine  Judg- 
ment, and  receive  a  full  Reward,  but  all  o- 
ther  good  Works,  provided  they  be  done  in 
Charity,  fhall  be  reckoned  amongft  the  Golden 
Veffels ;  /hall  be  able  to  endure  the  Divine 
Fire,  and  fhall  not  fail  of  a  Reward.  For  to 
fuch  will  the  Lord  fay  at  the  laft  Judgment. 
Come  ye  bleJJ'ed  of  my  Father  ,  receive  the  Mat.  2$, 
Kingdom  prepared  for  you  from  the  foundation  of 
the  World,  who  have  given  Bread  to  the  Hun- 
gry^ Drink  to  the  Thirfty,  Lodging  to  the 
Stranger,  Clothing  to  the  Naked,  Confolati- 
on  to  the  Sick,  and  to  the  Imprifoned.  And  Mat.  IO* 
the  fame  Lord  hath  gracioufly  promifed,  fhat 
thofe  fhall  not  fall  fhort  of  their  Reward,  who 
out  of  Charity  fhall  give  only  a  Cup  of  cold 
"Water  in  the  Name  of  a  Difciple. 

Art  thou  fenfible.,  O  my  Soul,  of  the  great 
difference  betwixt  feme  Works,  and  others? 
And  wherein  canft  thou  difcovermcre  wretch- 
ed Folly,  than  by  rifmg  early,  and  fitting  up 
late ,  by  inceffant  Toil  and  Drudgery ,  to 
pick  up  dry  Wood,  Hay,  and  Stubble  in  that 
very  Place,  and  at  the  felf  fame  time,  where- 
in, had  ft  thou  any  Vvlfdom,  thou  may  eft  fur- 
nifh  thy  felf  with  Gold,  and  Silver,  and  pre- 
cious Stones,  and  that  with  the  greateft  Eafe 
and  Plealure  ?  0  that  thou  wert  wife,  that  then  Deut.  3  2, 
wouldft  under fi and  this,  and  confider  thy  latter 
end  ?  Confider,  I  fay,  that  at  the  laft  Day 
when  all  thefe  things  will  be  examined,  and 
try'd  in  the  Fire  of  Divine  Judgment;  the  firft 
fhall  have  the  Honour  of  Divine  Applaufe, 
and  be  crown'd  with  Eternal  Life  ;  and  that 

the 


$2  Steps  of  Afcevfion  to  God. 

the  laft  will  perifh  in  the  Tryal,  and  be  re- 
ducd  to  Smoak   and  Arties !  Why  doll  thou 
now   make  choice  of  what  thou   wilt  moll 
certainly  repent  to  have  chofen  ?  And  why 
doll  thou   not  now  condemn  ,    when  thou 
may  eft  to  good  purpofe ,    what  thou  wilt 
afterwards  do   to  no  purpofe  at  all  i  And  if 
it  fo  happens  that  thou  canft  not  now  fee 
into  thefe  things,  and   the  interpofition   of 
worldly  Concerns  permits  thee  not  to  difcern 
pure  and  plain  Truth  ;  pray  with  the  greateft 
earneftnefs   and    affe&ion,    with  that  blind 
Luke  1 8.   Man  in  the  Gofpel,  Lord  grant  that  mine  Eyes 
Pfal.  1 1 8.  way  be  opened  :  or  with  the  Prophet,  Open  mine 
Eyesy  that  I  may  fee  the  wonderful  things  of  thy 
Law.    For  fure  it  is  no  lefs  than  a  Wonder, 
that  the  Works  which  are  done  in  Charity, 
ihould   become  Gold,    Silver,    and  precious 
Stones ;  that  thofe  which  are  not  done  in 
Charity,  rtiould  be  converted  into  dry  Wood3 
Hay,  and  Stubble. 


CHAP.    III. 

PRoceed  we  now  to  confider  another  Pro- 
perty of  Fire.  For  we  have  yet  only 
learn'd  from  it  the  manner  of  Divine  Opera- 
tions in  thofe  who  carry  their  Sins  to  the 
Grave,  or  perfevere  in  good  Works  to  the  end 
of  their  Life.  Now  by  another  Similitude 
drawn  from  the  fame  Fire,  we  may  under- 
stand how  God  operates  with  thofe  whom  he 
calls  from  Sin  to  Repentance, 


Steps  of  Afcenfion  to  Gcd  93 

A  finful  Man  is  like  to  Iron,  the   which 
whilft  it  is  at  a  diftance  from  the  Fire,    is 
black,  cold,  hard,  and  heavy ;  but  if  it  be  put 
into  the  Fire,  it  is  made  bright,  warm,  foft, 
and  light.    Every   Sinner  wanteth   interiour 
Light,  and  walketh  in  Darknefs,  and  in  this 
Helped  refembles  the  blacknefs  of  Iron.     For 
notwithstanding  that  in  the  Sciences,  and  in 
his  Tranfa&ions  with  Men,  he  feems  to  be 
not  only  very  witty,  but  very  judicious  too  ; 
yet  in  paffing  Judgment  about  what  is  really 
good  and  evil,  he  is  blind,  and  in  a  more 
wretched  Condition,  than  a  Man  that  is  blind 
indeed.    For  fuch  a  one  difcerns  nothing,  and 
therefore  ftirs    not  without  a  Guide  ;  but  a 
Sinner  fancies  he  fees,  what  he  fees  not,  or 
fees  one  thing  for  another,  and  takes  good 
for  evil,  and  evil  for  good  ;  great  for  little, 
and  little  for  great ;  long  for  fhort,  and  fhort 
for  long ;  and  therefore  is  always  miftaken  in 
his  Choice.     This  is   what   the  Apoftle  faith 
concerning  the  Heathen  Idolaters,  Having  the  E?f>  f- 
Under  ft  anding  darkned  through  the  Ignorance  which 
is  in  them ,  becaufe  of  the  blindnefs  of  their  Heart. 
This  is  what  our  Lord  himfelf  fo  often  up- 
braids the   Scribes  and  Pharifees  with  in  the 
Golpel,  that  they  were  blind3  and  leaders  of  the  M.ztth.i~~ 
blind.    This  is  what  the  Prophet  Efaias  faith 
to  the  Jews  of   his  time,   Hear  ye  deaf  dnd^*^  *~ 
look  ye  blind  that  ye  may  fee.     And  to  thefe    he 
foretells  the   coming   of  Chrift,  who   fhoukl 
open  the  Eyes  of  the  blind  ;  and  fpeaking  of 
the  New  Teftament  in  the  Perfonof  God,  he 
adds,  And  I  will  bring  the  blind  by  a  way  which 
they  know  not,  and  will  lead  them  in  Paths  which 
they  have  not  known  j  I  will  make  darknejs  light 

before 


24  Steps  of  Afcevfion  to  God. 

before  them,  and  crooked  things  firaight.  Laftly, 
fhall  not  the  wicked  themlelves  acknowledge 
fo  much  after  this  Life,  when  Pain  fhall  begin 
to  open  the  Eyes  of  their  Mind,  which  had 

Wifd.  5.  been  clofed  by  Guilt  and  Wickednefs  ?  We 
have  erred,  will  they  fay,  from  the  way  of  Truth, 
and  the  Light  of  Right eoufnefs  hath  not  JJiined  upon 
m,  and  the  Sun  of  Right  eoufnefs  rofe  net  upon 
us.  Nor  is  it  any  wonder  that  they  are  thus 
blind,  who  are  alienated  from  God  both  in 

1  John  1.  -^ill  and  Mind.  For  God  is  Light,  and  in  him 
is  no  Darknefs  at  all.  Whereupon  the  fame  A- 
poftle  concludes,  He  that  faith  he  is  in  the  Light, 
and  hateth  his  Brother,  is  in  Darknefs  until  now. 
And  a  little  after,  He  that  hateth  his  Brother  is 
in  Darknefs,  and  walketh  in  Darknefs,  and  know- 
eth  not  whither  he  goeth,  hecaufe  Darknefs  hath 
blinded  his  Eyes. 

Nor  is  the  only  Caufe  of  Sinners  Blindnefs, 
that  they  turn  away  from  God  who  is  Light, 

Wifd.  2.  but  Malice  is  another,  which,  as  the  Wife 
Man  faith,  hath  blinded  them.  For  the  Paffions 
of  the  Mind,  fuch  as  Love,  and  Hatred,  An- 
ger, Envy,  and  other  things  which  are  com- 
prehended under  the  Name  of  Malice,  do  fb 
blind  the  Mind,  that  they  fuffer  not  the 
Truth  to  be  difcerned  ,•  but  are  like  difco- 
lour'd  Profpe&ive  GlafTes,  which  reprefent 
white  things  as  red  :  or  Glaffes  k  contriv'd, 
as  to  make  great  things  of  fmall,  or  fmall  of 
great,-  or  near  of  very  remote,  or  very  remote 
of  near.  He  that  is  far  engag'd  in  Love,  judg- 
eth  the  thing  he  is  in  love  with,  to  be  very 
amiable ,  ufeful  and  excellent,  nay,  indeed, 
neceffary,  and  fuch  as  he  cannot  be  without, 
and    therefore   to  bs   purchafed,   tho'  with 

the 


Step  of  Afcenfion  ft  God.  9 5 

the  neglect  and  mine  of  all  his  other  Con- 
cerns,    On  the  contrary,    he  that  hates  the 
very  fame  thing  to  a  great  degree,  looks  upon 
the  fame  as  devoid  of  Lovelinefs  and  Beauty, 
accounts  it  ufelefs,  incommodious,  nay,  de- 
ftrudive  to  him,  and  therefore  will  fpare  no 
Coil  to  keep  it  at  adiftance.  But  if  that  black 
and  rufty  Iron  be  applied  to  the  Fire,  that  is, 
if  the  Sinner  begin  to   turn  from   Sin,  and 
convert  to   God,   according  to  that  of  the 
Pfalmift,  Come  unto  him^  and  be  ye  enlightned  'y  pfaj,  „ 
he  begins  by  little  and  little  to  clear  up,  and 
by  that  Light  todifcernthe  plain  Truth  of  the 
Matter,  according  to  what  the  fame  Prophet 
affirmeth,  In  thy  Light  wefljallfee  Light.     And  Pfal  34- 
having  at  laft  broken  the  difcolour'd  Perfpe- 
chives  of  Paffions,  and  taken  up  inftead  there- 
of, the  Chryftalline  ones  of  Charity  unfeign- 
ed, he  judgeth  eternal  things   to  be   great; 
and  temporal  things  to  be  (mall,  and  incon- 
fiderable,  as  they  really  are  :  and  very  evi- 
dently  perceives ,   that  all  the   Glory,   and 
Beauty  of  the  Creatures,  is  no  ways  compa- 
rable to  the  Light  of  Wifdom,   and  Truth, 
which  is  in  God,  and  is  God.     Such   an  one 
is  ready  to  cry  out  with  St.  Augufiin.     ff  I  be- 
"  gan  to  love  Thee  too  late,  O  ancient  and 
cc  new  Beauty,  I  loved  Thee  too  late  !  And 
becaufe  Chrift  faith,  Ye  Jhall  know the Truth;,  and  John  8. 
the  Truth  (hall  wake  you  free  ;  he  that  is  illumi- 
nated, and,  by  the  light  of  Truth,  delivered 
from  the  Fetters  of  Concupifcenfe,   Avarice, 
Ambition,  and  the  reft  of  the  Pafficns,  is  with 
the  Prophet  tranfported  with  Joy,  and  faith, 
Lord  thou  hafi  broken  my  Bonds  aj  under ,  Iwillof-jt££      £# 
fer  to  thee  a    Sacrifice    of  Vraife3  and  will  call  on 
the  Name  of  the  Lord.  CHAP. 


p6  Steps  of  Afcenfion  to  God. 


B 


CHAP,    IV. 

U  T  Fire  doth  not  only  render  Iron 
bright  and  fluning,  that  at  firft  was  ob- 
fcure,  and  dark,  but  of  cold  makes  it  warm,- 
and  not  only  warm,  but  fo  vehemently  hot, 
that  itfeems  to  be  true.,  and  living  Fire.  Great 
is  the  Lord,  and  great  is  his  Power,  who 
makes  a  Man  that  is  cold  by  Nature,  and 
ready  to  tremble  at  the  /haking  of  a  Leaf  ; 
one  that  has  neither  Courage  to  fpeak,  nor 
fliew  his  Face,  nor  to  attempt  any  thing  of 
difficulty  ;  who  makes  filch  an  one,  by  heat- 
ing him  at  the  Fire  of  Charity,  more  daring 
than  a  Lion,  to  roar  as  frightfully,  to  over- 
come all  Oppofition,  readily  to  engage  with 
Difficulties,  and  to  cry  out  with  the  Apoftle 
Phil.  4.  Tauly  who  was  enflamed  by  this  Fire,  I  can  do 
all  things  through  him  that  strengthens  me. 

But  let  us  fpeak  particularly  of  the  Effi- 
cacy of  this  Fire  ;  and  firft  let  us  briefly 
difcourfe  of  the  Efficacy  of  Words,  and  then 
of  the  Efficacy  of  Deeds.  There  are  now, 
and  ever  have  been,  in  the  Church,  many 
Preachers  of  God's  Word.  What  is  the  Reafon 
that  fofew  are  converted  at  the  Calls  and  Ex- 
hortations of  fo  many  Men  ?  In  fome  great  Ci- 
ties, during  the  time  of  Lent,  there  is  opportuni- 
ty of  hearing  Sermons  every  Day,  and  yet  when 
that  time  is  over,  there  appears  little  or  no  Re- 
formation in  the  Life,and  Converfation  of  the 
Citizens.  The  fame  vicious  Inclinations,  the 
fame  Injuftice  and  Pride,  the  fame  Coldnefs 

and 


Steps  of  Afcevfw?i  io  God.  $J 

and  IndifFerency,  the  fame  DifTolutenefs  is  to 
be  feen.      I  cannot  affign  a  more  probable 
Reafon  for  the  Unfuccesfulnefs  of  their  La- 
bours, than  making  it  their  primary  care  to 
deliver  learned,  elegant,  and  florid  Harangues, 
after  a  cold,   unaftedionate   and  unmoving 
manner.     In  a  word,  there  is  a  want  of  that 
great  Charity,  which  only  can  animate  the 
Hearts  of  Speakers,  and  inflame  and  change 
the  Hearts  of  them  that  hear.     I  fpeak  not 
this  as  if  Preachers  were  afraid  of  their  Lungs, 
or  did  not  ufe  Addon  enough  in  their  Pul- 
pits ,•    for  we  know   very   well  that  Guns, 
without  a  Charge  of  Bullets  make  a  thun- 
dring  Report,  but  execute  nothing.     What 
I  complain  of,  is,  their  not  expreffing  a  zea- 
lous Affe&ion  for  God,  and  the  Salvation  of 
Souls,  and  that  not  diflembled,  but  real ;  not 
extorted,  but  flowing  as  it  were  naturally  from 
the  fountain  of  the  Heart.     St.  Peter  was  un- 
acquainted with  Rhetorick,   or  the  Art  of 
Speaking,  his  Skill  did  chiefly  confiit  in  ma- 
naging a  Boat,  in  mending  his  Nets,  and  in 
a  dexterity  of  caiting  them.     But  when  the 
Holy  Ghoft  came  upon  him  in  tongues  of 
Fire,  and  fill'd  him  with  flaming  Charity,  he 
prefently  began  to  fpeak  in  the  midft  of  the 
City  Jerufalem,  with  fo  great  Power,    Zeal 
and  Efficacy,  that  by  one  Sermon   he  con- 
verted  thoufands  to  Faith  and  Repentance.  AQs  * 
Nor  do  we  find  that  in  his  preaching,  he  rais'd 
his  Voice  to  any  extraordinary  height,  or  fa- 
tigu'd  himfelf  with  theatrical  G  enures.    We 
find  related  in  the  life  of  an  holy  Preacher, 
who  was  inconfiderable  for  Learning,  and  un- 
vers'd  in  rhetorical  Arts,  that  the  People  heard 

H  his 


9$  Steps  of  AfcenfiontoGod. 

his  Sermons  with  fuch  Attention  ,  as  if  he 
had  been  an  Angel  from  Heaven.  The  rea- 
fon  given  for  their  Attention  is,  becaufe  his 
Words  were  as  burning  Fire,  and  piercing 
into  the  inner  parts  of  the  Heart.  And  that 
the  People  were  greatly  edified,  and  excited 
to  Repentance,  in  hearing  him,  is  attributed 
to  this,  that  the  Preacher  was  a  Coal  of  Fire, 
and  his  "Word  a  Burning  Torch. 

But  this  divine  Fire  discovers  its  Efficacy  no 
lefs  in  Ads  than  in  "Words.  God  decreed  by 
his  Apoflles  to  bring  the  World  in  iiibjecHon 
toHimfelf.  Some  he  fent  to  the  Ethiopians, 
fome  to  the  Indians,  fome  to  the  Scythians, 
fome  to  the  Br  it  aim,  and  others  to  other  pla- 
ces. By  thefe  Inftuments  he  decreed  to  de- 
ilroy  the  Idols  of  the  World,  to  ere&  the  Tro- 
phy of  the  Crofs,  to  change  Laws  and  Cu- 
ifoms,  and  to  overthrow  the  Tyranny  of  the 
Devil.  Should  any  have  foretold  this  to  the 
Apoflles  when  they  were  fifhing  in  the  Lake 
Gemiefaretk ;  or  when,  at  the  Paffion  of  our 
Lord,  they  fought  for  places  to  hide  them- 
felyes ;  they  wou'd  have  loo^d  on  fuch  a  Pre- 
diction no  better  than  a  Dream,  or  an  old 
Woman's  Fable  ,•  and  yet,  not  long  after,  all 
this  was  efFe&ed,  and  by  no  other  Force  than 

2  John  4.  than  that  of  moil  ardent  Chanty,  which  the 
Holy  Ghoft  had  enkindled  in  their  Hearts : 

2  Cor.  13.  For  love,  as  the  Apoille  faith,  cafis  cut  fear,  en- 
dure th  all  things,  hopeth  all  things ;  accounteth 
all  things  porlible,  and  with  the  Apoftle  cry  - 

Phi!.  4.     eth  out,     /  can  do  all   things   through  him  who 
firengtheneth  me.     Thus  we  iee  Idolatry  uni- 
versally overthrown  ;    Chriftian  Churches  e 
very  where  founded  ;  and  the  Trophy  of  the 

Crofi 


Steps  of  Afcenfwn  to  God.  pp 

Crofs  ere&ed  in  all  Kingdoms ;  and  all  this 
without  an  Army  of  Soldiers,  or  any  warlike 
provision  ^  by  the  means  and  endeavour  of 
thofe  Men,  that  were  furniJn'd  with  no  other 
Armour  but  that  of  Charity. 


CHAP.    V, 

Fire  hath  this  further  Proper  ty,  that  of  hard 
it  makes  Iron  foft,  fo  that  it  may  with 
eafe  be  made  thin,  and  beaten  into  Plates, 
and  receive  any  Figure  which  the  Artift  hath 
a  mind  to  imprefs  upon  it.  Great  is  the 
force  of  Fire  upon  Iron  ;  but  far  greater  is 
the  Power  of  God  upon  the  obftinate  and 
obdurate  Hearts  of  Men.  Hear  what  St.  Ber- 
nard faith  In  his  Book  of  Confideration.  cc  It 
c*  is  only.,  faith  he,  an  hard  heart  which  is 
"  not  horribly  afraid  of  it  felf,  by  reafon  of 
cc  its  Infenfibilky.  What  is  then  an  hard 
ct  heart  ?  It  is  that  which  is  not  wounded 
cc  with  Compunction^  nor  mollified  with  Pie- 
cC  ty,  nor  moved  with  Prayers ;  that  relents 
cf  not  at  Menaces,  that  is  harden  d  by  Stripes, 
ct  is  ungrateful  for  Benefits,  and  regardlefs 
cc  to  counfel  and  advice.  He  adds  a  little 
after  :  cc  It  is  that  which  neither  fears  God, 
cc  nor  reverenceth  Men.  For  the  truth  of  all 
which  we  need  only  appeal  unto  Pbaraob3 
who,  the  more  God  inflicted  his  Scourges  up- 
on him,  was  fo  much  the  more  hardened  < 
and  the  more  the  Mercy  of  God  iignaliz'd 
it  felf,  in  removing  the  Scourge,  the  more 
was  he  encouraged  to  defpife  and  contemn 
II  i  Godr 


Luke 


ioo  Steps  of  Afcevfion  to  Go  J. 

God.  But  if  at  any  time,  God  is  pleafed  to 
enkindle  one  Spark  of  Fire,  of  true  and  fin- 
cere  Love  to  himfelf,  in  a  Heart  that  is  never 
fo  hard,  it  will  prefently  grow  foft,  and  melt 
like  Wax  ;  nor  can  Obftinacy,  though  never 
fo  ftiff,  and  of  longftanding,  hold  outagainft 
the  Power  thereof  -  but  that  will  prefently 
become  an  Heart  of  Flefh,  which  was  an 
Heart  of  Stone ;  and  Waters  /nail  flow  from 
congealed  Snow  affoon  as  the  Spirit  of  the 
Lord  blows  upon  it.  This  is  exemplify 'd  to 
us  in  that  Woman  in  St.  Luke,  who  took  fuch 
delight  in  finning,  that  neither  the  Admoni- 
tions of  a  Brother,  nor  the  Rebukes  of  a  Si- 
fter, nor  the  Reputation  of  her  Family,  nor 
her  own  Difgrace,  could  move  to  betake  her 
felf  to  a  virtuous  courfe  ;  and  yet  one  ray  of 
Chrift  defcending  into  her  Heart,  and  there 
enkindling  a  fpark  of  divine  Love,  on  a 
Hidden  made  fo  through  a  change  in  her, 
that  (he  was  not  aftiam'd  (tho'  a  perfon  of 
quality)  to  proftrate  her  felf  at  Chrift's  Feet 
at  a  publick  Entertainment ;  and  diifolving 
into  Tears,  to  bath  his  Feet  therewith,  and 
to  make  a  Towel  of  her  Hair  to  wipe  them, 
and  out  of  an  excefs  of  love,  to  kifs  the 
lame  Feet,  and  to  anoint  them  with  very 
coftly  and  fweet  Ointment,  to  intimate,  that 
for  the  future  fhe  would  dedicate  her  felf, 
and  all  Ike  had,  to  the  Service  of  Chrift. 
For  this  was  fhe  vouchfafed  this  gracious  An- 
fwer  from  our  Lord,  Her  Sins>  tho  mayy,  are 
her ,  becaufe   (Ik  loved  much. 


C  H  A  P; 


Steps  of  Afce?tfion  to  God.  i  o  i 


CHAP.     VI. 

THere  remains  the  laft  Property  of  Fire, 
that  it  rarifies  things  grofs,  and  enables 
them  with  eafe  to  mount  upwards.    What  is 
the  reafon  that  Men  not  heated  with  Divine 
Fire,  are  fo  heavy  hearted,  and  that  the  Pro- 
phet faith  to  them,  How  long  will  ye  love  va-V&\»  4 
nity,  and  feek  after  lies  ?  The  reafon  is  given 
by  the  Wifeman,  <pias,  Becaufe  the  corruptible  be- Wtfd.  9. 
d^preffeth  down  the  foul.     And  an  heavy  yoke  is  Eccl.4c.i0 
upon  the  fins  of  Adam>  from  the  day  that  they  go 
out  of  their  mothers  womb,  till  the  day  that  they 
return  to  the   mother  of  all  things.      Now  what 
this  heavy   yoke  is,  which  in  the  body  of 
Man  thus  encumbers  the  Soul,  the  fame  Au- 
thor acquaints  us  a  little  after,  when  he  adds, 
Wrath  and  envy,  trouble   and  difquietude,  fear  of 
death ,    and  anger,   and  fir  if e  ,    and  other  things 
which  are  called  the  pajfums  of  the  Soul.      Theie 
things  fit  fo  heavy  upon  Man,  that  he  can  fix 
his  Eyes  on  nothing  but  Earth,  on  which  he 
lies   groveling,    to  which  he  is  naifd    and 
glew'd,  fo  that  he  cannot  raife  himfelf  from 
thence  to  feek  after  God,  nor  to  run  the  ways 
of  his  Commandments.     But  when  the  Divine 
Fire  defcends  from  on  high,  and  begins  to 
kindle  in  the  heart  of  Man,  thofe  Paffionsdo 
ienfibly  dwindle  and  mortifie,  and  the  heavy 
burden  grows  light ;  and  if  this  heat  gathers 
ftrength,  the  Heart  of  Man  eafny  throws  oft 
its  burden,    and  initead  thereof,   takes   the 
Wings  of  a  Dove,  and  is  able  to  fay  with  the 
Apoftle,    Our    converfation   is  in  heaven;    anc^phil.  2 ,' 
bis  Heart  being  as  it  were  enlarged  by  Fire, 
H  ]  profeffes 


102  Steps  of  Afcenfion  to  God. 

Luke  x  2,  profeiTes  with  David,  I  have  run  the  ways  of 
thy  commandments,  fince  thou  hafi  enlarged  mine 
PfaL  ns^  heart.  Doubtlefs  fince  our  Saviour  faid,  I  am 
come  to  fend  fire  upon  earth,  and  what  will  I  but 
that  it  be  kindled?  We  have  feen  great  num- 
bers of  Men  fo  to  unburden  themfelves,  as  to 
quit  all  affection  to  Honours  and  Riches,  and 
carnal  delights,  and  have  faid  to  Chriit  de- 
parting hence  to  Heaven,  Draw  its  after  thee. 
From  hence  fo  many  Churches  and  Religious 
Houfes  have  been  erected  ;  fo  many  Perfons 
have  retired  to  Defarts,  that  they  might  more 
clofely  converfe  with  God  ;  that  even  the 
&poc.  i4.  weaker  Sex  have  been  able  to  run  the  ways  of 
God's  Commandments,  and  to  follow  the 
Lamb  whitherfoever  he  went. 

O  bleifed  Fire  that  doit  not  Confume,   but 
Enlighten  ;    or  if  thou    may 'ft  be  faid   to 
coniume,  it  is  only  our  noxious  Humours, 
which  would  otherwife  ftifle  and  extinguish 
Life  !  O  who  will  help  me  to  a  Touch  from 
this  Fire  ?  a  Fire  which  by  the  light  of  true 
V/ifdom,  would  perfectly  cure  me  of  the  Black- 
nefs  of  Ignorance,  and  the  Darknefs  of  an  Er- 
roneous Confcience  •  which  would  exchange 
the  Cold  of  Lazinefs,  Indevotion,  and  Care- 
lefnefs,  for  the  Ardour  of  Love  ;  that  would 
never  fuffer  my  Heart  to  be  hardened,   but 
ever  mollifie  it  with  its  Heat,  and  make  it  o- 
bedient  and  devout :  and  laitly,  which  would 
take  away  the  heavy  Yoke   of  worldly  con- 
cerns, and  earthly  De/ires,  and  with  the  wings 
of  holy  Contemplation,  which  nouriiheth  Cha- 
rity, and  makes  it  thrive,  would  raife  mine 
Heart  on  high,  fo  that  I  might  fay  with  the 
¥fclm  85.  Prophet,  make  glad, O  Lord, the  foul  of  thy  fervavA, 
for  I  have  lifted  up  my  foul  unto  thee*  THE 


£03 


THE 


Seventh  Step. 

From  the  Confederation  of  Heaven,  Sun, 
Moon  and  Stars. 


CHAP.    I. 

WE  fhall  not  in  this  place  need  to  be  at 
the  expence  of  any  great  pains  to 
approach  one  Step  nearer  to  God, 
from  confederation  of  Heaven,  for  the  royal 
Prophet  hath  fliew'd  us  the  way,  who  in  his 
Pfalms  thus  fings,  The  heavens  declare  the  glory 
of  God,  and  the  Firmament  JJieweth  his  handy  * 
work.  And  becaufe  there  are  two  Seafons, 
In  which,  from  confidering  the  Heavens,  we 
afcend  to  God  on  the  wings  of  Contempla- 
tion, viz,,  Day  and  Night ;  of  the  former  he 
thus  writes  in  the  fame  Pfalm,  He  hath  plac'dVlllm  19. 
his  tabernacle  in  the  (nn,  which  is  as  a  bridegroom 
coming  out  of  his  chamber,  and  rejoiceth  as  a  gy- 
ant  to  run  a  race.  His  going  forth  is  fro?n  the  end 
of  heave?t,  and  his  circuit  unto  the  ends  of  it,  and 
there  is  nothing  hid  from  the  feat  of  it,  Of  the 
Other  fealon  he  writes  in  another  Pfalm,  /Pfalm  8. 
fee  the  heavens ,  the  works  of  thine  hands,  the  moon 
H  ^J  sud 


1 04  Steps  of  Afcenfion  to  God. 

and  ftarrs  which  thou  hafl  ordained.  Begin  we 
with  the  former  Seafon.  The  holy  Spirit,  by 
the  Pen  of  David,  records  a  four-fold  com- 
mendation of  the  Sun,  which  prefents  it  felf 
to  our  View  in  the  day-time  ;  the  nrft,  that 
it  is  the  Tabernacle  of  God  ;  the  fecond,  that 
'tis  very  beautiful  ;  the,  thirds  that  'tis  very 
fwift,  inceffant,  and  indefatigable  in  its  Mo- 
tion ,*  the  fourth j  that  it  principally  difplays 
its  Power  in  adminiftring  Light  and  Heat. 
All  which  Confiderations  made  the  Wifeman 
Ecclus.  4.  pronounce  it,  A  marvellous  infirument,  the  work 
of  the  mofi  High. 

In  the  nrffc  place  then,  God  the  Univerfal 
Creator  hath  pkch'd  his  Tabernacle  in  the 
Sun,  as  in  a  thing  of  the  greateft  Note  and 
Eminency;  that  is,  God  hath  made  choice 
of  the  Sun,  rather  than  any  other  corporal 
things  to  dwell  in,  as  in  a  Royal  Palace,  or 
Divine  Sanduary.  God  indeed  filleth  Hea- 
ven and  Earthy  ):ea,  Heaven,  and  the  Heaven 
of  Heavens  cannot  contain  him ,*  yet  is  he  faid 
there  more  efpeciaily  to  refide,  where  he  dif- 
covers  greater  Evidences  of  his  prefence,  by 
his  wonderful  Operations.  But  fmce  in  the 
original  it  is  faid,  In  them  (that  is,  in  the  Hea- 
vens) bath  he  Jet  a  tabernacle  for  the  fun  ;  we 
infer  from  this  part  of  the  Pfalm,  another  Ex- 
cellency of  the  Sua,  which  is  not  inconfift ent 
with  the  former.  The  Sun  is  a  vaftly  great 
thing  y  for  which  God  hath  prepared  a  molt 
fpacious,  beautiful,  and  noble  Palace.  For 
God  would  have  Heaven  its  felf  to  be  the  Pa- 
lace of  the  Sun,  where  it  might  have  a  fpaci- 
ous  Orb  to  move  in,  and  flied  its  Influences ; 
and  that  the  Sun  it  felf  fliould  be  the  Palace 

of 


Steps  of  A(ce?ifio?i  to  God.  i  o  5 

of  God,  who  is  King  of  Kings.  As  there- 
fore we  know  the  Greatnefs  and  Eminency 
of  the  Sun,  becaufe  Heaven  is  its  Tabernacle ; 
(o  we  know,  in  fome  meafure,  the  Great- 
nefs and  Eminency  of  God,  by  this,  that 
the  Sun  is  his  Tabernacle,-  the  Sun,  that 
admirable  Inftrument,  than  which  nothing 
is  found  more  wonderful  amongft  corporeal 
things. 

In  the  next  place,  David,  that  he  might 
difcover  to  us  the  exquifite  Beauty  of  the  Sun, 
from  things  that  we  are  acquainted  with,  he 
compares  it  to  a  Bridegroom  going  out  of  his 
Chamber :  For  Men  are  never  more  curious 
in  adorning  themfelves,  nor  more  defirous 
to  fet  themfelves  off  to  the  belt  Advantage, 
than  at  that  time  they  are  Bridegrooms  ,•  for 
then  they  take  efpecial  care  to  recom- 
mend themfelves  to,  and  appear  amiable  in 
the  Eyes  of  the  Bride,  with  whom  they  are 
paffionately  in  love.  But  if  we  could  fled- 
faftly  behold  the  Sun,  and  were  able  to  make 
fo  near  an  approach  to  it,  as  perfectly  to 
difcover  his  Quantity  and  Quality,  we  mould 
not  need  the  Similitude  of  a  Bridegroom  to 
comprehend  its  Incredible  Beauty.  All  the 
Beauty  of  Colours  dcth  certainly  depend  on 
Light  ,•  and  in  the  abfence  of  Light,  all  the 
Gracefulnefs  thereof  vaniihes  ,*  therefore  no- 
thing is  more  beautiful  than  Light,  and  God 
himfelf,  who  is  Beauty  it  feif,  was  pleased  to 
be  calFd  Light.  God,  faith  St.  Jolmy  is  light ,  1  John 
and  in  him  is  no  darknefs  at  all.  Beiides,  a- 
mongfl;  corporeal  things,  nothing  is  more  lu- 
cid and  bright  than  the  Sun,  and  coniequent- 
iy,  nothing  is  more  fair  and  beautiful  than 

the 


i  o  £  Steps  of  Afcenfion  to  God. 

the  Sun.  To  this  we  may  add,  that  the  Beau- 
ty of  inferiour  things,  and  efpecially  of  Man- 
kind, doth  foon  decay  ;  but  the  Beauty  of 
the  Son  doth  not  perifh  by  age,  nor  fuffer 
the  leaf!  diminution,  but  continually  chears 
all  things  with  equal  Splendor.  Do  we  not 
perceive  how  all  things,  feem  after  a  manner, 
to  rejoice  at  the  rifing  of  the  Sun  ?  For  not 
only  Men  are  affe&ed  therewith,  but  Winds 
breath  more  fweetly.,  Flowers  difplay  all  their 
Beauties,  Herbs  raife  their  drooping  heads, 
and  Birds  fill  the  Air  with  delightful  Ditties. 
Hence  old  Tobit  reply 'd  to  the  Angel  wi/h- 

'5  Chap.  Jng  him  always  Joy,  What  joy  can  hefal  me, 
who  jit  in  darknefs,  and  fee  not  the  light  of  the 
fun. 

Well  then,  my  Soul,  confiderwith  thy  felf, 
if  the  created  Sun  at  its  Up-rife  thus  cheareth 
all  things  ,•  what  will  the  uncreated  Sun  do, 
who  is  infinitely  more  bright  and  glorious, 
when  he  fhall  arife  to  be  leen,  and  contem- 
plated by  pure  hearts,  not  for  a  little  time, 
and  then  difappear,  but  for  evermore  ?  And 
what  a  difmal  and  melancholy  hour  will 
come  upon  thofe  poor  Wretches,  who  Jhall 
be  difmifs'd  to  take  up  their  final  Abode  in 
everlaiting  darknefs,  where  they  will  never 
be  vifited  by  the  chearful  Influence  either  of 
the  created  or  uncreated  Sun  ?  And  what 
Joy  and  Exultation  fhall  come  to  that  Soul, 
that   fhall  be  thus  faluted   by  the  Father  of 

Mattfi.a 5*  Lights,  Erjer  thou  into  the  joy  of  thy  Lord, 


CHAP, 


Steps  of  Afcenfion  to  God.        i  o  7 


CHAP.    II, 

IN  the  next  place  the  fame  Prophet  cele- 
brates the  molt  wonderful  courfe  of  the 
Sun,  which  rejoyceth,  faith  he,  as  a  Gy ant  to  run 
a  Race.  A  mighty  Gyant,  fure,  if  his  Steps 
bear  proportion  to  the  bulk  of  his  Body,  and 
if  hcs  as  nimble,  as  ftrong,  will  travel  a  great 
way  in  a  little  time.  As  the  Prophet  before 
had  compar'd  the  Sun  to  a  Bridegroom,  that 
he  might  reprefent  to  us,  as  well  as  he  could, 
the  Beauty  of  the  Sun  j  fo  afterwards  he  com- 
par'd him  to  a  Gyant,  that  by  fuch  another 
Similitude,  he  might  difcover  to  us  like  wife, 
the  wonderfully  fwift  motion  of  the  fame. 
But  if  inftead  of  Man,  tho'  never  fo  great 
and  mighty,  he  had  compar'd  him  to  Birds 
flying,  to  the  fvviftnefs  of  Arrows  out  of  a 
Bow,  nay,  to  Winds,  and  Lightning,  he 
had  fallen  very  fhort  of  the  Truth  and  Rea- 
lity of  the  matter.  For  if  there  is  Truth  in 
what  we  behold  with  our  Eyes,  that  in  the 
fpace  of  twenty  four  hours  the  Sun  runs  thro' 
the  whole  Circuit  of  his  Sphere  ;  and  if  the 
Circuit  of  his  Sphere  doth  very  much  ex- 
ceed that  of  the  Earth  ,•  and  if  the  Circuit 
pf  the  Earth  contains  about  twenty  thou  fa  nd 
Miles,  all  which  are  certainly  true  ,•  it  ne - 
ceffarily  follows,  that  the  Sun  every  Hour 
runs  many  thoufand  Aiiles.  Every  Hour  did 
I  fay  ?  yea3  every  Quarter,  and  almoft  every 
Minute  of  an  Hour.  For  he  that  has  a  mind 
to  obferve  the  Rifing  or  the  Setting  of  the 

Sun, 


i  o  8  Steps  of  Ajcenfion  to  God. 

Sun,  efpecially  in  an  open  Horizon,  as  at 
Sea,  or  in  an  open  Country,  will  find  that 
the  whole  Body  of  the  Sun  mounts  above  the 
Horizon  in  lefs  fpace  than  the  eighth  part  of 
an  Hour ;  and  yet  the  Diameter  of  the  folar 
body  is  much  greater  than  the  Diameter  of 
the  Earth,  tho'  this  contains  feven  thoufand 
miles.  I  my  felf  had  once  the  Curiofity  to 
know  exactly  how  long  the  whole  body  of 
the  Sun  was  a  fetting.  At  his  touching  the 
Horizon,  I  began  to  read  the  fifty  firft  Pfalm, 
and  had  fcarcely  read  it  twice  over,  when  it 
was  quite  out  of  fight :  So  that  in  this  little 
time,  in  which  this  Pfalm  was  twice  read  o- 
ver,  the  Sun  mull  have  travell'd  above  feven 
thoufand  Miles.  Who  could  give  credit  to 
this,  were  it  not  demonftrably  certain  ?  Now 
if  any  one  farther  add  to  what  hath  been 
ofFer'd,  that  this  Body,  whofe  Motion  is  fo 
very  fwift,  is  much  greater  than  the  whole 
Globe  of  Earth,  and  that  fo  very  expeditious 
a  Motion  of  fo  huge  and  vail  a  Body,  is  per- 
form'd  without  either  Intermiflion  or  Fatigue ; 
and  if  God  fliould  fo  order  it,  mall  be  fo  to  E~ 
temal  Ages  5  furely  if  he  is  not  more  ftu- 
pid,  and  more  infenfible  than  a  Stock,  he 
cannot  but  admire  the  infinite  Power  of  the 
Creator.  Good  reafon  therefore  had  the 
Preacher  to  call  this  Sun,  A  wonderful  In- 
jtrumenty  the  work  of  the  mofi  Highy  and  i 
great  indeed  that  made  it. 


CHAP. 


Steps  of  Afcenfion  to  Go  J.  i  op 


CHAP.    III. 

THE  efficacy  and  force  of  Light,  and 
Heat,  remains  to  be  fpoken  to.,  of  which 
David  faith,  There  is  nothing  hid  from  the  heat  Pfalm  19, 
thereof,  This  one  Luminous  Body,  plac'd  in 
the  midft  of  the  "World,  gives  Light  to  all 
the  Stars,  to  the  whole  Aery  Element,  to 
all  Seas,  and  the  whole  Globle  of  Earth  • 
and  by  its  enlivening  Heat,  makes  all  things 
that  fpring  out  of  the  Earth,  ail  Corn  and 
Plants  to  become  green  and  leavy  \  brings  all 
Fruits  to  Maturity,  from  one  end  of  the 
World  to  the  other.  It  alfo  extends  its  In- 
fluence beneath  the  Earth,  and  produces  all 
forts  of  Metals.  Wherefore  St.  James  in  the 
beginning  of  his  Epiftle,  compares  God  him- 
felf  with  the  Sun,  faying,  Every  good  gift,  and James  i% 
every  perfect  gifty  is  from  above ,  and  cometh  down 
from  the  father  of  light s,  with  whom  is  no  varia- 
blenefsy  neither  Jhadow  of  turning.  The  Sun  in- 
deed is  the  Parent  of  corporeal  Lights,  but 
God  the  Father  of  fpiritual  :  But  in  three 
particulars  there  is  a  very  great  Inequality 
betwixt  God  and  the  Sun.  For  nrft,  the  Sun, 
in  order  to  replenish  the  whole  Earth  with 
Light  and  Heat,  muft  move  from  one  place 
to  another  ;  but  God  being  whole  in  all  pla- 
ces, has  no  need  of  fuch  Change  and  Shift- 
ing ;  therefore  St.  James  faith,  With  whom 
there  is  no  change.  In  the  fecond  place,  the 
Sun,  by  reafon  of  its  continual  exchange  of 
place,  makes  Day  to  fome,  and  leaves  others 

m 


1 1  o  Steps  of  Afcenfion  io  God. 

in  Darknefs,  fhines  in  one  place,  and  difap- 
pears  in  another.  But  God,  without  Motion, 
is  every  where  prefent,  therefore  St.  James 
adds,  With  him  is  no  Jliadow  of  thange.  Laft- 
ly,  from  the  Sun,  the  Father  of  corporeal 
Light,  all  the  Gifts  and  Benefits  which  come 
immediately  from  the  Earth,  are  produc'd, 
which  is  a  great  commendation  of  it.  Thefe 
are  Benefits ;  but  neither  the  moil  excellent, 
nor  perfect,  no,  they  are  trivial,  temporary, 
perifhable,  that  make  not  the  PoffefTors  good, 
and  fuch  as  any  one  may  abufe,  and  which 
indeed  the  generality  of  Mankind  make  only 
Innruments  of  their  perdition.  But  from  Gcd 
the  Father  of  fpirituai  Lights,  all  the  moft 
excellent  and  perfect  Gifts  defcend,  fuch  as 
make  the  Poffeflbr  throughly  good  and  hap- 
py, and  which  conduct  him  that  cheriflieth 
and  retains  them,  to  a  State  of  true  Felicity, 
u  e.  to  a  State  where  is  Abfence  of  all  thing? 
that  are  Evil,  and  Prefence  of  all  things  that 
are  Good. 

Inquire  now,  my  Soul,  what  thofe  good 
and  perfect  Gifts  are,  which  are  from  above, 
and  come  from  the  Father  of  Lights,  that 
when  thou  hail  found  them,  thou  mayft 
think  them  worth  thy  Concern,  and  endea- 
vour to  the  utmolt  of  thy  Power  to  become 
poflefs'd  of  them.  But  there  is  no  need  of 
making  any  long  or  laborious  fearch  after 
them  ,  the  very  nature  of  the  bun  will  fuf- 
ficientlv  inform  thee  what  they  are ;  for 
the  Sun  performs  all  things  by  Light  and 
Heat  j  thefe  are  the  Gifts  which  the  Parent 
of  corporeal  Light  and  Heat  confers.  And  in 
like  manner,   thofe  good  and  perfect.  Gifts 

which" 


Steps  of  Afcenfion  to  God. 

which  are  from  above,  and  come  down  from 
God,  the  true  Father  of  Lights,  are  the  Light 
of  Wifdom,  and  the  right  application,  or  dif- 
pofing  of  Charity.  The  Light  of  Wifdom, 
which  makes  a  Man  truly  wife,  and  which 
no  one  can  ufe  amifs,  and  which  brings  us 
to  the  Fountain  of  Wifdom,  which  is  plac'd 
in  our  Country  which  is  above,  is  that  which 
teaches  us  to  flight  things  temporal,  and  to 
make  great  account  of  eternal  :  That  in- 
ftru&s  us  not  to  put  our  Hope  or  Confidence 
in  uncertain  Riches,  but  in  the  living  God  : 
That  teaches  us  not  to  take  the  place  of  Ex- 
ile, for  our  Country ;  nor  to  be  in  love  with 
the  ftate  of  our  Pilgrimage,  but  to  bear  it 
patiently :  And  laftly ,  that  teaches  us  qui- 
etly to  endure  this  prefent  Life  with  the  ha- 
zards and  temptations  to  which  we  are  fre- 
quently expos'd,  but  to  long  for  Death,  be- 
Caufe,  BleJJ'ed  are  the  dead  which  die  in  the  Lord, 
Now  the  right  Application  or  Dilpofition 
of  Charity,  what  is  it,  but  to  love  God,  who 
is  the  End  of  all  our  Defires,  without  any 
Bounds,  or  Meafare;  and  to  love  other 
things,  which  are  only  Means  to  this  End, 
moderately,  and  within  compafs,,  that  is.,  fo 
far  as  is  necelfary  to  attain  our  End,  which 
is  Everlaiting  Life  ?  Amongft  all  Alankind, 
there  is  not  certainly  fo  much  as  one  to 
be  found,  who  inverts  the  Order,  with  re- 
ipedto  Bodily  care,  fo  as  to  love  Health  mo- 
derately, and  a  bitter  Potion  immoderately, 
as  knowing,  that  one  is  the  End,  and  the  c  - 
ther  but  the  Means.  How  comes  it  then  that 
fo  many,  who  would  pafs  for  wife  Men,  ob- 
lerve  no  meafure  in  heaping  up  Riches,  in 

gratifying 


III 


1 1 2  Steps  of  Afcenfwn  to  God. 

gratifying  the  Lufts  of  the  Flefh,and  in  mount- 
ing up  to  the  pinnacle  of  Honour,  as  if  fuch 
things  were  the  End  of  the  Heart  of  Man  :  But 
in  loving  of  God.,  and  in  the  fearch  after  Eter- 
nal Felicity,  do  confine  themfelves  to fo nar- 
row a  compafs,  as  if  they  were  only  means 
to  the  End;  not  the  End  of  all  means  ?  The 
reafon  is  only  this ;  they  are  World ly-wife, 
but  want  that  wifdom  which  is  from  above, 
and  comes  from  the  Father  of  Lights.,  and  be- 
caufe  their  Love  is  not  flxt  upon  proper 
Obje&s,  and  therefore  is  not  true  Loveywhich 
cannot  but  be  fo  fixt ;  but  are  full  of  Deilres, 
which  are  not  from  the  Father,  but  from  the 
World. 

Thou  therefore,  my  Soul,  whilft  thou  art 
Pilgrimizing  here  below,  and  at  a  diftance 
from  thy  Country  j  whilft  thou  converfeft  a- 
mongft  Enemies,  who  are  always  plotting 
and  contriving  againft  true  Wifdom,  and  true 
Charity,  who  put  Craft  for  Wifdom,  and  Luft 
for  Love  j  pray  heartily  with  Sighs  unto  the 
Father  of  Lights,  that  he  will  caufe  thofe 
good  and  perfect  Gifts,  the  Light  of  true 
Wifdom,  and  the  Ardency  of  rightly  dire&ed 
Chanty,  to  defcend  into  thine  Heart,  that 
being  replete  herewith,  thou  mayeft  inoffen- 
fively  run  the  ways  of  God's  Commandments, 
and  arrive  at  that  Country,  where  the  Wife 
and  Charitable  drink  at  the  very  Fountain 
of  Wifdom,  and  feed  on  the  fincere  Milk  of 
Charity. 


CHAP, 


Steps  of  Afcenfio?i  to  God.  113 


CHAP.    IV. 

I  Am  now  come  to  the  time  of  Nighty  in 
which  the  Heavens,  by  the  help  of  the 
Moon  and  Stars,  advance  us  nearer  to  God, 
For  thus  faith  David,  I  will  confider  the  Hea- 
vens, even  the  Works  of  thy  Hands,  the  Moon 
and  Stars  which  thou  hafi  ordained.  Could  we 
lee  Heaven  it  felf,  the  Prophet  would  not 
fay,  (  by  way  of  Explication  of  what  he  had 
before  laid  down  )  The  Moon  and  Stars 
which  thou  hafi  ordained.  And  were  our  Sen^ 
fes  indeed  able  to  reach  the  very  Heaven,  or 
could  we  by  certain  reafon  find  out  its  Na- 
ture and  Qualities,  this,  no  doubt,  would 
give  us  a  notable  Lift  towards  our  Creator, 
"We  know  indeed,  there  have  been  feme, 
who  from  the  motion  of  the  Stars,  have  de- 
fin'd  the  nature  of  Heaven  to  be  a  Quint- 
eiTence,  fimple,  incorruptible,  and  which 
perpetually  moves  round  :  but  neither  are  we 
ignorant,  that  others  would  have  Heaven  to 
be  the  Element  of  Fire,  which  moves  not 
round,  nor  is  incorruptible,  with  refped  to 
its  parts :  but  we  are  not  upon  the  enquiry 
after  Opinion,  but  of  certain  Science,  or  the 
Dodxine  of  Faith,  that  from  thence  we  may 
contrive,  what  will  infallibly  contribute  to  our 
farther  knowledge  of  God.  "We  will  therefore 
with  the  Prophet  content  our  felves  to  erect 
an  Inftrument  of  Afcenfion  from  the  Moon 
and  Stars  which  we  behold  ,  as  we  have 
juit  now  done  from  the  Sun,  which  is  the 
Light,  and  Prince,  of  other  Lights. 
*  I  The 


1 1 4  Steps  of  Afcenfio?i  to  God. 

The  Moon  hath  two  properties,  which 
may  be  ufeful  to  us,  in  our  Afcenfion  and 
Approaches  to  God.  The  firft  is,  that  the 
nearer  it  advances  towards  the  Sun,  fo  much 
the  more  it  is  enlightned  in  its  upper  part, 
which  looks  towards  Heaven ,•  and  obfcured 
in  the  lower  part,  which  has  refpect  to  the 
Earth.  And  when  it  is  dire&ly  under  the  Sun, 
and  wholly  in  Conjun&ion  with  it,  then  it 
is  altogether  bright  towards  Heaven,  and 
dark  towards  Earth  :  and  on  the  contrary, 
when  it  is  in  oppofition  to  the  Sun,  it  ap- 
pears all  over  bright  to  thofe  who  inhabit 
the  Earth,  but  altogether  dark  in  its  upper 
part,    which  they  behold  who  dwell  above. 

This  property  of  the  Moon  may  be  a  no- 
table Admonition,  or  Example  to  Mankind, 
and  inform  us,  how  folicitous  we  ought  to 
be  of  approaching  to  God  the  true  Father 
of  Lights,  of  being  in  fubje&ion  to,  and  in 
conjunction  with  Him ,  the  Moon  repre- 
fents  Man,  the  Sun  God.  When  the  Moon 
is  in  oppofition  to  the  Sun,  then,  with  a 
Light  borrowed  from  the  Sun,  it  looks  on- 
ly upon  the  Earth,  and  as  it  were,  turns  its 
back  to  Heaven  :  whence  alio  it  appears 
very  beautiful  to  the  Earthly  Inhabitants,  but 
very  ilkfavour'dto  thofe  above.  Juft  fo,  poor 
Mortals,  when  they  have  departed  a  great 
way  from  God,  as  that  prodigal  Son,  when 
he  \vcnt  from  his  Father,  and  rambled  into 
a  far  Country,  make  no  other  ufe  of  the 
Light  of  Reafon,  which  they  have  received 
from  the  Father  of  Lights,  but  only  to  pore 
upon  Earth^  and  turning  God  out  of  their 
•thoughts,  they  mufe  only  upon  Earth,  con- 
fin? 


Steps  of  Afcenfion  to  Go  J.  1 1  § 

fine  their  love  to  Earth,  and  are  wholly  taken 
tip,  in  procuring  the  good  things  thereof, 
and  for  fo  doing,  are  applauded  as  fagaeious 
and  fortunate  Men,  by  the  Children  of  this 
"World  :  but  by  thofe,  who  can  better  judge, 
that  is,  by  the  Cceleftial  Inhabitants,  are  ad- 
judg'd  to  be  poor,  and  naked,  and  deform'd, 
wretched  and  miserable.  Now  on  the  con- 
trary, the  Moon  when  being  in  Conjunftion 
with  the  Sim,  is  perfe&ly  in  fubje&ion  to  it, 
is  then  altogether  bright  in  the  upper  part, 
has  refped  only  to  Heaven,  and  as  it  were, 
turns  its  back  to  Earth,  and  utterly  difappears 
to  human  Eyes.  Even  fo  when  the  Wicked 
begins  to  return  to  his  Duty  to  God,  and  by 
a  through  Converfion  fubjeets  himfelf  by  true 
Humility  to  God,  the  true  Sun  of  Souls  5-  and 
is  in  Conjunction  with  him  by  Charity,  then 
he  fully  complies  with  the  Apoftle's  Advice, 
in  feeking  the  things  above ,  where  Cbrift  is  at  the  Coldf.  3. 
right  hand  of  God,  and  minds  heavenly,  not  earth- 
ly things,  and  is  then  flighted  and  contemn'd 
by  die  foolifh,  and  accounted  as  already  dead. 
For  he  that  is  truly  fubjed  to  God,  is  mor- 
tify'd  to  the  WorlS,  and  his  Life  is  hid  with 
Chrift  in  God  :  But  when  Chrifi  who  is  his  HfeColbC  j, 
jhall  appear,  then  frail  he  alfo  appear  with  Chrifi 
in  Glory,  as  the  fame  Apoitle  there  adds. 

And  this  is  the  reafon  (as  St.  Augufiin  ob- 
ferves  in  his  Epiftle  to  Januarius)  that  the 
Palfover  of  the  Lord,  as  well  in  the  old,  as 
new  Law,  could  not  be  celebrated  till  the 
fall  Moon  was  over,  that  is,  till  the  Mooa 
which  at  full,  is  in  Oppofition  to,  begins  to 
return  to  a  Con jun&ion with,  the  Sun,  for 
God  was  pieafed  by  this  Cceleftial  Sign  to  de- 
1  t  clar^ 


1 1 6  Steps  of  Afce?ifwn  to  God* 

ctare,  that  Man,  who  by  his  Iniquity  is  in 
Oppofition  to  God,  begins  his  Converfion  to 
him  by  the  Paffion  and  Refurre&ion  of  our 
Lord;  and  haftens  to  his  Favour,  and  to  an 
Union  with  him,  by  the  Merits  of  Jefus  Chrin\ 
But  thou,  my  Soul,  if  by  the  gracious  Af- 
fiftance'of  God,  thou  happeneft  to  find  thy 
felf  in  fubje&ion  to  the  Father  of  Lights,  ana* 
in  a  bleffed  Conjunction  with  him  through 
ardent  Charity,  follow  not  the  Guife  of  Fools, 
who  as  .Ecckjiafticus  witneffeth,  change  like 
a7.  the  Moon;  but  propofe  Wife-men  to  thy 
Imitation,  who  are  itedfaft  as  the  Sun.  The 
Moon  makes  not  greater  hafte  to  be  in  Con- 
junction, than  when  me  is  fo,  to  be  in  Oppo- 
fition again  :  but  thou,  if  thou  art  wife,  for- 
fake  not  the  Grace  which  thou  haft  once  at- 
tained ;  retreat  not  from  it ,  but  keep  thy 
ground  ;  thou  wilt  no  where  find  any  thing 
that  will  ftand  thee  in  fo  much  itead  ;  nor 
canft  thou  be  affur  d  if  thou  voluntarily  re- 
cede(t  ,  whether  ever  thou  /halt  be  re-ad- 
mitted ;  for  he  that  hath  promifed  Pardon  to 
the  Penitent,  and  Grace  to  them  that  return, 
hath  neither  promifed  thee  a  longer  conti- 
nuance of  life,  nor  the  gift  of  Repentance. 
Turn  boldly  then  thy  Back  to  the  Earth,  and 
^x  thine  Eves  upon  thy  Sun  ,•  there  let  thy 
Acquiefcence  be,  there  thy  Delight,  and 
there  fettle  thy  Abode.  Say  with  the  Apo- 
itle,  It  is  good 'for  m  to  be  here  :  And  with  Ig-  ' 
natius  the  Martyr,  It  is  better  fir  me  to  live 
with  Chrijt)  than  to  be  Emperor  of  the  Uni-verfe. 
Nor  be  thou  concern'd  at  the  Cenfures  of 
"Worldlings,  «for  he  is  approved,  not  whom  the 
World,  but  whom  God,  commends- 

CHAP- 


Steps  of  Afcenfton  to  God.  117 


CHAP.    V. 

TH  E  Moon  has  another  Property,  which 
reprefents  God's  Behaviour  towards  his 
ElecT:.  For  the  Moon  hath  dominion  over  the 
Night,  as  the  Sun  hath  over  the  Day,  as  Mofes 
tells  us  'mGenefis,  and  Da<v id  in  the  Pfalms.  But 
the  Sun  enlightens  the  whole  Day  with  con- 
tinual Brightnefsj  but  the  Moon  illuminates 
the  Night,  fometimes  with  much,  fometimes 
with  a  very  little  light,  fometimes  leaves  us 
to  the  dilconfolatenefs  of  utter  Darknefs. 
Thus  God,  like  the  Sun,  illuftrates  the  holy 
Angels,  and  the  Souls  of  the  Bleffed,  with 
continual  Splendor,  who  have  Day  without 
Interruption,  (for  there  is  not,  as  St.  John 
tells  us  in  his  Revelations,  any  Night  in  thofe 
Regions.)  But  in  the  night  of  this  our  pil- 
grimage and  exile,  wherein  we  walk  by  faith,  2  Cor,  ?, 
and  not  by  fight,  and  attend  to  facred  "Writ, 
as  to  a  light  that  fiineth  in  a  dark  place,  accor-  2  Per.  1. 
ding  to  that  of  St.  Peter  ;  God,  like  the  Moon, 
now  and  then  makes  us  a  Vifit,  by  illumina- 
ting our  Hearts  ,•  and  fometimes  leaves  us  in 
the  darknefs  of  defolation.  Nor  yet.,  oughteft 
thou,  my  Soul,  to  be  very  much  dejected,  if 
no  light  of  Confolation  mine  into  thee  ;  nor 
to  be  much  tranfported,  if  after  an  Interval 
of  Obfcurity,  the  Light  of  Confolation  and 
Devotion  break  in  upon  thee  :  for  in  the 
night  of  this  our  perigrination,  God  doth  net 
carry  it  towards  us  as  the  Sun,  but  like  the 
Moon,  Nor  doth  God  only  appear  to  us 
I  ;  little 


1 1 8  Steps  of  Afcenfion  to  God. 

little  ones,  and  Chriftians  of  a  lower  form., 
like  the  Moon,  one  while  replenifhed  with 
the  Light  of  Confolation,  another  while  as 
devoid  of  all  Light  ,  leaving  us  in  Horror 
and  thick  Darknefs ;  for  even  the  Apoftle 
Vaul>  that  Veffel  of  Ele&ion,  who  being  wrapt 
up  into  the  third  Heaven,  heard  unfpeakable 
words,  fuch  as  no  Man  may  utter  ;  one  while 

Cor  7.  declares,  I  am  full  of  confolation,  I  am  exceeding 
joyful  in  all  our  tribulation  ;  another  while  he 
'breaks  out  into  Sighs  and  Lamentations,  fay- 
ing, I  fee  another  law  in  my  members  warring 
againfi  the  law  of  my  mind,  and  bringing  me  into 
captivity  to  the  law  of  Jin,  which  is  in  my  mem- 
bers, O  wretched  man  that  I  am,  whojliall  deli- 
ver me  from  the  body  of  this  death.     And  in  his 

Co?.  i„  fecond  Epiftle  to  the  Corinthians ,  We  would  not 
brethren  have  you  ignorant  of  our  trouble,  which 
came  to  us  in  Afia,  that  we  were  preffed  out  of 
meafure  above  ftrength,  infomuch  that  we  defpaird 
even  of  Life.  And  St.  Chryfofiome  to  the  fame 
purpofe  acquaints  us^  that  this  is  God's  beha- 
viour towards  the  Saints  in  general,  that  he 
neither  deals  out  to  them  continued  Joys, 
nor  Sorrows,  but  makes  the  life  of  the 
Righteous  an  admirable  Checker  of  Profpe- 
rity  and  Adverfity.  And  (o  much  of  the 
Moon, 


CHAP.    vr. 

AMongft  the  Ornaments  of  Heaven,  the 
Stars   remain  to   be   confider'd,  which 
Ecckfiafiicus  calls  the  Beauty  of  Heaven,  but 

pre- 


Steps  of  Afcenfion  to  God.  1 1  p 

prefently  adds,  The  Lord  on  high  enlightning  the  Ecclus  43, 
world.  For  all  the  beauty  of  the  Stars,  yea, 
of  the  Sun  and  Moon,  is  nothing  but  an 
Efflux  from  the  Father  of  Lights :  Nor  is  it 
the  Sun  by  Day,  nor  the  Moon  and  Stars  by 
Night,  that  enlighten  the  World,  but 'tis  God 
who  dwells  on  high,  that  makes  the  Sun, 
Moon,  and  Stars,  Inftruments  of  conveying 
Light  to  the  "World.  It  is  Gody  as  Baruch  faith,  Baruch  3« 
that  fendeth  forth  light,  and  it  goeth  ,*  calleth  it 
again,  and  it  obeyeth  him  with  fear.  The  fiars 
ftined  in  their  watches,  and  rejoiced,  when  he  cal- 
leth them  they  fay  her  ewe  are  ;  and  fo  with  chear- 
fulnejs  they  (loewed  light  to  him  that  made  them. 
By  which  is  fignified  to  us  the  infinite  Power 
of  God,  that  could  in  a  moment,  with  the 
greater!:  eafe  imaginable,  produce,  adorn,  and 
fet  on  working  fuch  vaft  and  glorious  bodies. 
What  with  us  is  to  Call,  with  God  is  to  Cre- 
ate with  a  Word  :  for  he  calls  thofe  things 
which  are  not,  and  by  Calling,  gives  them 
Being.  And  for  the  Stars  to  fay,  lo !  here 
we  are  ,•  is  nothing  elfe,  but  prefently  to  ftart 
up  into  Being,  at  the  Voice  of  him  that 
commanded,  and  to  enter  upon  Adion.  And 
to  ihew  Light  with  Chearfulnefs  unto  him 
that  made  them,  is  to  pay  Obedience  to  their 
Creator  with  fuch  readinefs  and  facility,  as 
if  they  had  the  greateft  complacency  in  O- 
bedience.  But  there  is  one  thing  obfervable 
in  the  Stars,  which  calls  for  the  greateft  ad- 
miration, that  whereas  their  Motion  is  fvvift 
alrnoft  beyond  Imagination,  and  that  Amotion 
at  no  time  fufpended,  and  they  run  in  a 
ling,  fome  falter,  lurae  Mower,  yet  fo  exact- 
ly obfeive  their  meafure,  and  proportion,  one 
I  4  with 


i2o  Steps  of  Ajcenfion  to  God. 

with  another,  that  from  thence  refults  a  moft 
harmonious  and  delightful  Concent.  Of  this 
Concent  God  fpeaketh  in  the  Book  of  Job9 
Job,  *8.  when  he  faith,  Who  fia 11  declare  the  ordinances 
of  Heaven^  and  who  fliall  make  the  harmony  there- 
of to  Jleep  ?  The  Harmony  he  fpeaks  of,  is 
not  of  Words  or  Sounds,  which  are  under- 
stood by  the  Ears  of  the  Body  ;  but  an  Har- 
mony of  Proportions  in  the  Motions  of  the 
Stars,  which  is  apprehended  by  the  ear  of 
our  Understanding.  For  the  Stars  of  the  Fir- 
mament, all  at  the  fame  time  run  over  the 
whole  Circuit  of  Heaven  with  equal  fpeed, 
in  the  fpace  of  twenty  four  hours  ;  but  thofe 
{even  Stars  which  are  called  Planets,  or  Wan- 
dring  Stars,  have  different  Motions  affign'd 
them,  fome  fafter,  fome  flower ;  fo  that  the 
Stars  of  the  Firmament  feem  to  imitate  the 
Bafs,  (to  ufe  familiar  terms)  and  the  Planets 
to  make  a  perpetual  and  moft  delightful 
Counter-tenor.  But  thefe  are  things  above 
cur  Sphere,  and  this  Concent  founds  beft  in 
their  Ears,  who  having  their  Refidence  in 
Heaven,  understand  the  reafon  of  thefe  Mo- 
tions. And  fmce  the  Stars,  ftiil  obferving 
Distance  and  Proportion,  are  never  tir'd  by 
continual  turning  round,  they  feem  to  lead 
everlaiting  delightful  Dances  over  the  Hea- 
vens, like  honourable  Virgins,  well  skill'd  in 
the   Art  of  dancing. 

But  thou,  my  Soul,  advance,  if  thou  canft, 
a  Step  higher/ and  from  the  exceeding  great 
Brightness  of  the  Sun,  the  Beauty  of  the 
Moon,  from  the  multitude  and  variety  of 
the  other  Lights  •  from  the  admirable  Har- 
mony of  the  Heavens,  and  the  molt  delighr- 

ful 


Steps  of  Afcenfion  to  God.  121 

fill  Dances  of  the  Stars ;  confider  what  it  will 
be  to  fee  God  above  the  Heavens,  that  Sun, 
who  dwells  in  Light  inacceffible  ,•  to  behold 
that  Virgin,  the  Queen  of  Heaven,  who  is 
beautiful  as  the  Moon,  and  makes  glad  the 
whole  City  of  God  ;  to  behold  the  Quires 
and  Orders  of  many  thoufands  of  Angels, 
who  adorn  the  higheft  Heavens  with  Bright- 
ness and  Number  furpaffing  the  Stars  :  to 
view  the  Souls  of  holy  Men  intermixt  with 
the  Quires  of  Angels,  as  Planets  interfpend 
with  the  Stars  of  the  Firmament.  And  what 
it  will  be  to  have  our  Ears  entertain'd  with 
Songs  of  Praife,  and  an  everlafting  Haleluja 
molt  1  weedy  founding  in  the  Streets  of  that 
City  from  harmonious  Voices.  For  hence  it 
will  come  to  pafs,  that  thou  wilt  not  greatly 
admire  the  Beauty  of  the  viable  Heavens, 
and  that  all  things  below  will  appear  next  to 
nothing,  and  by  confequence,  unworthy  any 
great  Regard  or  Eiteem. 


THE 


122 


THE 

Eighth  Step. 

From  the  Confederation  of  the  (fictional  Soul 

CHAP.    I. 

E  have  hitherto  been  furveying  all 
fuch  things  as  we  term  corporeal, 
whilff.  we  endeavour  by  Content 
plation  to  afcend  from  Creatures  to  the  Crea-^ 
tor.  Now  we  find  the  Souls  of  Men  fuperiour 
in  Dignity  to  all  Bodies,  and  know  they  have 
a  place  affign'd  them  (tho'  the  meaner!)  a- 
mongft  Spiritual  Subftances,  betwixt  which 
and  God,  we  ar^  not  acquainted  with  any 
Medium,  fave  only  the  Hierarchies  and  the 
Orders  of  Angels. 

But  further,  the  human  Soul  hath  fb  great 
a  fimilitude  with  God  the  Creator,  that  I 
J*;now  not  any  way,  whereby  we  may  more 
eafily  attain  to  the  Knowledge  of  God,  than 
from  the  Confideration  of  our  own  Soul. 
Therefore  God  will  have  Man  to  be  inex- 
cufable,  if  he  remain  without  the  knowledge 
of  God,  when  by  the  concomitancy  of  Di- 
vine Affiftance,  he  may  eafily  attain  to  it, 
by  acquainting  himfelf  with  his  own  Soul. 

la 


Steps  of  Afce?ifion  to  Go  J.  1 23 

In  the  firft  place  then,  the  Soul  of  Man  is 
a  Spirit;    for  fo  the  holy  Fathers  expound 
thole  words  in  Genefis,  The  Lord  God  made  man  Gen-  3. 
of  the  duft  of  the  earth,  and  breath' d   into,  his  nc- 
fir 1 Is  the  breath  of  life.     And  that  ofTobit,  Com-  To  bit  3, 
mand  my  Spirit   to   be  taken  from  me.     As  alio 
that  of  Ecclefiafies,  The  body  returns  to  the  earth  Eccles  1 2. 
whence  it  was,  and  the  fpirit  to  God  who  gave  it. 
But  although  the  word  Spirit  doth  agree  alio 
to  the  Wind j  for  we  read  in  the  Pfalms,   Spi-  pfai.  149, 
ritus  proceUarum,  The  ftormy  Wind ;    and  in  the 
Golpel,  Spiritus  ubi  z>ult  fair  at,  The  Wind  blow-  John  %* 
eth  where  it  lifieth.     Yet  doublefs,  this  Spiritus 
procellarum  is  a  very  thin  Body,  which  by  rea- 
fon  of  its  extreme  Subtlety,  doth  more  near- 
ly refemble  fpiritual  nature,  than  any  other 
body  whatfoever.    But  the  Soul   of  Man  is 
properly  a  Spirit,  not  a  Body,    neither  is  it 
produe'd  from  matter,  but  is  created  of  God. 
In   which  point  Chriftians  are  generally  a~ 
greed. 

Here  then  commenceth  the  Excellency  of 
the  Soul,  and  its  Similitude  with  God.  For^ 
God  is  a  Spirit,  as  our  Saviour  plainly  declares,  John  *. 
God  is  a  fpirit,  and  they  that  worfhip  him,  muji 
workup  him  in  fpirit  and  truth.  But  though 
God  is  a  Spirit,  and  the  human  Soil!  a  Spi- 
rit ,•  yet  God  is  a  Spirit  uncreated,  and  the 
Creator  ;  the  Soul  a  Spirit  created:  from 
whence  arifes  an  infinite  diftance,  betwixt, 
that  Spirit  which  is  a  Soul,  and  that  which  is 
God.  Therefore  as  much  as  the  Soul  has 
caufe  to  rejoice,  that  it  is  in  the  rank  of  Spi- 
ritual Subftance,  and  by  Nature  more  digni- 
fied and  ennobled  than  Heaven  and  the 
Luminaries  thereof  j  fo  much  reafon  has  it  to 

be 


124  Steps  of  Afcenfion  to  God. 

be  humbled,  and  proftrate  it  felf  before  the 
Creator,  becaufe  it  was  made  of  nothings  and 
of  it  felf  is  nothing. 


s! 


CHAP.    II. 

Econdly,  the  human  Soul,  as  being  a  fim~ 
pie  Spirit,  is  alfo  Immortal,  for  it  is  inca- 
pable of  either  being  Divided  or  Annihilated. 
But  in  this  regard  likewife.,  as  muchreafonas 
it  has  to  glory  for  having  fo  great  advantage 
above  brutim  Animals,  whofe  Souls  periih 
with  the  Body,  fo  much  caufe  hath  it  to  ad- 
mire, and  ftand  amazed  at,  the  Excellency  of 
its  Creator,  who  is  not  only  Immortal,  but 
Everlafting  too.  For  there  was  a  time  when 
the  Human  Soul  had  no  Being  ;  and  that  it 
ever  had,  is  wholly  owing  to  the  Will  of 
God  :  and  if  God  fo  will,  can  again  be  re- 
duc'd  to  nothing,  though  it  has  no  Princi- 
ples of  Corruption  in  it ;  therefore  the  Apo- 
:  Tim-  6  file  did  rightly  affirm  that  God  only  hath  Im- 
mortality ;  for  He  alone  is  uncapable  of  diifo- 
Iution.,  either  by  violence  or  accident,  or  a- 
ny  other  way,  forafmuch  as  he  is  Being  it 
felf,  Life  it  felf,  and  the  Fountain  of  Being 
and  Life, 


C  H  A  P.    1 1 1. 

THirdly,  the  Human  Soul  is  endued  with 
the  light  of  Underftanding  ^  for  it  doth 
not   only   know  Colours,    and  Taltes,  and 

Smells,, 


Steps  of  Afcenfion  to  God.  125 

Smells,  and  Sounds,  and  Heat,  and  Cold,  and 
Soft,  and  Hard,  and  the  like  things,  which  are 
the  proper  Objects  of  corporeal  Senfe ;  but  can 
alfo  judge  of  Subftance,  and  not  only  of  things 
Angular,  but  alfo  univerfal  ,•  and  is  not  only 
acquainted  with  things  prefent,  but  can  make 
a  guefs  at  Futurities,  and  by  its  difcurfive  Fa- 
culty, mounts  above  the  Heavens,  dives  into 
the  bottomlefs  deep,  by  Caufes  finds  out  Ef- 
feds,  and  by  EfFeds  runs  back  to  Caufes, 
and  finally  by  the  Strength  of  its  Underftand- 
ing  approacheth  to  God  himfelf,  who  dwells 
in  Light  unacceflible.  This  is  the  Light  which 
St.  John  mentions  in  his  Gofpel,  He  was  the  John  fi 
true  light,  which  enlightneth  every  Man  that  co- 
meth  into  the  World,  And  David  in  his  Pfalms, 
Lord  lift  thou  up  the  light  of  thy  Countenance  upon  P&1«  4< 
m;  and  elfe where  he  advifes,  Be  not  as  the  Horfs 
and  Mule,  which  have  no  Uftderfanding,  Great 
is  this  Dignity  of  the  Soul,  by  which  Man  be- 
comes like  unto  God,  and .  unlike  Brutes : 
and  hence  Man  not  only  may,  but  ought, 
to  infer  the  Greatnefs,  and  Excellency  of  the 
Lord  his  Creator.  For  the  Soul  is  endued 
with  the  Light  of  Underftanding,  but  God 
is  Light  it  felf,  and  Underftanding  it  felf. 
The  Soul  runs  backwards  and  forwards.,  from 
Caufes  to  EfFeds,  and  from  EfFeds  to  Caufes, 
and  in  fo  doing  makes  a  laborious  fearch  af- 
ter Knowledge  j  God  by  one  pure  Ad  of  In- 
tuition perfedly  knows  all  things  at  once. 
The  Soul  underitands  the  things  which  are  in 
being,  and  therefore  its  knowledge  depends 
on  things  :  God  by  underftanding,  caufes 
things  to  be,  and  therefore  the  being  of  things 
depends  on  the  knowledge  ,  of  God.    The 

Soul, 


126  Steps  of  Afce?ifion  to  God. 

Soul,  after  a  fort,  makes  a  guefs  at  things 
future;  God  has  always  as  clear  and  diftind: 
a  View  of  what  is  to  come,  as  he  has  of  things 
that  are  pall,  or  prefent.  The  Soul  Hands  in 
need  of  many  things,  that  it  may  exercife  its 
tinderflanding  Faculties,  fuch  as  the  Objed:, 
Species,  Fancy,  and  the  like.  God  wants  no- 
thing, for  his  Effence  is  all  things  to  him,  and 
by  confequence,  'tis  Underflanding  it  felf. 
To  conclude,  the  Soul,  whilft  imprifon'd  in 
the  Body,  is  not  only  incapable  of  feeing  God, 
but  can  neither  fee  Angels,  nor  it  felf,  nor 
doth  it  properly  fee  any  Subilance,  though 
corporeal ;  is  miftaken  in  many  things,  is  ig- 
norant in  moil,  in  very  many  doth  but  opine, 
hath  knowledge  but  of  very  few.  But  there 
is  nothing  whereof  God  is  ignorant  ,•  about 
which  he  conje&ures,  or  is  under   any  Mi- 

Hgb  ,  flake  or  Fallacy,  for  all  things,  as  the  Apoftle 
faith,  are  naked  and  bare  before  his  Eyes.  It 
therefore  Man  makes  fo  great  account  of 
his  Knowledge,  as  to  be    puft  up    with  it, 

i  Cor  8  as  t^ie  Apoftle  faith,  how  much  ought  he  to 
admire  the  Knowledge  of  his  Creator^  to 
which  all  our  Knowledge  being  compared, 
will  appear  to  be  Ignorance,  not  Know-* 
ledge  ? 


CHAP.    IV. 

FOurthly,  there  is  in  the  Soul  of  Man  at- 
nother  fort  of  Knowledge,  which  is  not 
conyeriknt  in  Speculation,  but  Adrion.  Hence' 
it  U  that    we    have  fo   many   Philofophical 


Steps  of  Afcenfion  to  God.  1 2  7 

Treatifes  of  Vice  and  Vermes  fo  many  Laws 
of  Princes,  and  prudent  Decrees  of  Lawyers; 
fo  many  Inftitutions,  and  Exercitations  to 
help  us  to  the  Art  of  living  well.  Wherein  is 
difcover'd  great  Strength,  and  Clearnefs  of 
Reafon  in  Man,  and  by  which  our  Nature  is 
very  highly  dignified  above  that  of  Brutes.  . 
But  all  this  is  nothing  to  that  eternal  Law, 
which  refides  in  the  Mind  of  the  Creator, 
from  which,  as  from  an  overflowing  Foun- 
tain, all  Laws,  and  all  Ordinances  have  pro- 
ceeded :  for,  as  St.  James  faith  in  his  Epiftle, 
There  is  one  Law-giver  and  Judge,  that  is  God.**mts  ♦• 
He  is  Truth,  and  Righteoufnefs,  and  Wifdom,  p 
by  whom  Kings  reign,  and  Prinzes  decree  Judg- 
ment. Therefore  thou  wilt  never  be  Mafter 
of  the  Art  of  living  well,  and  happily,  till 
being  admitted  into  Chrift's  School,  who  is 
the  only  true  Mafter,  thou  haft  learned  from 
his  Precepts  and  Examples,  that  Righteoui^ 
nefs,  which  exceed eth  the  Righteoufnefs  of 
the  Scribes  and  Pharifees ;  I  may  add,  that  of 
thePhilofopherstoo;  the  end  of  which  Righte- 
oufnefs,, is  Charity  out  of  a  pure  Heart,  and  of  a 
good  Confcience,  and  of  Faith  unfeigned, 


CHAP.    V. 

Fifthly,  the  Soul  of  Man  poffeftes  a  third 
fort  of  Knowledge,  which  confifts  in 
contriving  and  making  things  Ingenioufly 
and  Cunningly.  Spiders  indeed  can  hangup 
their  Webs,  Birds  can  build  their  Nefts,  and 
Bees  make  Honey.,  a#d  Foxes  find  out  Holes 

which 


128  Steps  of  Ajcenfion  to  God. 

which  ferve  them  for  Houfes  :  bur  thefe 
Creatures  by  a  certain  Inftind:  of  Nature, 
make  one  and  the  fame  thing,  after  one  and 
the  fame  way.  But  the  Soul  of  Man,  en- 
dued with  Reafon  and  Judgment,  hath  found 
out  innumerable  Arts,  by  which- he  commands 
the  reft  of  Creatures,  and  lords  it  over  them 
whether  they  will  or  no  :  wrings  are  insigni- 
ficant to  Birds ;  the  deeper!  Waters  fecure  not 
Fifties  ,*  the  great  Strength  of  Lions  and  Bears 
doth  not  help  them  ,•  the  Fiercenefs  of  Hories 
and  Mules  avails  them  nothing  ,-  nor  doth 
Swiftnefs  deliver  Stags  and  Roes :  for  very 
Boys  with  Snares,  Birdlime,  and  Nets,  catch 
Birds  ;  and  Fillies  with  Hooks  and  Drags  : 
But  Men  by  cunning  and  Art  have  found  out 
a  way  to  inclofe  Bears,  and  Lions,  in  Cages  of 
Iron,  and  carry  'em  about ;  to  hamper  Boars 
and  Stags  in  Cords,  or  difpatch  them  with 
Inftruments  of  Iron.;  to  tame  Horfes  and 
Mules,  and  make  them  obedient  to  their 
Command.  What  fliall  I  fay  of  the  Art  of 
Navigation  ?  What  clearneis  of  Wit  did  ap- 
pear in  the  Soul  of  Man,  who  made  Huge 
Ships,  laden  with  vail  Burdens,  not  only  run 
with  Oars  as  with  Feet,  but  to  fly  with  Sails, 
as  with  Wings,  through  the  liquid  deep  ? 
What  fliall  I  fay  of  Husbandry  ?  Who  can 
but  itand  amazed  at  the  Wit  of  Man,  that 
looks  upon,  and  considers,  Corn,  Vineyards, 
Orchards,  Filh-ponds  ,  and  \arious  Rivu- 
lets forc'd  againit  Nature  to  water  Gar- 
dens, and  moilten  the  Fields  ?  What  (hall  we 
(ay  of  Architecture  ?  Who  is  net  feiz'd  with 
:  miration  thatilirveys  Palaces,  Temples,  Ci- 
ties,  Towers,  Amphitheaters,  Pyramids  and 

Obelisks  ? 


Steps  of  Afcenjion'to  Go  J.  1 2p 

Obelisks  ?  I  omit  the  Arts  of  Painting  and 
Carving  j  by  which  there  is  fometimes  io 
lively  a  reprefentation  made  of  human  Faces3 
or  other  things^  with  Colours  on  a  Board,  or 
with  a  carving  Initrument  in  Marble,  that 
they  feem  to  be  real,  and  neither  Painted 
nor  Carved.  I  likewife  pafs  over  other  Arts 
contriv'd  by  the  Wit  of  Man,  either  for  our 
Neceffity,  Conveniency,  or  Pleafure,  being 
fo  many,  that  it  would  be  endlefs  to  enume- 
rate them. 

Well  then,  my  Soul,  be  not  backward  iri 
exprefling  thy  Gratitude  to  God,  who  hath 
thus  diftinguifli'd  thee  from  the  nature  of  o- 
ther  Animals  ;  but  withal,  life  up  the  eyes  of 
thy  mind  to  the  fame  Creator,  who  is  the 
true  Fountain  of  that  Wit  and  Wifdom  which 
contrive  all  things,  and  bring  them  to  per- 
fection. All  thy  Skill,  and  all  thy  artful  Con- 
trivances, are  but  an  Efflux  and  Emanation 
from  that  Fountain.  And  if  thou  ftandefl 
in  Admiration  at  the  Wit  of  Man,  that  hath 
learn'd  by  Art  and  Industry  to  get  the  do- 
minion over  irrational  Creatures,  how  much 
rather  ihouldit  thou  admire  God,  whom  all 
things,  both  with,  and  without,  Life,  do  ferve 
and  obey  ?  And  if  thou  aecounteft  it  a 
mighty  matter,  that  Man  hath  invented  fo 
many  Arts  relating  to  Navigation,  Agricul- 
ture, and  Architecture,  why  ftould  it  not 
feem  much  rather  wonderful,  that  God  by 
his.  Wifdom  hath  founded  the  Heavens,  the 
Earth,  and  Seas,  2nd  has  them  all  at  his'  b- 
and  command  ?  And  if  thou  art  amazed  at 
the  Skill  of  Painters,  and  the  Art  of  repre- 
filming-  a  Face  to  the  life  in  Marble 

K  art 


130  Steps  of  Afcenfion  to  God. 

art  thou  not  rather  aftoniih'd  at  the  Art  of 
thy  Creator,  who  form'd  a  real  and  living 
Man  out  of  Clay,  and  built  a  true  and  living 
Woman  out  of  the  Rib  of  Man  ?  Efpecially 
if  thou  farther  confidereft,  that  Men  can  do 
nothing  without  divine  co-operation ,  and 
that  God  has  no  Coadjutor  or  Afliftant. 


CHAP.    VI. 

Sixthly,  the  Soul  of  Man  is  endued  with 
Freedom  of  Will,  which  is  common  to 
him  with  God  and  Angels,  and  whereby  he 
is  principally  diftinguifh'd  from  other  Crea- 
tures. This  is  a  noble  Priviledge,  and  Angu- 
lar Excellency,  But  the  Liberty  that  is  in 
God  the  Creator,  fo  far  excells  that  in  the 
Soul  of  Man,  that  ours  compar'd  with  the 
Divine,  appears  not  to  be  fo  much  as  the  Jha= 
dow  of  it.  Firft,  the  Liberty  of  Man's  Will 
is  infirm  and  feeble,  readily  inclining  to 
make  choice  of  things  evil  and  hurtful :  the 
Divine  Will  is  fortified  beyond  a  poffibility 
of  Submitting,  or  fo  much  as  inclining  to 
Evil.  For  as  to  be  capable  of  dying,  is  the 
Infirmity  of  a  Mortal  Body  ;  to  be  un capa- 
ble, is  the  Health  and  Vigour  of  a  Glori- 
■fy'd  Body ;  fo  to  be  able  to  commit  Sin,  is 
the  infirmity  of  Free-will ;  not  to  be  able  to 
fin,  will  be  the  ftrength  of  the  fame  Will, 
when  God  jhall  confer  that  upon  us  in  Hea- 
ven by  Grace,  which  He  himfelf  doth  always 
poifefs  by  Nature.  Befides,  our  Freedom  of 
Will  is  mch  a  Freedom,  as  can  will,  and  not 

will, 


Steps  of  Afcexfwn  to  God.  j  3 1 

will,  as  alfo  that  can  will,  and  can  be  un- 
willing ;  but  is  not  able  to  accomplifh  what 
it  would  have  done,  or  to  hinder  what  it 
would  not  have  done,  no  not  in  its  felf  ,•  how 
much  lefs  in  others  ?  Hear  what  Lamentati- 
on the  Apoftle  makes  in  his  Epiftle  to  the 
Romans,  The  good  that  I  would,  that  do  I  not  ;  Rom.  7 
but  the  evil  that  I  would  not ,  that  I  do.  And 
who  amongft  us  doth  not  experience  the 
fame  ?  I  have  a  mind  to  pray  with  attention 
to  God,  and  I  injoin  my  Imagination,  whillt 
I  apply  my  felf  to  Prayer,  not  to  ramble, 
nor  draw  me  to  mufe  on  other  things  :  and 
yet  I  cannot  keep  it  to  its  Duty  •  and  whilft 
I  am  a  little  remifs  in  the  matter,  I  find  my 
felf  deluded  by  my  Imagination,  and  fallen 
from  prayings  to  the  minding  of  other  things, 
I  have  a  mind  not  to  covet,  nor  to  extend  my 
Anger  beyond  the  Limits  of  Reafon,  and  by 
virtue  of  Freedom  of  \vlll,  I  lay  my  Com- 
mands on  my  Irafcible  or  Concupifcible  Fa- 
culties, (which  ought  to  fubmit  toReafon)  that 
they  wholly  give  up  themfelves  to  Reafon  s 
dominion,  and  that  they  fuffer  not  themfelves 
to  be  any  ways  feduc'd  by  the  Senfes  of  the 
Body  ;  yet  I  often  find  my  felf  difobey'd,  and 
that  left  undone,  which  I  would  have  done, 
and  that  done,,  which  I  would  not.  But 
what  is  very  itrange.,  and  very  much  to  be 
pityed,  the  Mind  commands  the  Body,  and 
it  prefentiy  obeys ;  the  Mind  commands  its 
felf,  and  finds  refinance.  cc  From  whence, 
"  faith  St.  Auguftin,  comes  this  monftrous  un« 
cc  accountable  thing  ?  The  Mind  commands 
€C  that  the  Hand  be  in  motion,  and  there  is  fuch 
"  a  Compliance,  that  you  can  hardly  diftin- 
K  z  <<r  guiih 


132         Steps  of  Afcenfion  to  Go  J. 

C€  guifh  betwixt'  the  Order  and  Execution  % 
fC  and  yet  the  Mind  and  Hand  are  two  things. 
cc  The  Mind  commands,  that  the  Mind  affent, 
<c  and  tho'  the  Commander  and  the  Com- 
cc  manded  are  the  fame,  yet  nothing  is  done. 
cc  But  the  cafe  is  this,  the  Mind  affents  but  in 
€c  part,  and  therefore  doth  not  peremptorily 
cc  command.  There  is  then  no  Unaccounta- 
cc  blenefs  in  the  matter ;  the  Reafon  lies  in 
cc  the  Diftemperature  of  the  Mind,  which  is 
cc  fo  clog  d  with  ill  Habits  and  Cuftcms,  that 
cc  it  doth  not  wholly  mount  upwards,  carried 
(C  upon  the  wings  of  Truth.  But  the  Freedom 
fc  of  the  Divine  "Will  is  inverted  with  fuch  ple- 
cc  nary  and  abfolute  Power,  that  we  find  writ- 

Pfal.  1 14.  cc  ten  concerning  it,  He  hath  done  -whatfoever 
cc  f  leafed  him.  And  in  Efiher,  There  is  none  who 
cc  can  refifi  thy  will. 

Wherefore.,  my  Soul,  if  thou  art  wife,  for- 
bear to  glory  of  the  Power  of  Free-will,  till 
thou  flialt  arrive  at  the  glorious  Liberty  of  the 
Sons  of  God,  when  thy  heavenly  Phyfician 
fhall  have  healed  all  thy  Infirmities,  and  fa- 
tisfied  thy  Defires  with  good  things.  But  in 
the  mean  time  figh  continually,   and  fay  to 

Pfal;  1  c  5.  God  with  the  Prophet,  Be  thcu  my  fuecour,  O 
Lord,  and  leave  me  noP3  nor  forfake  me.  And 
repeat  what  thcu  frequently  doft  every  day, 
not  faintly,  drowfily,  and  cuftornarily,  but 
with  vigilant  Attention  and  Heartinefs:  Make 

Pfal.  70.    ha  fie  y  O  God>  to  deliver  me  $  mal 
to  help  me. 


Step's  of  Afcenfion  to  Go  J.  133 


CHAP.    VII. 

SEventhly,  the  Soul  of  Man  hath  a  Ratio- 
nal Will.,  which  cannot  only  dellre  things 
prefent,  particular,  and  corporeal,  fuch  as 
Brutes  deflre  ,•  but  alfo  good  things  that  are 
Abfent,  General,  and  Spiritual,  which  are 
difcover'd  to  us  by  Faith  or  Reafon,  and  by 
confequence,  that  fupreme  and  infinite  Good, 
which  is  God  himfeif.  And  hence  it  is  that 
Man  is  capable  of  great  Virtues,  efpecially 
of  that  Gf  Charity,  the  Queen  of  all.  Brute 
Animals  have  love,  but  'tis  only  a  love  of 
Ccncupifcence ;  the  love  of  Friendffrip  they 
Jmow  nothing  of.  But  thou,  my  Soul,  art 
capacitated  by  God  for  that  Gift,  which  is 
the  Fountain  of  all  Gifts,  that  is  of  molt 
bright  and  beautiful  Charity,  which  fo  unites 
thee  with  God  the  Supream  Good,  that  thou 
abideft  in  him,  and  he  in  thee  :  For  God  is  i  John  i, 
love,  and  he  that  abideth  in  love^  abideth  in  God3 
and  God  in  him.  But  if  this  be  fo  great  a  good 
in  a  created  Will,  how  great  mult  that  good 
be  wherewith  the  Divine  Willis  replenlih'd  i 
The  Will  of  God  alone  is  capable  of  infinite 
Love,  with  which  the  infinite  Goodnefs  of  God 
deferves  to  be  loved.  Nor  doth  this  Will  itand 
in  need  of  Virtues,  nor  doth  it  want  dire- 
ction from  the  Underftanding:  for  that  and 
the  Underftanding  are  the  fame  thing,  as 
Wifdom  and  Charity  in  God  are  the  fame. 

CHAR 


1 34  Steps  of Afcevfion  to  Go  J* 


CHAP    VIII. 

THE  Sou!  of  Man  is  in  an  human  Body, 
but  in  a  far  different  manner  than  the 
Souls   of  Brutes  are  in  their   Bodies.     The 
Souls  of  Brutes  are  eompos'd  of  Matter,  and 
reach  to  the  extenfion  of  the  Body,   fo  that 
part  of  their  Soul  is  in  part  of  their  Body, 
and  the  whole  in  the  whole.     But  the  Soul  of 
Man  being  a  Spirit  incapable  of  diviiion,  is 
after  a  wonderful  manner  intire  and  whole 
in  the  whole,  and  intire  and  whole  in  every 
part.     And   though  it   fills  the  whole  Body, 
yet  takes  up  no  room  in  the  Body  :  and  when 
the  Body  encreafeth,  the  Soul  doth  not  en- 
creafe,  only  begins  to   be  where  it  was  not 
before  :  and  if  a  Member  be  cut  off,  or  pe- 
rifh,  the  Soul  is  not  diminiihed,  nor  dwindles, 
but  ceafes  to  be  in  that  Member  in  which  it 
was  before,  without  being  hurt  or  maimed. 
This  is  a  true  Reprefentation  of  God's  Exi~ 
frence   in  things  created.     For  God  is  an  in- 
divifible  Spirit,  and  yet  fills  the  whole  World, 
and   every   part  thereof  j    neither  takes   he 
up  any  room.,    and  is  whole  in  the   whole 
World,  and  whole  in  every  part  of  the  World. 
And  when  a  new  Creature  is  produc'd,  God 
begins  to  be  in  it,  nor  is  he  moved.     And 
when  any  Creature  happens  to  be  deiiroy'd, 
or  to  die,  God  is  not  deftroy'd,  nor  dies,  but 
ceafes  to  be  there,  and  that  without  changing 
place.    Therefore  there  is  in  theie  refpe&s,  a 
refcmblance  betwixt  God  and  the  Soul.     But 
yet  in  many  refpe<5b  (as  it  is  fit  it  fhould  be) 

God 


Steps  of  Afcenfwn  to  God.         135 

God  has  very  much  the  Pre-eminence :  for 
the  Soul,  that  it  may  be  in  the  Body,  and 
that  it  may  govern,  and  a&uate  the  Body, 
doth  neceifariiy  require  a  bodily  form,  and 
to  be  fo  conjoin'd  with  it,  that  of  Soul  and 
Body  there  be  made  one  Man.  God  needs 
not  that  there  fhould  be  any  Form,  or  Soul 
of  the  World  ;  nor  that  one  Subftance  fhould 
be  made  of  Himfelf  and  the  World.  But  this 
happens  to  him  by  his  Immenfity,  to  be  in  all 
places  :  by  his  indivifible  Unity,  to  be  whole 
in  all  places  :  by  his  Omnipotency,  that  he 
governs  all  things,  fupports  all  things,  and 
moves  all  things.  But  farther,  the  Soul,  tho' 
'tis  faid  to  be  in  the  whole  Body,  yet  is  not 
properly  in  any  parts  but  in  thofe  that  are  a- 
ni  mated,  or  living  parts  ,♦  therefore  'tis  not  in 
the  Humours,  in  the  Nails,  in  perifhed  or 
dead  Members.  God  is  abfolutely  in  all  things, 
not  only  in  corporeal,  but  alfo  in  fpiritual ; 
nor  is  it  indeed  poffible  that  any  thing  fhould 
be,  and  God  not  be  in  it.  Beiides,  the  Soul 
is  no  where  but  in  its  own  Body,  and  that  of 
very  fmall  Dimenfions,  and  in  which  all  the 
Parts  are  tyed  up  together  :  for  if  any  Part 
were  feparated  from  the  reft,  the  Soul  could 
not  be  in  it :  but  God  is  whole  in  this  Uni- 
verfe  of  things,  though  vaftly  great,  and  its 
Parts,  though  contiguous,  are  not  ty'd  toge- 
ther :  and  though  feveral  other  Worlds  fhould 
be  created,  God  would  be  in  them  all.  For 
upon  this  account  it  is  written,  The  Heaven,  2  Chr.  6. 
and  the  Heaven  of  Heavens  cannot  contain  thee. 
For  if  another  Heaven,  and  another  Earth 
were  made,  He  would  alfo  be  in  them  ,•  yea, 
though  new  Earths  and  new  Heavens  were 
K  4  infinitely 


i%6  Steps  of  Afcenpon  to  God. 

infinitely  multiplied,,  He  would  fill  them  all  $ 
and  there  would  not  be  any  thing  in  which 
he  mould  not  be. 


i    H  A  P.    IX. 

Ninthly,  the  Soul  of  Man,  befides  thofe 
things  which  have  been  faid,  contains 
within  it  felf,  an  Image,  though  but  an  ob- 
fcure  one.,  of  the  moft  Sacred  Trinity,  both 
as  it  hath  a  comprehenfive  Memory,  the  Fa- 
culty of  Understanding,  and  of  loving  :  .and 
alfo,  becaufe  the  Mind  by  Underftanding, 
forms  a  fort  of  Word  of  its  own,  and  from 
the  Mind  and  Word  proceeds  Love  :  becaufe 
that  which  is  known  by  the  Mind,  and  repre- 
fented  by  the  "Word ,  as  good,  is  prefently  be- 
lov'd,  and  defir'd  by  the  Will.  But  yet  God 
the  Father  in  a  far  more  eminent  and  divine 
manner,  begets  God  the  Word  ,•  and  the  Fa- 
ther and  the  Word  breath  forth  God  the  Holy 
Ghoft,  who  is  living  and  true  Love,  and  the 
living  Fountain  of  all  chaite  Love.  And  for 
this  reafon  the  Myftery  of  the  Trinity  fur- 
paffes  the  natural  means  of  gaining  Know- 
ledge ;  nor  can  the  moft  learned  Philofopher 
come  to  underftand  it,  without  Supernatu- 
ral Affiftance.  For  the  Soul  of  Man  produces 
the  Word  and  Love ,  which  are  not  Sub- 
ftances,  but  Accidents,  and  therefore  are  not 
Perfons :  but  God  the  Father  begets  the  Word 
of  the  fame  Subftance  with  himlelf,  and  the 
Father  and  the  Word  breath  forth  the  Floly 
Ghoft  of  the  fame  Subftance  alfo  with  Them- 

felves  | 


Steps  of  Afcevfion  to  God.  i^J 

felves ;  from  whence  the  Father,  and  Son, 
and  Holy  Ghoft,  are  rightly  termed  three 
Perfons.  But  farther,  the  Soul  of  Man  pro- 
duces a  Word  'which  continues  not  long,  and 
the  Will  produces  Love  which  is  not  laiting  : 
but  God  the  Father  begets  the  "Word  which  is 
Eternal,  and  the  Father  and  the  Word  breath 
forth  the  Holy  Ghoit,  who  is  alfo  Eternal : 
for  God  cannot  be  without  his  Word,  and 
his  Spirit.  But  to  make  an  end ;  by  one  word 
the  Soul  of  Man  reprefents  one  thing,  and 
therefore  is  fain  to  multiply  Words,  not  only 
thofe  of  the  Mind,  but  thole  of  the  Mouth 
too  ;  and  the  Will  of  Man  nraft  produce  ma- 
ny Acts  of  Love,  if  it  will  love  many  things: 
but  God  by  one  Word,  fpeaks  all  truth,  and 
by  one  only  ad  of  Love,  doth  love  all  that  is 
good. 


CHAP.    X. 

LAftly,  this  is  alfo  proper  to  the  Human 
Soul,  that  whilft  it  is  in  the  Body,  tho5 
it  be  neither  feen,  nor  heard,  nor  moved, 
and  is  fcarcely  perceived  to  be  ink,  and  when 
it  departs  from  the  Body,  nothing  feems  want- 
ing to  the  Body  ,•  yet  it  fupplies  it  with  Senle, 
Motion,  Difcourfe,  Subfrftence ,  Beauty, 
Strength,  and  with  all  the  good  it  enjoys. 
For  how  comes  it  about,  that  Man,  whilft  li- 
ving, doth  fee,  hear,  difcourfe,  walk  about, 
fubfrff;,'  that  he  is  brisk,  beautiful,  and  lovely, 
but  from  the  Soul  that  is  in  him  ?  And  how 
doth  it  happen,  that  when  he  is  dead,  he  nei- 
ther 


1 3  8  Steps  of  Afcenfio?i  to  God. 

ther  fees,  nor  hears.,  .nor  difcourfes,  nor  moves, 
but  lies  in  a  frightful  Pofture,  is  become  ule- 
lefs,  and  not  to  be  endur'd,  but  that  the  Soul 
is  departed^,  from  whence  all  its  Good  was 
derived  ?  So  thy  God,  O  my  Soul,  whilft  he 
lives  in  thee  by  his  Grace,  doth  make  thee 
fee  what  things  Faith  prefents  to  thee,  and 
to  hear  what  the  Lord  fpeaketh  in  thee,  and 
to  walk  to  the  Heavenly  Jcrufakm,  in  the  way 
of  his  Commandments,  and  to  addrefs  thyfelf 
in  Prayer  unto  God,  and  to  thy  Neighbour  in 
holy  Exhortations  j  'tis  He  that  makes  thee  to  be 
iiedfaft  and  immoveable  in  good  Works,  and 
to  fight  manfully  againft  invifible  Enemies, 
and  to  appear  beautiful  in  the  Eyes  of  the  invi- 
fible God,  and  his  Angels.  But  beware,  left  the 
Grace  of  God  departing  from  thee,which  is  the 
Life  of  thy  Soul,  thou  fcould'ft  feel  thofe 
LofTes  which  the  firft  Death  infli&s,  and  then 
be  dragg'd  to  the  fecond  Death,  from  which 
there  is  allowed  no  Refurre<5Hon.  O  that  the 
Lord  would  open  the  Eyes  of  thine  Under- 
standing, that  thou  mighteft  behold  the  glo- 
rious Beauty,  and  tranfcendent  Brightness  of 
a  Soul  acceptable  to  God,  and  united  to  him 
by  true  Charity,  what  a  favourable  Afped 
God  caftsupon  it,  what  Manfions  he  prepares 
for  it,  what  glorious  Promifes  he  has  made  it, 
and  how  it  is  long'd  for  by  Angels,  and  o- 
ther  Hefted  Spirits  .'  Sure  I  am,  thou  would- 
eft  then  carefully  preferve  the  Beauty  of  thy 
Soul,  and  not  fuiTer  any  finful  Blemim  to 
deform  it  :  and  if  any  fuch  thing  mould  hap- 
pen, thou  would'ft  never  be  at  reft,  till  with 
Floods  of  penitential  Tears  thou  hadft  walh'd 
it  oft.     And  if  by  the  fame  Grace  of  God,, 

the 


Steps  of  A  [ten  [ion  to  God.  i  ^ 

the  eyes  of  thy  Underitanding  were  open  d, 
lb  that  thou  couldft  fee  how  great  the  Filthi- 
nefs  of  a  finful  Soul  is,  how  unfavoury  in 
God's  Noitrils,  fuch  as  of  a  putrefy 'd  Carcafs,- 
and  what  an  Abhorrence  God  and  the  Holy 
Angels  have  to  look  upon  it,  though  perhaps 
it  be  a  Tenant  to  a  beautiful  Body, finely  adorn- 
ed, and  very  amiable  in  the  Eyes  of  Men  • 
without  all  doubt,  thou  wouldeft  be  under 
fuch  dreadful  Apprehensions  that  no  Tempta- 
tion Should  prevail-  with  thee  to  blemifh  thy 
Soul,  or  having  blemiih'd  it,  to  continue  in 
that  polluted  State, 


THE 


140 


THE 

Ninth  Step. 

From  the  Confideration  of  Angels. 


CHAP.    I. 

E  are  now  arrived  at  the  higher! 
Step  of  Afcenfion  to  God,  from 
the  Confideration  of  created  Sub- 
flan  ces,  for  of  fuch  none  is  Superior  to  An- 
gelical. "We  will  therefore  confider  Angeb, 
firit,  with  refpedfc  to  the  Excellency  of  Na- 
ture ;  next  as  to  the  height  of  Grace  ;  and 
laftly  with  regard  to  thofe  Offices  which  they 
execute.  For  it  is  not  my  purpofe  to  treat 
of  any  Point  relating  to  thofe  glorious  Beings, 
but  what  tends  to  elevate  the  Mind  unto  God. 
Now  an  Angel  compar'd  with  the  Rational 
and  Human  Soul,  may  properly  be  term'd  a 
perfed  Soul  :  as  the  Soul  likewife  may  be 
call'd  an  imperfed  Angel.  For  thus  the  Pro- 
phet (peaks  concerning  Man,  with  refpect.  to 
!  i  3<  his  Soul,  Thou  haft  made  him  a  little  lower  than 
the  Angels,  For  an  Angel  is  an  entire,  and 
compleatly  Spiritual  Subftance ;  the  Human 
Soul  but  in  Part,  and  imperfe&ly  fo,  as  being 
1 


Steps  of  Afcenfion  to  God  141 

the  Form  of  the  Body,  and  from  henee  Part  of 
the  Man.  Therefor^an  Angel  is  altogether 
Spirit,  Man  in  part  Spirit,  in  part  Flein  ;  or 
partly  an  Angel,  and  partly  a  Brute  :  as  if 
one  fhould  fay,  an  Angel  is  compos'd  wholly 
of  Gold,  Man  is  made  up  part  of  Gold,  and 
part  of  Clay.  Wherefore  that  is  true  which 
the  Prophet  faith,  Man  is  a  little  lower  than  the 
dngels ;  and  this  is  likewife  true,  that  the  Soul 
of  Man,  becaufe  it  is  part  of  the  Man,  is  a 
little  lower  than  an  Angel.  From  whence  ic 
follows  that  an  Angel  is  more  like  to  God, 
than  either  Man,  or  the  Soul  of  Man,  becaufe 
God  is  a  Spirit,  not  a  Body,  nor  the  Form  of 
a  Body.  But  tho'  an  Angel  bears  a  greater 
Refemblance  to  God,  it  doth  not  hence  fol- 
low, that  God  is  not  a  Spirit  infinitely  Supe- 
rior to  the  Dignity  of  Angels ;  for  God  is  a 
Spirit  uncreated,  eternal,  unmeafurable,  who 
only  hath  Power,  Wifdom,  Goodnefs,  and 
Excellency.  Wherefore,  my  Soul,  if  thou 
art  ready  to  own  that  the  Angelical  Nature 
deferves  thy  Admiration,  how  much  more 
oughtefl  thou  to  admire,  and  ftand  amazed 
at,  the  Nature  of  God,  which  fo  far  fur- 
mounts  the  Dignity  of  Angels,  that  there  is 
not  the  leaf!:  room  for  Companion  ? 


CHAP.    II. 

BU  T  not  only  in  Nature  or  Subftance, 
may  an  Angel  be  term'd  a  perfed  Man, 
and  Man  an  imperfect  Angel,  but  alfo  in  Un- 
derftanding  and  Knowledge,    For  Man,  or 
m  the 


142  Steps  of  A[cenfio?i  to  God. 

the  Human  Soul,  is  at  great  Pains  in  attain- 
ing to  the  knowledge  of  things,  as  being  un- 
der neceffity  of  ufing  the  Miniftery  of  the 
Senfes,  and  by  running  backwards,  and  for- 
wards, from  Effects  to  Caufes,  and  from  Cau- 
fes  to  Effects,  to  pick  up  Knowledge  by 
piece  Meal,  and  from  hence  alio,  is  frequent- 
ly encountred  with  Doubts,  is  often  under  e- 
gregious  Miftakes,  and  feldom  arriveth  at  cer- 
tainty of  Knowledge.  But  an  Angel  by  one 
view,  has  an  infight  into  a  thing,  and  at  once 
difcoversitsCaufes  and  Effecis,  and  penetrates 
not  only  into  the  Accidents,  but  to  the  very 
Subftance  of  the  thing  :  nor  doth  he  only 
behold  Corporeal,  but  alfo  Spiritual  things. 
So  that  Man,  whilft  he  pilgrimizeth  here  be- 
low, in  point  of  Underftanding,  is  not  a  lit- 
tle, but  fo  far  inferior  to  Angels,  that  be  he 
never  fo  ingenious,  and  never  fo  inquifitive 
after  Knowledge,  if  he  be  compared  with  an 
Angel,  deferves  to  be  no  more  accounted  of, 
than  a  Child  not  yet  weaned  from  the  Bread. 
For  the  Prophet  hath  truly  fung  of  us  Mor- 
tals, Out  of  the  mouths  of  babes  and  [ticklings  thou 
hal.  8.  prfcchd  praJfe.  Hear  the  Judgment  or  Solo- 
■won,  the  wifeft  of  Men,  concerning  that 
Knowledge  of  ours,  which  fo  puffeth  up. 
All  things  arc  fill  of  trouble  or  difficulty,  Man  can- 
Ecclef.  1.  not  titter  it  :  And  again,  No  Man  can  find  out 
Ecclcf.  3.  the  Work  thai  God  maketh  from  the  beginning  to 
the  end. 

If  all  things  are  full  of  Difficulty,  and  can- 
not be  accounted  for  by  Man,  and  if  Man 
tmderftands  nothing  of  this  vifible  V/orld  from 
the  vei  y  fir  ft  thing  that  Was  created  to  the  la  ft ; 
underft'ands  I  fry,  nothing  perfe&Iy,  fo  as  to 

be 


Steps  of  A(ce??fion  to  God.  T43 

be  able  to  unfold  the  Nature,  Properties,  Acci- 
dents^ Powers,  and  other  things  which  belong 
to  it ;  in  what  Errors  will  he  intangle  him- 
lelf,  if  he  fhall  attempt  to  find  out  the  things 
which  are  above  the  Heavens  ? 

Wherefore,  my  Soul,  if  thou  art  wife,  pur- 
fue  wholefom  Knowledge,  and  feek  after  the 
Wifdom  of  Saints,  which  confiits  in  fearing 
God,  and  keeping  his  Commandments  :  Do 
thou  conceive  greater  delight  in  Prayer, 
than  in  Difputations  ,•  and  in  Charity  that 
edifies,  than  in  Knowledge  that  puffeth  up  ; 
for  this  is  the  way  which  leadeth  to  Life,  and 
to  the  Kingdom  of  Heaven,  where  we  iittle 
ones  fhall  be  made  equal  to  the  Angels,  who 
always  behold  the  Face  of  our  Father  which 
is  in  Heaven. 


CHAP.    III. 

THere  is,  befides,  a  third  thing  wherein 
the  Human  Soul  is  not  a  little,  but  ve- 
ry much,  inferior  to  an  Angel.  The  thing  I 
mean  is  Power  and  Dominion  over  Bodies. 
For  the  Soul  of  Man  can  move  its  own  Bo- 
dy, by  the  fole  Command  of  Will,  but  has 
no  Power  to  move  other  Bodies  after  this  man- 
ner ;  and  it  moves  its  own  Body  by  a  Pro- 
greffive  Motion  upon  Earth,  but  cannot  fikf- 
pend  it  over  the  Water,  or  convey  it  on  high 
into  the  Air,  and  carry  it  where  it  has  a 
Mind  :  but  Angels  by  the  mere  impulfe^  of 
Spirit,  that  is,  by  the  Command  of  the  Will, 

raile 


144  Steps  of  Afcenfion  to  God. 

raife  heavy  Bodies  up  on  high,  and  carry  them 
whicher  they  pieafe.  Thus  one  Angel  took 
away  Habbakuk,  and  carried  him  in  a  little  time 
to  Babylon,  to  bringDaniel  his  Dinner,  and  re- 
conveyed  him  to  Palefiine.  Befides,  Man  can- 
not maintain  a  Fight  with  his  Enemies,  with 
the  Spirit  alone,  but  is  forc'd  to  make  ufe  of 
his  Hands.,  and  Inftruments  of  V/ar  ;  but  An- 
gels without  thefe,  or  the  like  Weapons,  en- 
gage with  an  Hoft  of  armed  Men,  and  with- 
out any  other  Artillery,  but  only  that  of  the 
Spirit,  do  always  come  off  victorious.  Thus 
one  Angel  once  flew  an  hundred  eighty  five 
thoufand  Ajjyrlans.  And  if  an  Angel  can  do 
fiich  great  things,  what  can  the  Creator,  and 
Lord  of  Angels  do  ?  Certainly,  he  that  made 
all  things  of  nothings  can  reduce  all  things 
to  nothing.  The  Mind  of  Man  by  the  Art 
of  painting,  and  carving,  with  great  Labour 
of  Body,  and  Application  of  Mind,  can 
make  Images  of  Men  to  refemble  living  and 
real  Men,  that  feem  to  breath,  and  to  be  alive 
indeed.  Angels  without  any  Pains  and  Trou- 
ble, without  the  help  of  Hands,  and  Initrti- 
ments,  and  almoft  in  a  Moment's  Space,  can 
fo  fit  themfelves  with  a  Body  from  the  Ele- 
ments, that  prudent  Men  themfelves  /hall 
take  it  for  the  Body  of  a  Man,  becaufe  it 
fpeaks,  walks,  eats,  drinks,  and  may  be  hand- 
Gen,  is.  led,  felt,  and  alfo  wa/hed.  So  Abraham  pro- 
vided Meat  for  the  Angels,  and  wafhed  their 
Heb.  13.  Fctt,  becaufe,  as  the  Apoftle  explains  it,  he 
entertained  Angels,  whiift  he  thought  he  on- 
.  9  Iy  entertained  Men.  Which  alfo  happned  to 
when  he  brought  two  Angels  into  his 
ufe,   whom    he, took  only  for  Men  that 


Steps  of  Afcevfion  to  Go  J.  145 

were  Strangers.  So  alfo  the  Angel  Raptkiel, 
convers'd  many  days  with  the  younger  Tobit, 
walking,  fpeaking,  eating,  drinking,  as  if  he 
had  been  truly  and  properly  a  Man :  and  yet 
he  himfelf  afterwards,  when  he  was  about 
going  away,  tells  him,  /  feemcd  indeed  to  eat 
and  drink  with  you  ,•  but  I  make  ufe  of  i?.vijible 
meaty  and  of  drink  which  cannot  be  feen  of  men  : 
and  on  a  iudden  vanifhed  out  of  their  fight* 
It  proceeds,  no  doubt,  from  a  great  Power, 
to  form  on  a  fudden  fuch  a  Body,  as  can  in 
no  refped  be  diftinguiih'd  from  an  human 
and  living  Body  :  and  on  a  fudden  at  pleafure 
fo  to  dhTolve  this  Body,  that  there  mall  not 
remain  any  print  or  footftep  thereof.  But  if 
the  Power  of  Angels  is  fo  great  and  won- 
derful, who  have  no  more  Power  than  what 
he  was  pleas'd  to  furniih  them  with  ;  how 
great  muft  the  Power  of  their  Creator  be  ? 
Even  as  the  Knowledge  of  Angels  and  ours, 
compar'd  with  the  Knowledge  of  God  is  Ig- 
norance ;  and  as  the  Righteoufnefs  of  Angels 
and  Men,  compar'd  with  that  of  God  is  Un- 
righteoufnefs  ,•  fo  the  univerfal  Power  of  An- 
gels and  Men,  if  laid  in  the  balance  againft 
that  of  God,  will  weigh  lighter  than  Vani- 
ty it  felf.  Therefore  our  God  is  truly  called, 
the  only  Wife,  only  Good,  and  only  Powerful 


CHAP    IV. 

LAftly,  if  we  confider  the  place  of  Angels 
and  Men,  we  mail  find  in  this  refped 
alfo,  that  Man,  or  the  Human  Soul^  is  not  a 
t  Httlf 


1 4^     #      Steps  ofAfcenfion  to  God. 

little,  but  much  inferiour  to  an  Angel.  Pot 
God  hath  affign'd  the  human  Soul  its  Station 
on  Earth,  but  the  Angels  have  their  place 
in  Heaven.,  that  is,  in  the  Palace  of  God  : 
Pfal.  1 14.  F°r  the  heavens  are  the  Lords,  but  the  earth  hath 
he  given  to  the  fons  of  men.  Hence  it  is  that 
Mat.  24.  our  Lord  calls  them  the  Angels  of  heaven  ;  and 
Lu.  15.  in  another  place  faith,  There  is  joy  in  heaven 
over  one  finner  that  repent eth  ;  and  a  little  after, 
There  frail  be  joy  in  the  prefence  of  the  Angels  of 
God,  over  one  finner  that  repenteth.  Befides,  God 
hath  fo  ty'd  the  Soul  to  the  Body,  that  it 
muft  of  neceffity  attend  it  in  all  its  moti- 
ons. But  God  hath  not  encumber'd  the  An- 
gels with  Bodies.,  and  hath  empower'd  them 
to  pafs  with  all  imaginable  fpeed,  from  Hea- 
ven to  Earth,  and  from  Earth  to  Heaven, 
or  wherever  they  pleafe.  So  an  Angel  who 
comes  the  nearert  to  God  in  Dignity  of  Na- 
ture/doth in  fome  meafure  aifo  by  his  fubtle- 
ty  referable  his  Omniprefence :  For  God  is 
at  all  times  in  all  places,  by  the  Immeniicy 
of  his  Nature,  and  fince  he  is  in  all  places, 
he  has  no  need  of  changing  place.  An  An- 
gel by  the  fwiftnefs  of  his  motion,  doth  pafs 
with  fo  much  eafe  from  place  to  place,  and 
prefent  himfelf  in  all  places,  that  after  a  man- 
ner he  may  feem  to  be  every  where. 

But,  my  Soul,  if  thou  wilt  hearken  to  the 
God  of  Angels,  thou  {halt  have  no  caufe  either 
to  envy  them  their  height  of  place,  or  that  no 
Fatigue  attends  their  wonderful  fwiftnefs  of 
motion  :  For  not  only  thou,  my  Soul,  when 
loofed  from  the  Body,  {halt  be  equal  to  the 
Angels,  but  when  re-united  to  the  Body  which 
Chrift  ihall  make  like  Iris  own  glorious  Bo- 
dy* 


Steps  of  Afcenfion  to  God.  i  47 

dy,  thou  and  thy  Body  /hall  poffefs  Heaven 
as  thine  own  home ,•  and  the  Body  it  felf  be- 
ing  fpiritualiz'  d,  /hall  initantly  be  without 
Labour  or  Fatigue  in  any  place  where  thou 
its  Soul  malt  will  and  require  it  to  be.  The 
Lord  doth  not  go  about  to  impofe  upon  thee, 
when  he  faith  in  his  Gofpel,  In  my  Fathers  John  ix* 
houfe  are  many  manfions  :  and,  I  go  to  prepare 
a  place  for  you  ;  and  if  I go,  and  prepare  a  place 
for  you ,  I  will  come  again,  and  take  you  unto  my 
felf  that  where  I  am,  there  ye  may  be  alfo  :  and, 
Father,  I  will  that  thofe  whom  thou  hafi given  me, 
be  with  me  where  I  am,  that  they  may  beheld  my 
glory  which  thou  haft  given  me.  But  thou  art 
not  to  learn  where  Chrift  is,  and  what  a  Bo- 
dy he.  hath  ,*  for  thou  every  day  confeffeft 
and  fay  eft,  The  third  day  he  arofe  again  from 
the  dead  ;  He  afcended  into  heaven.  Thou  know- 
eft  alfo,  that  his  Body  after  the  Refurredion 
us'd  to  enter  into  the  room,  where  the  Dif~ 
ciples  were  affembled ,,  when  the  Doors  were 
/hut ;  and  that  when  he  departed  thence,  he 
did  it  not  by  walking,  but  vaniihing  away  j 
that  is,  he  convey'd  his  Body  from  one  place 
to  another  fo  very  nimbly,  as  if  it  had  been 
a  Spirit,  not  a  Body.  But  if  thou  aimeft  at 
fuck  a  glorious  State,  thou  mult  conform  thy 
Body,  whiift  below,  to"  the  body  of  Chrift's 
Humility,  and  then  Chri(t  will  fafhion  thy 
Body  like  to  his  own  Glorious  Body.  Next 
thou  mult  tread  in  thofe  fteps  he  did,  For 
Chrift  fufferd  for  J4s,  leaving  us  an  example  that 
we  fiwuld  follow  his  fteps,  as  St.  Tetter  tells  US,  i  Petcf  £ 
And  what  are  thefe  Steps  I  Who  did,  faith  he, 
no  fin,  neither  Was  guile  f am d  in  his  mouth  $  who 
whm  hi  was  reviled^  reviled  not  again,  when  he. 
i   i  fiifered 


148  Steps  of  Afce?t[ion  to  God. 

fuffered  he  threatned  not.  There  are  two  foot- 
fteps  of  Chrift,  from  which  if  thou  ftrayeft, 
thou  art  out  of  thy  way,  and  wilt  never  come 
to  thy  Country.  Thou  muft  abftain  from 
doing  evil,  and  patiently  bear  it  when  offer'd  ; 
and,  which  follows  from  hence,  thou  mult 
do  good,  and  expect  no  fuitable  return  in 
this  World  :  and  which  is  the  fumof  all,  thou 
muft  love  thy  Neighbour  for  God's  fake,  with 
a  true  and  ilncere  love  of  Amity,  not  with 
the  love  of  Concupifcence  ;  thou  muft  love 
him  freely,  without  any  expectation  from  Man, 
being  content  with  a  retribution  from  God, 
which  exceedeth  all  that  thou  canft  conceive, 


CHAP.    V. 

COme  we  now  to  the  Dignity  of  Angels, 
according  to  Grace.  In  this  refpeci  in- 
deed Man  is  more  than  a  little  inferiour  to 
Angels.  For  at  the  beginning  God  fo  crea- 
ted the  feveral  Angels,  as  at  once  to  found 
their  Nature,  and  infufe  Grace  in  them,  as 
St.  Augufiln  (hews  us  in  his  Books  of  the  City 
of  God.  And  then  by  their  clofe  adhering  to 
God,  from  the  firft  turning  of  their  Mind 
towards  him,  when  the  reft  fell,  they  were 
prefently  crown'd  withBlifs  and  Glory.  There- 
fore their  State  of  Pilgrimage  was  very  fhort, 
and  their  Abode  in  Heaven  Eternal  j  if  that 
little  Interval  of  time  between  their  Creation 
and  Beatitude,  may  be  termed  a  Pilgrimage. 
We  Men  indeed  received  Grace  with  Nature 
at  our  Creation,  but  it  was  in  our  firft  Parent, 

not 


Steps  of  Afcenfion  to  God.  44^ 

not  in  our  felves ;  and  therefore  when  he  fell, 
we  all  fell  with  him,  according  to  that  of  the 
Apoftle,  All  have  finned.  But  though  we  are  Rom,  5 
reconciled  to  God  by  the  Mediator  of  God 
and  Men,  Chrift  Jelus ;  yet  are  we  fentenc'd 
to  a  tedious  Banifhment,  and  whilft  we  are 
in  the  body,  we  are  abfent  from  the  Lord. 
For  we  walk  by  faith,  and  not  by  fight ;  and 
one  thing  that  mightily  affli&s  pious  Men, 
and  fuch  as  long  for  their  Country,  is,  that 
we  live  in  the  mean  time  amidft  very  fierce 
and  cruel  Enemies,  and  are  in  danger,  thro* 
their  flight  and  cunning,  of  being  excluded 
from  our  moft  pleafant  and  delightful  Coun- 
try: from  hence  come  fuch  Expreflions  as 
thefe,  Woe  is  me  that  my  fojourning  is  prolonged  ; 
that  I  dwell  in  the  Tents  of  Kedar  ,*  my  foul  hath 
been  a  very  great  fir  anger. 


CHAP.    VI. 

IT  remains  now  that  we  fpeak  fomething  of 
the  Offices  of  Angels,  which  are  in  num- 
ber five.  The  firft  is,  to  iing  Praifes  and 
Hymns  inceflantly  to  the  Creator.  And  that 
we  may  underftand  how  much  God  values  this 
fervice,  we  muft  confider,  that  Angels  of  the 
higheft  order  are  appointed  to  this  Office, 
after  whom  as  Precentors,  all  the  Quires  of 
Angels  do  tune  their  Voices,  with  incredible 
Jubilation.  Hear  the  Prophet  Ifaiah,  I  faw 
the  Lord  fitting  upon  a  throne,  high  and  lifted  up$ 
and  his  train  filled  the  temple.  Above  it  ftood  the 
Seraphim,  each  one  had  fix  wings ;  with  two  where** 


1 5  o  Step  of  Afcenfton  to  God. 

of  they  cover  d  his  feet,  and  with  two  they  did  fly. 
And  one  cryed  to  another,  and  f aid,  Holy,  holy,  ho- 
ly is -the  Lord  of  hofis,  the  w hole  earth  is  full  of 
his  glory.  Here  you  read  of  Seraphim,  which 
are  Princes  of  the  higher!  Order ;  you  lee 
that  they  put  a  Veil  over  his  Face  and  Feet, 
which  is  a  fign  of  Reverence  ;  as  if  they 
durft  not  behold  his  Face,  or  touch  his  bare 
Feet :  you  fee,  that  the  fame  fly  as  they  fing, 
which  fignifies  Affe&ion,  and  Defire  of  ad- 
vancing ftill  nearer  and  nearer  to  God.  Which 
two  things  are  neceffary  for  thofe  who  defire 
to  pleafe  God  while  they  fing  his  Praifes,  that 
is,  that  they  join  Love  with  Reverence,  and 
Reverence  with  Love,  which  the  Prophet  Da- 
pf .  vid  exprefly  requires,  faying,  Serve  the  Lord 
with  fear,  and  rejoice  before  him  with  trembling. 

From  hence/ my  Soul,  may 'ft  thou  learn, 
how  great  Reverence  is  due  to  God,  when  as 
the  Prime  Nobility  of  Heaven,  who  continu- 
ally ftand  before  him,  and  always  behold  his 
Face,  and  yet  neither  from  the  Eminency  of 
their  ftation,  nor  their  long  acquaintance, 
dare  at  any  time  lay  a  fide  Fear  and  Reve- 
rence, whiift  they  fet  forth  his  praife  :  and 
what  wilt  thou  fay  for  thy  felf,  who  art  but 
Duff,  and  Allies,  when  thou  fhalt  be  accufed 
of  Drowfrnefs,  and  wandering  Thoughts,  at 
that  time,  when  thou  art  to  bear  a  part  in 
io  Divine  a  Work,  to  which  thou  waft  not 
worthy  to  be  admitted  ?  Learn  at  leaft  for. 
the  future,  from  fo  great  an  Example,  to  of- 
fer up  Hymns  and  Praifes  to  God,  with  Fear 
and  Trembling,  with  Attention  and  Watch- 
fulnefs,  with  Love  and  longing  Defires. 

Ano- 


Steps  of  Afcenfion  to  God.  1 5 1 

Another  Office  of  Angels  is  to  offer  the  Pray- 
ers of  poor  Mortals,,  and  to  recommend  them 
to  God  :  for  thus  faith  the  Angel  Raphael  in 
the  Book  of  Tobit,  When  thou  fray 'edfi  with  tears ,T 'ob.  it 
and  didfi  bury  the  dead,  and  did  ft  leave  thy  din- 
ner ^  I  offer  d  thy  prayer  to  the  Lord.  And  in  the 
Revelations  John  faw  an  Angel  ftanding  be- 
fore the  Altar,  having  a  golden  Cenfer,  and^QV-  s* 
there  was  given  unto  him  much  incenfe,  that  he 
ffwuld  offer  It  with  the  prayers  of  all  the  faints  up- 
on the  golden  altar  which  was  hefcre  the  throne. 
Here  is  to  be  feen  the  wonderful  Clemency 
and  Mercifulnefs  of  our  God  :  for,  not  think- 
ing it  fufficient,  firft:  by  his  Prophets,  then  by 
his  Son,  and  Apoftles,  to  encourage  us  to 
pray,  and  make  our  requefts ,'  he  adds  with- 
al a  Promife,  that  he  will  give  us  whatfoever 
we  petition  for  :  Ask,  faith  he,  and  it  fhall  be  Luke  1 1 , 
given  ,  and,  if  ye  (l)all  ask  the  Father  any  thing  in  J0^  l$° 
my  name,  he  will  give  It  you.  And  as  if  he  had 
not  been  yet  liberal  enough  in  his  Promtfes, 
he  gives  us  farther  encouragement,  by  of- 
fering a  reward  ,•  But  thou,  faith  he,  when  thou 
prayeft,  enter  Into  thy  clofet,  and  when  thou  haft 
fliut  to  the  door,  pray  to  thy  Fat  herein  fecret,  and 
thy  Father  which  feeth  In  fecret,  flu threw  ard 'thee  | 
that  is,  mall  give  thee  fomething  more  than 
what  thou  haft  petitioned  for  :  for  thus  faith 
the  Lord  in  the  fame  place,  concerning  Alms 
and  Fafting,  Thy  Father  which  feeth  in  fecret  fiaU 
reward  thee.  But  as  if  all  thefe  Arguments  of  a 
fatherly  affe&ion  were  not  fufficient,  God 
hath  appointed  Angels,  as  his  moil  conflanfc 
Attendants  to  take  care  of  Prayers,  as  cf  Me^ 
morials  for  the  poor,  which  they  offer,  and 
read  in  his  prefence,  that  no  Petition  01  poo? 
L  4  Sv.. 


t  §2  Steps  of  Afcenfion  to  God. 

Supplicants  might  be  forgotten.  What  earth- 
ly Prince  ever  promifed  a  Reward  to  fuch  as 
came  to  petition  for  Favour  or  Juftice  ?  And 
yet  they  who  apply  to  the  Princes  of  this 
World.,  are  Men,  as  Princes  themfelves  are 
Men.,  fonnd  of  the  fame  clay,  and  fubjects 
alfo  of  the  fame  God,  who  is  King  of  Kings. 
But  if  it  be  too  much  for  Princes  to  give  a 
reward  to  fuch  as  come  with  petitions,  yet 
methinks  it  fhou'd  feem  but  fair  and  equitable, 
to  give  them  free  admittance,  and  to  depute 
fome  faithful  Officer,  that  may  carefully  pre- 
ferve  the  Petitions  of  their  fubjects,  and  fo- 
licite  for  quick  Difpatch. 

The  third  Office  of  Angels  confifts  in  this, 
that  they  are  lent  as  Ambaifadors  to  iignifte 
•  God's  Will  and  Pleafure,  efpecially  about  the 
affairs  of  Redemption,  and  eternal  Salvation. 
For  thus  faith  the  Apoftle  to  the  He  hews,  Are 
Heb,  r.  they  not  all  miniftrivg  (firits,fent  to  minlfier  to  them 
who  foall  be  heirs  offalvation  ?  Thus  we  find  in 
many  places  of  the  Old  Teiiament,that  Angels 
appear'd  to  the  Patriarchs  and  Prophets,  and 
revealed  to  them  what  God  would  make 
known  to  the  World.  Thus  alfo  we  read  in 
the  New  Teftament,  that  the  Arch-Angel 
Gabriel  was  lent  a  Meffenger  to  Zacharias,  and 
to  the  bleffed  Virgin ;  and  alfo  that  Angels 
were  fent  to  Shepherds,  to  Jofeph,  and  after 
the  Refurredion  of  our  Lord,  to  thofe  Wo- 
men that  were  at  the  place  of  his  Interment : 
and  after  the  Afcenfion,  to  all  the  Difciples. 
Now  the  reafon  that  God,  who  is  in  all  pla- 
ces, and  can  without  affiftance,  fignifie  his 
pleafure  in  the  hearts  of  Men,  and  yet  will 
make  ufe  of  the  miniftery  of  Angels,  feems 

tQ 


Steps  of  Afcevfion  to  Go  J.  153 

to  be.,  that  Men  may  the  better  be  convinc'd, 
that  God  fuperintends  human  affairs,  and 
that  all  things  are  govern'd,  and  direded  by 
him.  For  Men  might  eafily  perfwade  them- 
felves,  that  Divine  Infpirations  are  their  own 
Dedudionsfrom  Reafon,  or  their  own  Coun- 
fels :  but  when  they  fee  or  hear  that  Angels 
are  fent,  and  their  Predidions  exactly  ful- 
fiU'd,  they  can  make  no  doubt,  but  that  God 
has  regard  to  human  affairs ;  and  that  he  doth 
more  efpecially  difpofe  and  order  thofe  things 
which  appertain  to  the  eternal  well-being  of 
his  eled. 

A  fourth  Office  of  Angels  is  the  Protedi- 
on  of  Men,  both  in  particular,  and  in  ge- 
neral. For  God  our  Father  hath  been  gra- 
cioufly  pleas'd  to  recommend  the  Infirmities 
of  poor  Mortals  to  the  fupport  of  his  molt 
powerful  Servants ;  and  to  fet  them  over 
them,  either  as  Schoolmafters  over  Children, 
or  as  Truftees  to  Minors,  or  Patrons  to  Cli- 
ents, or  as  Shepherds  to  Sheep,  or  Phyfici- 
ans  to  the  Sick,  or  as  Guardians  to  Orphans, 
or  Protedors  to  fuch  as  cannot  defend  them- 
felves,  without  being  fhelter'd  under  the  wings 
of  the  more  potent  and  great.  That  Angels 
guard  and  protect  Men  in  particular,  David 
witneffeth,  He  pall  give  his  Angels  charge  over^^  pr 
thee,  that  they  keep  thee  in  all  thy  ways.  Ano- 
ther Witnefs,  and  that  a  moil  Authentick  one, 
is  Chrift  himfelf,  Take  heed  that  ye  defpife  not  Mat  ,go 
one  of  thefe  little  ones,  for  I  fay  unto  youy  that 
their  Angels  in  heaven  do  always  behold  the  face 
of  my  Father  which  is  in  heaven.  And  of  tneir 
being  Protedors  of  Provinces,  and  Kingdoms, 
Daniel  bears  witnefs,  who  calls  the  Angel  that 

pro- 


154  $tePs  °f  Afcenfion t0  God. 

prote&ed  the  Kingdom  of  the  Terjtans3  the 
£>in.  io.  PHnce  of  Ferfia  :  and  the  Prote&or  of  the 
Kingdom  of  Greece,  he  calls  the  Prince  of 
the  Grecians  %  and  the  Protedror  of  the  Chil- 
dren of  Ifraelj  he  calls  by  his  proper  name 
Michael  And  laftly,  St.  John  tells  us  of  the 
Protectors  cf  Churches,  when  he  makes  men- 
tion  of  the  Angel  of  the  Church  of  Efhefus, 
and  of  the  Angel  of  the  Church  of  Smirna, 
and  of  others. 

Seeft  thou  not,  my  Soul,  how  concern'd 
the  great  Majefty  of  Heaven  and  earth  is  for 
us  his  poor  Servants,  tho'  he  {lands  in  no  need 
of  any  thing  we  have  or  can  do  ?  What  can 
he  do,  which  he  has  not  already  done,  to 
exprefs  his  wonderful  love  ?  He  hath  laden 
us  with  Kindnefs,  to  invite  us  to  ftay  with 
him :  He  hath  fenc'd  us  with  Guards,  that 
we  fhould  not  run  away  :  He  hath  (unroun- 
ded us  with  Defence,  that  we  might  not  be 
forc'd  from  him  :  what  could  he  more,  were 
we  his  peculiar  Treafure,  as  he  indeed  is  our 
great  and  only  Treafure  ?  Therefore,  my 
Soul,  at  laft  fubmit  to  Love  ,•  and  being  o- 
vercome  by  the  kindnefs  of  fo  great  a  Lover, 
wholly  furrender,  and  irrevocably  make  over 
thy  felf  i  be  not  moved  at  any  thing  that  is 
feen  ;  let  thy  Thoughts  dwell  upon  things 
invifible,  and  let  thy  Heart  pant  after  them. 
For  the  things  which  are  feen  are  temporal;  but  the 
things  which  are  not  feen  are  eternal. 

The  laft  Office  of  Angels  is,  that  they  arm 
themfelves  like  common  Soldiers,  or  Com- 
manders, to  work  revenge  upon  Nations,  and 
to  rebuke  a  finful  People.  They  are  An- 
gels who  deftroy'd  Infamous  Cities  with  Fire 

ancl 


Steps  of  Afcenfio?i  to  God.  1 5  % 

and  Brimftone  ,•  that  flew  the  firft-born  all 
over  ss£gyp ;  who  overthrew  many  thoufand 
Ajjyrians  at  one  affault :  they  are  Angels  who 
at  the  laft  day  fhall  feparate  the  Wicked 
from  amongft  the  Jull,  andfiaU  throw  them  in- 
to a  furnace  of  fire. 

Therefore  let  pious  Men  love  holy  Angels,, 
their  Fellow-citizens :  let  the  Wicked  Hand 
in  dread  of  the  Power  of  Angels.,  who  exe- 
cute the  Wrath  of  an  Omnipotent  God,  out 
of  whofe  Hands  there  is  no  efcaping. 


THE 


i5<£ 


THE 

Tenth  Step. 

From  Confederation  of  the  EJfence  of  Gody 
by  Similitude  of  corporeal  Greatnefs. 

CHAP.    I. 

WE  hav?  afcended  as  high  as  we  can 
by  created  Subftances,  nor  are  we 
yet  arriv'd  at  that  knowledge  of 
God;  which,  even  in  this  valley  of  Tears  we 
may  attain  to,  by  Contemplation,  It  re- 
mains then,,  that  we  confider  whether  by 
thofe  Dimenfions  of  corporeal  Quantity,which 
we  are  acquainted  with,  we  can  afcend  to 
the  breadth  and  length,  the  heighth  and  depth 
of  the  invifible  ErTence  of  God.  For  of  things 
created^  thofe  are  faid  to  be  Great,  which 
have  the  four  great  Dimenfions.  But  in  the 
V faints ,  and  elfewhere,  'tis  often  faid  that  God 
is  Great,  and  that  of  his  Greatnefs  there  is  no 
End.  Sure  I  am  St.  Bernard,  who  was  emi- 
nent for  Speculation,  made  great  Advances 
in  the  knowledge  of  God,  by  his  considera- 
tions of  thefe  Dimenfions.  Nor  was  he  the 
firft  that  contriv'd  fuch  Xnftruments  of  Af- 

cenfron. 


Steps  of  Afcevfwn  to  God-  157 

cenfion,  but  learn'd  the  way  from  the  Apo- 
ftle, who  enter'd  into  the  third  Heaven  and 
Paradife.  For  thus  faith  the  Apoftle  to  the 
Ephefians,  That  ye  may  be  able  to  comprehend  with  Eph,  3, 
all  Saints,  what  is  the  breadth,  and  length,  and 
leighth,  and  depth.  For  he  that  /hall  attentive- 
ly confider,  will  certainly  find  that  there  is 
no  fulnefs,  nor  any  thing  ftable,  or  folid, 
cut  of  God  ;  but  that  all  things  have  ftrait, 
and  narrow  bounds,  are  mean,  empty,  and 
fuperficial  :  but  will  find  God's  Immenfity  to 
be  true  Breadth ,-  his  Eternity  true  Length  ; 
the  Sublimity  of  his  Nature  true  Height;  and 
his  Incomprehenfibility  true  Profoundnefs  , 
Depth  indeed  without  bottom:  Again,  he 
will  find  his  Omnipotency  to  be  true  Height; 
his  Infinite  Wifdom  true  Depth  ,-  his  Bow- 
els full  of  Compaffion3  true  Breadth,-  his 
Stri&nefs  and  Impartiality  of  Judgment,  L  e. 
his  compleatand  perfect  Juffice,  true  Length. 

But  it  is  not  enough  to  confider  thefe  things 
Superficially,  if  we  have  a  mind  to  Afcendon 
High,  and  find  out  what  we  feek  for,-  no, 
we  muft  think  on  them,  till  we  have  a  full 
knowledge  of  them.  For  this  is  what  the  A- 
poftle  faith,  that  ye  may  comprehend  with  all 
Saints,  what  is  the  breadth,  and  length,  and 
heighth,  and  depth.  Now  that  Perfcn  has  this 
Comprehenfion,  who  after  the  moll  ferious, 
and  attentive  Confederation,  is  fully  perfwa- 
ded  that  the  thing  is  fo,  and  is  fo  fully  per- 
fwaded  thereof,  that  he  fells  all  that  he  hath, 
and  makes  haft  to  purchafe  the  Treafure  he 
hath  found.  For  therefore  the  Apoftle  added, 
with  all  Saints,  for  none  but  Saints  do  clearly 
comprehend  thefe  things  j  or,  no  one  hath 

a 


158  Steps  of  Afcenfion  to  God. 

a  right  eomprehenfion  of  them,  but  he  mull 
be  made  holy.  Nor  doth  St.  Aug.  contradict 
what  we  have  faid,  in  his  Epiftle  to  Honora- 
tm,  affirming^  that  the  Apoltle  defcribes  the 
Crofs  of  Chrift,  by  breadth,  lengthy  height, 
and  depth.  For,  (as  he  there  tells  us)  the 
tranfverfe  Wood  (or  piece  a  crofs)  to  which 
his  Hands  were  faftened,  when  he  was  cru- 
cified, appertaineth  to  breadth ;  the  long  piece 
on  which  his  crucified  Body  hung,  to  length ; 
that  part  appearing  above  the  Crofs,  where- 
on was  the  Infcription,  to  Height ;  that  which 
was  fixed  in  the  Ground.,  and  was  oilt  of  light, 
to  Depth.  By  this  I  fay.,  St.  Aug.  doth  not 
contradict  my  Meaning,  but  rather  admira- 
bly help  to  explain  it :  For  the  Crofs  of  Chrift 
is  the  way  to  obtain  true  breadth,  length, 
height,  and  depth.  For  though  the  Crofs  of 
Chrift  appear  to  Humane  Eyes,  to  have  nei- 
ther breadth,  length,  heighth,  nor  depth  ; 
yet  it  really  reacheth  from  Eaft  to  Weft,  and 
from  North  to  South,  it  hathfpread  its  Glo- 
ry far  and  wide,  by  the  preaching  of  the 
Apoftles :  And  its  top  reacheth  to  the  higher! 
Heaven,  which  it  hath  open'd,  like  a  Key, 
to  the  Elect,*  and  hath  likewife  penetrated 
to  the  bottom  of  Hell,  which  againft  God's 
Chofen,  it  hath  eternally  ihut, 


C  H  A  P.     II. 

LE  T  us  begin  with  his  Effence,  and  then 
we  will  pafs  to  his  Attributes.     The  Ef- 
fence of  God,  onfeveral  accounts  may,  with 

gOQC? 


Steps  of Afcenfion  to  Go  J.  1 5^ 

good  reafon,  be  termed  very  broad.  Firft,  it 
is  exceedingly  broad  in  it  felf,  and  uncapabte 
of  being  meafur'd,  as  comprehending  all  the 
perfedions  of  things  created,  and  of  things 
that  may  be  created,  and  (till  infinitely  more 
perfedions.  For  what  thing  foever  is,  Jhall 
or  may  be  made,  is  certainly  contain'd  in 
God,  in  a  more  eminent  manner,  and  mea*- 
fure.  Therefore  other  things  are  good 
with  fomething  added,  as,  a  good  Man,  a 
good  Horfe,  a  good  Houfe,  a  good  Garment, 
and  fo  of  all  other  things.  But  God  is  all  man- 
ner of  good  ;  for  when  Mofes  faid,  Shew  me 
thy  Glory,  God  anfwer'd,  I  will  ihew  thee  all 
Good.  Had  a  Man  fome  one  Thing  by  him, 
comprifing  all  the  objeds  of  the  Senfes,  in 
the  higheil  degree  of  perfedion,  fo  that  he 
ihould  have  no  Temptation  to  ilep  out  of 
his  Houfe,  either  for  the  fake  of  feeing,  hear- 
ing, fmelling,  tailing,  or  touching,  having 
at  home  as  great  Delights  in  that  One  Thing, 
as  the  moil  Voluptuous  Perfon  can  defire, 
would  not  fuch  a  thing  be  of  great  worth 
and  value  ?  But  if  befides,  that  One  Thing 
contained  in  it,  as  great  plenty  of  all  manner 
of  Riches,  as  the  moll  covetous  perfon  could 
wifh  for,  fo  that  he  fhould  have  no  defire 
to  go  out  of  his  Houfe  for  larger  Acquifitions^ 
would  not  this  yet  farther  recommend  the 
Thing  ?  Again,  if  This  Thing  could  furnifh 
thofe  who  have  it,  with  as  much  Honour 
and  Dignity  as  the  moil  Ambitious  can  af- 
pire  to,  would  not  the  worth  of  fuch  a  Thing 
feem  altogether  invaluable  ?  And  if  the  fame 
Thing  could  fatisfie,  not  only  the  defire  of 
Man,   but   alfo   of  an  Angel,  which  is  as 

much 


1 60  Steps  of  Afce?}fio?i  to  God. 

much  greater,  and  more  capacious  than 
Man's,  as  the  knowledge  of  Angels  is  great- 
er than  Man's,  what  would'ft  thou  fay  of  it  ? 
And  yet  the  goodnefs  of  fuch  a  Things  would 
come  far  fhort  of  the  goodnefs  of  God,  which 
is  fo  great,  as  to  fatisfie,  and  fill  the  infinite 
defire,  or  rather  the  infinite  capacity  of  God. 
O  admirable  Breadth  of  Perfection  in  the  Di- 
vine EfTence,  containing  fuch  Immenfity  of 
good  Things,  as  can  fully  fatisfie  the  infinite 
capacity  which  is  in  God !  For  God  never 
goes  out  of  himfelf,  becaufe  he  hath  all  good 
things  in  himfelf :  And  before  the  foundati- 
on of  the  World,  was  as  rich,  and  happy  as 
after,  becaufe  God  made  nothing,  but  what 
was  in  himfelf  before,  in  a  more  excellent 
manner. 

Underftandeft  thou,  my  Soul,  what  a  Good 
thou  fhall  enjoy  in  thy  Country,  if  thou  lov- 
eft  God  by  the  way,  and  what  a  Good  thou 
jhall  be  depriv'd  of,  if  thou  mifapplyeft  thy 
Love  ?  For  God  will  give  Himfelf,  that  is, 
All  manner  of  Good,  to  be  enjoy'd  by  thofe 
who  love  him,  when  he  fhall  fay  to  the  good 
and  faithful  Servant,  Enter  into  the  joy  of  thy 
Lord. 


B' 


CHAP.    III. 

U  T   the  Immenfity  of  God  appears  in 

\  another  refpeft,  as  filling  every  place  in 

Jer,  23.  th2  whole  Creation.     I  fill  Heaven  and  Earthy 

faith  the  Lord.    And  were  there  more  "Worlds, 

he  would  fill  them  all.    If,  faith   David,  I 

jhall 


Steps  of  Afcenfion  to  God.  \6i 

flail  afcend  up  to  Heaven,  thou  art  there.  If  I  g#  Piiil.  139, 
down  into  Hell,  thou  art  there  alfo.  To  which  I 
add,  if  I  go  above  the  Heavens,  beneath,  or 
out  of  them,  I  {hall  not  be  alone,  becaufe 
Thou  wilt  be  there  :  for  neither,  indeed,  can 
I  be  at  all,  except  I  am  in  thee,  and  thou 
fupport  me,  who  doft  fupport  all  things  with 
the  Word  of  thy  Power.  Neither  doth  God 
only  fill  all  Bodies  with  his  immenfe  Great- 
nefs,  but  alfo  all  Spirits,  Hearts,  and  Aiinds. 
For  how  could  he  make  a  Scrutiny  and  Search 
into  Hearts,  if  he  were  not  in  Hearts  ?  And 
how  could  he  hear  the  Petitions  of  Hearts, 
if  he  had  not  an  Ear  at  our  Hearts  ?  And 
how  could  the  Prophet  fay,  I  will  hear  what 
God  the  Lord  will  fpeak  in  me,  if  God  did  not 
apply  his  Mouth  to  the  Ears  of  our  Heart  ? 
Happy  is  that  Soul  which  is  in  love  with  God, 
becaufe  her  beloved  is  ever  prefent;  becaufe 
fhe  always  carries  him  in  her  Bofom,  and  is 
always  cherilhed  in  the  Bofom  of  her  beloved : 
For  he  that  abideth  in  love,  abideth  in  God,  and  l  J°"n  4* 
God  in  him. 

Nor  doth  God  only  repleniih  all  things  with 
his  Prefence,  but  with  his  Glory  alfo.  For 
this  is  the  Cry  of  the  Seraphim,,  The  whole  I&i-  & 
'Earth  is  full  of  his  Glory.  And  David  faith  fur- 
ther, O  Lord  our  God,  how  wonderful  is  thy 
name  in  all  the  earth,  who  haft  fet  thy  Glory  above 
the  Heavens  !  As  if  he  had  faid,  not  only  thy 
Name,  Renown,  and  Glory,  have  filled  the 
whole  Earth  with  Admiration,  but  have  a- 
fcended  up  to  Heaven,  yea,  are  advanced  a- 
bove  the  Heavens.  And,  to  fay  no  more, 
Ecclefiafticm  addeth,  The  Works  of  God  are  p'^EccIus  *, 
of  his  Glory  :  For  there  is  not  a  Creature  in 
M  Hea~ 


1^2  Steps  of  Afce?ifion  to  God. 

Heaven  or  Earth,  but  which  continually 
praifeth  God.  And  this  is  the  Reafon  that 
David  in  his  Pfalms,  and  the  Three  Children 
in  Daniel,  exhort  all  Creatures  to  blefs  and 
praife  the  Creator,  For  they  knew  very  well 
that  a  great  many  Creatures  were  uncapable 
of  hearing  Exhortations ;  but  becaufe  they 
knew  that  all  the  Works  of  God  were  good, 
and  by  being  fo,  did  in  their  kind  praife  the 
Creator ;  they  did  therefore  congratulate, 
and  encourage  them  ft  ill  to  proceed  as  they 
had  begun. 

And  furely  he  who  wants  not  the  Eyes  of 
his  Underftanding,  may  lee  that  all  the  Works 
of  the  Lord  are  as  it  were  Cenfers,  fending 
up  a  fweet  Odour  to  the  Glory  of  God  :  and 
he  that  has  underftanding  Ears,  may  hear,  as 
it  were,  a  various  Harmony  of  ail  forts  of 
Mufical  Inftruments,  praiiing  God,  and  lay- 
ing, It  is  be  that  hath  made  its,  and  not  we  our 
(elves,  For  tho'  wicked  and  ungodly  Men 
do  every  where  abound,  that  curie  God,  and 
blafpheme  his  Name,  yet  even  thefe,  tho'  a- 
gainil  their  Will,  are  forc'd  to  praife  God  af- 
ter the  manner  that  the  Work  commends  the 
Workman.  For  in  them  the  Power  of  God, 
by  which  they  are  made,  is  very  confpicuous, 
and  io  is  the  Wifdom  of  God,  by  which  he 
governs  them ;  and  his  Good nefs,  which  con- 
tinues their  Being,  tho'  they  are  ungrateful 
And  wicked  ,•  and  his  Mercy  and  Righteouf- 
nefs,  by  which  he  doth  cither  juftly  icntcnco 
them  to  Punilhment  ,  or  mercifully  wait 
for  their  Repentance,  and  Amendment. 

There  arc  Multitudes  here  below,  that  are 
•Jeaf  to  thefe  Voices  of  the  Creatures,   yet 

they 


Steps  of  Afcetifion  to  God.  \  £3 

they  ceafe  nor  to  cry  :  not  are  there  want- 
ing innumerable  Angels,  and  holy  Men,  who 
carefully  liften  to  thefe  Praifes  :  that  are  de- 
lighted therewith.,  and  continually  employ 'd 
themfelves  in  celebrating  the  Divine  Crea- 
tor with  Hymns,  and  with  Songs  of  Praife. 


CHAP.    IV. 

NO  W  the  length  of  Divine  ElTence  is 
God's  Eternity,  whofe  Duration  neither 
had  beginning,  nor  fhall  have  end,  and  fiiall 
continue  the  fame  without  the  leaft  Change  or 
Alteration  :  Thou  art  the  fame,  faith  the  Pfalm- 
ill,  and  thy  years  fliall  not  fail.  And  St.  Paul 
calls  God  the  King  of  Ages,  becaufe  he  alone 
is  not  fubjed  to  Ages,  but  prefides  over  them, 
dire&s,  and  governs  them,  for  He  and  only 
He  preceded  all  Ages.  Other  things  either 
have  Beginning  and  End,  and  never  conti- 
nue in  the  fame  State,  or  have  a  Beginning 
without  End,  and  without  change  of  Sub- 
itance,  but  might,  were  it  the  Creator's  Plea- 
fure,  alfo  ceafe  to  be.  Therefore  Eternity  is 
fo  proper  to  God  only,  that  it  can  agree  to 
no  Creature ;  nor  has  any  Prince  ever  yet 
arrived  at  fuch  an  height  of  Arrogancy,  as 
to  affume  ,  amongft  the  many  Titles  have 
been  ufurped,  that  of  Eternity;  or  if  any  did., 
it  was  in  another  Senfe,  as  Confiantine  was  ftila 
Eternal  Emperor,  becaufe  he  had  not  the  Go- 
vernment for  a  certain  time,  but  for  Life. 

But  thou,  my  Soul,  mayeft  be  reckoned 
amongft  both  thefe  kinds  of  Creatures.  For 
thou  haft  a  Body  which  began  to  ba  when  it 

M  a  #as 


$4  Steps  of  Afcenfion  to  God* 

was  conceived^  and  was  born  •  and  which 
gradually  increas'd  to  that  fize,  and  meafure, 
which  God  had  before  appointed  ;  and  then 
began  to  decreafe,  and  in  a  ihort  time  Death 
will  put  an  end  to  its  Being,  and  fo  never 
continues  in  one  State,  being  at  all  times,  and 
in  every  part,  fubjed  to  change.  The  Pro- 
phet hath  pronounced  Sentence  of  thy  Body, 
by  the  Similitude  of  Hay.  In  the  morning  they 
are  like  grafs  which  groweth  up;  in  the  morn- 
ing it  flour ijloeth  and  groweth  ftp,  in  the  evening 
it  is  cut- down  and  wither eth.  For  in  the  Morn- 
ing, that  is,  in  Childhood,  the  Body  of  Man 
is  green  like  Grafs,  but  quickly  pafleth  from 
thence  to  Youth  :  in  the  Meridian  of  Youth 
it  ficuriiheth,  and  prefently  makes  a  Tranfition 
to  old  Age  :  in  the  Evening  of  old  Age,  it 
falls  down,  grows  ftiff  by  Death,  withers  in 
the  Grave,  and  returns  to  its  primitive  Dull. 
Behold,  therefore,  my  Soul,  at  what  a  diftance 
thy  Body  is  from  Eternity  !  As  to  thy  felf, 
thou  waft  created  in  time,  whereas  before  thou 
wail  nothing  ;  and  in  this  refped:  there  is  a 
vaft  difparity  betwixt  thee,  and  thy  Creator  • 
but  now  thou  art  created,  thy  Duration  will 
be  Eternal,  and  this  thou  haft  in  common 
with  thy  Creator.  But  fince  thou  art  fubject 
to  change,  whilit  in  the  Body,  from  Vice  to 
Virtue,  and  from  Virtue  to  Vice,  and  fince  in 
whatfoever  Condition  thou  /halt  be  found  af- 
ter thy  departure  from  the  Body,  in  the  fame 
thou  ihalt  be  adjudg'd,  either  to  reign  eter- 
nally with  God,  or  to  fuffer  everlaiting  Tor- 
ments with  the  Devil ;  therefore  thy  princi- 
pal Care  ought  to  be,  to  ftun  Vice,  and  al- 
ways to  tread  in  the  Paths  of  Virtue.    Beware 

there- 


Step  of  Afcenfion  to  God.  1^5 

therefore  of  being  feducedby  the  Allurements 
of  the  Flefh,  to  the  eternal  Detriment  both 
of  that  and  thy  felf ;  but  crucifie  the   Flefh, 
with  the  vicious  Inclinations  thereof,  that  af- 
ter a  few  Days  are  over,  not  only  thou  thy 
felf  may  eft  lead  a  Life  of  Eternal  Happinefs, 
but  that  alfo  thy  Flefh  may  have  a  glorious 
Refurre&ion,  and  jointly  with  thy  felf  remain 
everlaftingly  united  with  the  Divine  Eifence. 
But  tho'  the  Souls  of  the  bleffed,  and  the  ho- 
ly  Angels  alfo,  fhall   participate  of  God's  E- 
ternity,  in  that  moft  fublime  and  happy  Uni- 
on with  God,  by  Vittue  of  the  Beatifick  Vifi- 
on,  and  Love,  which  Union  fhall  not  only 
be  endlefs,  but  alfo  firm  and  unfhaken ,•  yet 
In  many  other  Refpe&s,  they  fhall  be  capable 
of  varying  and  changing  Thoughts,   Affecti- 
ons, and  Place.     Therefore  they  fhall  always 
admire,    and  look  up  with  Wonder  at,  the 
Divine  Eternity  above  them,  in  which  there 
can  be  no  Change  of  Mind,  Will,  or  Place, 
and  yet  nothing  fhall  be  wanting  to  it,  but 
it  fhall  perpetually  be  poffefs'd  of  all  things, 
which  by  Eternal  Changes  it  might  have  fur- 
ni/h'd  it  felf  with.     Wherefore   length  of  E- 
ternity  is  an  Infinite  thing,   and  equally  pro- 
per to  God,  as  the  breadth  of  Immenfity. 


CHAP.     V. 

TH  H  E  next  thing  in  order  to  be    confi- 

■*•    der'd  is,  the  Height   of  Divine  ErTence, 

with  refped  to  which  David  thus  addreffes 

God,  Thou  only  art  moft  high.    Now  God  alone 

Mj'  is 


1 66  Steps  of  Afcenfwn  to  Go  J. 

is  mod  high  in  Nobility  of  Nature  :  for 
things  are  fo  much  the  more  noble,  and  emi- 
nent., by  how  much  the  more  pure,  and  more 
abftra&ed  from  Matter.  This  we  fee  firft  in 
corporeal  things  :  for  "Water  is  fuperior  to 
Earth  in  Nature,  becaufe  purer  ;  and  on  the 
fame  Account,  Air  is  fuperior  to  Water  ;  Fire 
to  Air,  and  Heaven  to  Fire.  "We  fee  the  fame 
things  fecondly,  in  fpiritual  things.  For  the 
Underftanding  is  fuperior  to  Senfe,  becaufe 
Senfe  hath  a  bodily  Organ,  which  the  Un- 
deiilanding  needeth  not  :  and  the  Under- 
ftanding of  an  Angel  is  fuperior  to  that  of 
Man,  becaufe  Man  needs  the  miniftery  of 
Imagination  and  Fancy,  which  an  Angel  doth 
not  :  and  ampngft  Angels,  thofe  are  of  a  fu- 
perior Rank,  who  underfland  moil  things  by 
the  feweft  Species.  And  therefore  God,  who 
only  is  a  pure  Acl,  and  ftands  in  need  of  no- 
thing without  himfelf,  neither  Organ,  Ima- 
gination, nor  Species ;  no,  not  the  Prefence 
of  any  Object  without  himfelf,  but  his  Elfence 
it  felf  is  all  things  to  him,  and  nothing  can 
happen  to  him,  which  he  always  actually  had 
not,  and  to  have  actually,  is  always  to  be  a 
fimple  and  pure  A£t;  on  thefe  Accounts  I  fay, 
the  Divine  Nature  is  moft  High  and  Sublime, 
and  God  can  by  no  means  have  an  equal. 
Ifai.  14.  Therefore  he  that  faid,  I  will  be  like  the 
moft  High,  was  prefently  tumbled  from  Hea- 
ven to  the  depth  of  Hell,  as  Efaiab  defcribes 
it.  And  Chrift  our  Lord  faith  of  the  fame, 
Ifaw  Satan  like  lightning  fall  from  Heaven. 

God  is  aifo  molt  High  en  another  Account, 
as  he  is  the  prime  fupream  Caufe  of  all 
things,  the  Efficient,  Exemplary,  and  Final 

Caufe, 


Steps  of  Afcenfion  to  God.         1 6j 

Caufe.  He  is  the  higheft  Efficient  Caufe, 
becaufe  there  is  nothing  created  with  a  Fa- 
culty to  ad  in  any  Refped:,  which  had  not 
that  Faculty  from  God,  but  God  derives  his 
Power  from  none.  Further,  there  is  no  Caufe 
which  can  exercife  its  Powers,  except  it  be 
me^d  by  God;  but  God  ismov'd  of  none.  Laft- 
ly,  amongft  created  things,  thcfe  are  term'd  iu- 
perior  Caufes  which  are  Univerfal,  on  which 
particular  depend,  as  the  Heavens,  and  An- 
gels ,  which  move  the  Heavens  ,*  but  God 
created  both  the  Heavens  and  Angels  :  He 
then  only  is  the  fir  ft,  and  higheft  Efficient 
Caufe.  He  is  like  wife  the  prime  Exemplar  v 
Caufe,  becaufe  God  made  all  things  after  the 
Forms  and  Idea's  which  are  in  himfelf.  Laft- 
ly,  he  is  the  prime  final  Caufe,  becaufe  he  . 
created  all  things,  as  the  Wife  Man  faith,  for 
Himfelf,  that  is,  to  manifeft  his  Glory.  But 
God  is  very  properly  called,  as  he  is,  The  mop 
H>gh,  becaufe  he  fitteth  upon  the  higheft 
Throne.  I  faw,  faith  Efaias,  the  Lord  fitting 
upon  an  high  and  lofty  Throne.  And  becaufe  a 
Seat  hath  a  two-fold  Vfe,  one  to  give  Judg- 
ment from,  another  to  take  Reft  on,  we  wii} 
feverally  confider  thefe  Ufes. 


C  H  A  P.    VT. 

AN  D  firft,  God  hath  the   higheft  Seat, 
becaufe  he  is  the  fupream  Judge.     For 
Abraham  calls  God  the  Judge  of  all  the  Earth  ±  Ccn<  iS 
and  David  faith,  that  he  is  a  Judge  of  the  Cods  : 
that  is,  God  judgeth  Judges  themfelves,  who 
M  4  in 


i  £8  Steps  of  Afcenfion  to  God. 

Pf.il.  82.  in  the  Scriptures  are  called  Gods.  But  St. 
James  very  plainly  affirms,  There  is  but  one 
Lawgiver ^  and  Judge:  that  }s,  God  alone  is 
properly  Lawgiver,  and  Judge,  becaufe  he 
gives  Laws  to  all,  and  receives  from  none,  he 
judges  al^  and  is  judged  of  none.  Befides, 
God  is  not  only  2.  Judge,  but  he  is  alfo  a  King, 
and  fo  acis  not  as  a  Judge  commiffion'd  by 
ReVt    the  King,  but  as  a  fupream  King,  and  Prince  ,• 

pr  -95.76  from  whence  he  is  call'd  King  of  Kings,  and  a 
great  King  above  all  Gods  ,*  and  terrible  among(t 
the  Kings"  of  the  Earth ;  thereafon  is,  becaufe  he 
transfers  Kingdoms,  and  Empires  at  his  Plea- 
fufe,  from  one  Nation  to  another,  and  when 
he  pleafes,  taketh  away  the  Breath  of  Kings. 
But  Jaftly,  God  is  not  only  a  Supream  Judge 
and  King,  but  alio  an  Abfolute  Lord,  which  is 
the  higheft  Title  of  all.  For  Kings  are  not  fuch 
abiclute  Lords  over  Subjeds,  as  that  they  can 
at  Pleafure  deprive  them  of  Eitate  or  Life. 
Of  this,  King  Ahab  is  an  Evidence,  who  had 
a  Mind  to  Nabcttis  Vineyard,  but  could  not 
ccme  at  the  Poffeflion  of  it,  but  by  the  Ca- 
lumny and  Fraud  of  his  Wife,  which  occa- 
fion'd  a  moil  deplorable  Death  to  them  both. 
But  Gcd  Is  truly  and  properly  a  Lord,  all 
things  ferve  him,  and  he  is  Servant  to  none, 
who  can,  when  he  pleafes,  reduce  all  things 
to  nothing,  as  at  firit  he  made  all  things  of 
nothing. 

Gcniider  then,  my  Soul.,  in  what  Fear  and 
Dread  we  poor  vV'orms  of  the  Earth  mould  be, 
when  we  think  on  Him,  who  fits  upon  a 
Throne  exalted  to  fuch  an  height,  that  He 
has  nothing  at  all  above  Him.  If  I  am  jour 
Lord:  or  Majhr,  faith  he  by  Malachy,  where  is 

'my 


Steps  of  Afcenfion  to  God.  \6$ 

my  fear ?   And  if  the  Supream  Princes  in  the 
Heavenly  Court,  itand  before  Him  with  fear 
and  trembling,  what  Behaviour  will  become 
us,  who  are  mortal  and  frail  Creatures,  and 
co-habit  in  this  Vale  of  Mifery  with  Beaftsthat, 
peri/h  ?  But  this  feems  ftrange  that  the  moft 
High  God  ftould  not  delight  in  Creatures  that 
are  like  Himfelf,  that  is,  fuch  are  as  high  and 
lofty,  but  in  thofe  that  are  humble  and  mean; 
for  thus  faith  God  by  Efaias,  To  this  Man  will  Ifai.  6& 
I  look,  even  to  him  that  is  poor,  and  of  a   contrite 
Spirit,  and trembleth  at  my  Word.  And  David  tells 
Us,that  although  God  is  high, yet  hath  he  refpecl  unto 
things  that  are  lo7i>.     And  yet,  'tis  true,  God  is 
pleas'd   with  things  that  are  high  and  lofty, 
and  in  this  refped  like  Himfelf,-  but  they  are 
things  that  are  really  fo,  not  fuch  as  feem  to 
be,  and  are  not.    Therefore  God  loveth  not 
the  Proud,  who  ought  not  to  be  termed  high 
and  lofty,  but  Men  haughty  and  puft  up.  But 
he  loves  the  humble,  and  fuch  as  tremble  at 
his  Word,  becaufe  the  lower  they  debafethem- 
f  elves,  the   higher  they  are  exalted  "by  God 
himfelf.     And  they  who  are  exalted  by  God, 
are  high  indeed.     Therefore  the   very  fame 
Perfons  are  both  humble,  and  lofty  ;  humble 
in  their  own  Eyes,  lofty  in  the  Sight  of  God. 
Cculd  any  one  have  feen,  not  only  with  the 
Eyes  of  his  Body,  but  thofe  of  the  Heart  too, 
and  the  fame  Divinely  illuminated,  the  rich 
Glutton  drefs'd  up  in  fine  Lirmen,  and  Purple, 
and  fitting  at  a  Table  furnifh'd  with  all  fcrts 
of  Delicacies,  attended  with  many  Servants, 
carefully  executing  their  feveral  Offices ;  and 
could  at  the  fame  time  have  feen  poor  humble 
Lazarzs  fitting  at  the  rich   Man's  Gate,  half 

na- 


i  jo  Steps  of  Afcenfion  to  God. 

naked,  and  full  of  Sores,  and  begging  to  be 
fed  with  thofe  Crumbs  which  fell  from  the 
rich  Man's  Table  ;  he,  I  fay,  that  could  have 
feen  this,  had  feen  a  rich  Man,  whom  the 
World  accounted  exceedingly  happy,  moil 
abominable  and  vile  in  the  Sight  of  God,  and 
his  Angels ,  and  no  better  than  the  filth  and 
ofTscouring  of  the  Earth.      For    that  which  is 

¥  Tr  f>  highly  eft eem  d  with  Men,  is  Abomination  to  the 
Lord,  as  our  Lord  tells  us  at  the  fame  time  that 
he  gives  a  Defcription  of  the  Glutton.  On 
the  contrary,  he  would  have  {cm  poor  and 
mean  Lazarus  ennobled  and  honour'd,  as  a 
Pearl  of  great  Price,  in  the  Sight  of  God  and 
his  Angels ;  as  the  IiTue  plainly  fhewed.  For 
Lazarus,  as  a  Favourite  of  God,  is  conveyed 
by  the  Hands  of  Angels  into  Abrahams  Bofom : 
infernal  Spirits  draggaway  the  rich  Man,  who 
was  odious  to  God,  and  throw  him  into  that 
Fire  which  never  will  be  quenched.  Eut  why 
do  I  inftance  in  Lazarus  ?  No  one  was  ever 
in  more  Efteem  with  God,  than  our  Lord  Je- 
fus  Chrift,  even  with  refped  to  his  Humanity, 
and  yet  none  is  found  more  humble  than  he, 
either  in  Heaven  or  Earth,  as   he  very  truly 

Matt.ii.  affirmed  of  himfelf.  Learn  of  me,  for  I  am  meek 
and  lewly  in  heart.  For  by  how  much  the 
more  clearly  that  moft  holy  Soul  underftood 
the  infinite  height  of  Divinity,  than  all  o- 
thers,  fo  much  the  more  clearly  under  flood 
\\z  the  vilenefs  of  the  Creature,  which  is  made 
of  nothing  •  and  therefore  being alfo  a  Crea- 
ture, makes  greater  Submiffion  to  God  than 
others,  humbles  himfelf,  and  exalts  God,  and 
is  likewife  exalted  by  God  above  all  Creatures, 
even  Angels  themfelves.    And  the  fame  may 


Steps  of  Afcenfion  to  Go  J.  171 

be  affirmed  of  Angels  and  Holy  Men  •  for 
none  are  more  humble  than  they  who  have 
the  higheft  Seats  in  Heaven,  becaufe  the 
nearer  they  are  admitted  to  God,  the  more 
clearly  they  perceive  what  a  vaft  difference 
there  is  betwixt  the  Greatnefs  of  the  Creator, 
and  the  Littlenefs  of  the  Creature. 

Wherefore,  my  Soul,  love  thou  Hmility,  if 
thou  defirelt  true  Preferment.  Be  a  follower 
of  the  Lamb  without  blemifh,  imitate  the  Vir- 
gin Mary,  Cherubim  and  Seraphim,  who  all, 
the  higher  they  are,  the  more  humble  they 
appear. 


CHAP.    VII. 

NO  R  has  God  only  the  higheft  Seat,  with 
refped  to  Univerfal  Judicature,  but 
alfo  becaufe  he  enjoys  greater  Reft  than  o- 
thers,  and  brings  Reft  and  Quietude  to  all 
with  whom  he  takes  up  his  Refidence.  The 
higheft  Seat  of  God  is  the  exalted  height  of 
his  Reft  •  for  though  he  governs  the  Univerfe, 
wherein  are  continual  Wars,  and  Conflicts  of 
Elements,  and  of  Beafts,  and  Men ;  yet  he 
undifturbedly  paffeth  Judgment,  as  we  read 
in  the  Book  of  Wifdom,  and  always  enjoys  a 
profound  Peace  ;  nor  can  any  accident  in- 
terupt  his  Quiet,  or  his  Contemplation  of 
Himfelf,  wherein  confifts  his  everlafting  De- 
light. In  this  refped:  alfo  he  is  called  the 
King  of  Jerufakm,  which  is  the  Vifion  of 
Peace.  But  his  proper  Seat  is  with  the  blefled 
Spirits,  and  thence  he  is  faid  to  fit  upon  the 
Cherubim.  But  God  is  rather  laid  to  fit  up- 
on 


172         Steps  of  Afcevfion  to  God. 

on  the  Cherubim  than  Seraphim,  beeaufe 
Cherubim  fignifies  Abundance  of  Knowledge,  but 
Seraphim  the  Ardour  of  Charity  ;  Now  Reft  is 
a  confequent  of  Underftanding,  but  Care  and 
Anxiety  attend  Charity,  unlefs  it  be  temper'd 
with  Difcretion.  Therefore  alfo  the  Soul  of 
the  Righteous  is  called  the  Seat  of  Wifdom. 
66.  Laftiy .,  when  I£faias  faith,  Heaven  is  my  Throne ; 
Pfal.  114.  and  when  David  affirms,  The  Heaven  of  Hea- 
vens are  the  Lords ;  by  the  Heaven  of  Heavens 
are  meant  the  Spiritual  Heavens,  whofe  dwel- 
ling is  above  the  Corporeal  Heavens,  that  is, 
the  bleffed  Spirits,  as  St.  Auguftin  declares  in 
his  Expofition  of  the  hundred  and  fourteenth 
Pfalm.  But  to  thefe  Heavens  God  gives  Co 
wonderful  a  reft,  that  the  Peace  they  enjoy 
is  what  paffeth  Underftanding.  St.  Bernard 
ufes  a  very  apt  Similitude  in  his  Sermons  on 
the  Canticles  to  explain  this  Reft  :  God  who  is 
Difpaffionate  and  Quiet,  makes  all  things  fo  ,*  and 
to  behold  hi?n  in  his  .Quietude ,  is  to  have  Reft  our 
felves.  Thus  have  we  objcrvd  fome  earthly  To- 
tentate,  after  the  trouble  of  debatim  Caufts,  an- 
fwering  of  Petitions,  and  giving  Audience,  difmijjing 
the  Crowd,  and  fuming  vexatious  Cares,  to  retire 
to  his  Apartment,  and  go  into  his  Bed-Ch amber 
with  a  few,  whom  he  vouchfafeth  the  honour  of 
this  Trivacy  and  Familiarity  '  refting  fo  much  the 
more  fecurely,  by  how  much  the  more  privately  ^ 
enj eying  the  greater  Quiet,  the  more  pleas  d  he  is 
to  have  ?io?te  in  his  Preface  but  Favourites,  and 
thofe  whom  he  loves.  By  which  Account 
St.  Bernard  Ihews,  that  God  doth  not  carry- 
himfelf  as  a  Judge  to  the  Spirits  of  the  Blef- 
fed, but  like  a  Friend  and  Familiar.  And  in- 
deed, the  Intimacy  is  not  to  be  exprefs'd, 

which 


Steps  of  Afcenfion  to  God.  173 

which  is  in  this  Life  betwixt  God  and  pure 
Minds  ,•  infomuch  that  this  Saying,  My  de- 
light is  with  the  Sons  of  Men  ;  and  that  other, 
My  Secret  is  with  the  Righteous,  feem  to  be 
fully  accomplilhed. 

From  hence  furely  it  is,  that  all  Saints, 
though  they  fuffer'd  Affliction  in  the  "World, 
yet  had  Peace  in  their  Heart,  becaufe  God 
was  there,  and  therefore  always  look'd  plea- 
fant  and  ferene,  and  were  fo  indeed,  for  he 
that  cannot  lie  had  faid  unto  them,  Tour  John  j6. 
Heart  flidl  rejoice,  and  your  Joy  no  Man  Jhall 
take  from  you. 


CHAP    VIII. 

TH  E  fourth  part  of  Greatnefs  is  yet  be- 
hind, which  is  call'd  Depth.  Now  there 
appears  a  manifold  depth  in  the  Effence  of 
God.  Firft,  the  Divinity  it  felf  in  him  is 
moil  profound,  becaufe  it  is  not  fuperficial 
and  thin,  but  very  full  and  folid.  The  Deity 
is  not  like  a  Mais  that  is  [gilded  over,  and 
has  nothing  of  Gold  but  what  appears  on  the 
furface  and  outfide,  and  within  is  only  Cop- 
per or  Wood ;  but  like  a  Mafs  that  is  all  over 
Gold,  a  huge  and  vait  Mafs  ;  or  rather  like 
a  Mine  of  Gold,  fo  very  deep  that  it  can  ne- 
ver be  exhauited  :  Thus  God  is  altogether 
Incomprehenfible,  becaufe  as  a  Mine  of  Gold, 
in  which  can  be  difcovered  no  bottom,  is  ne- 
ver exhauited  by  digging  •  fo  likewife  God, 
of  whofe  Greatnefs  there  is  no  end,  is  never 
fo  perfectly  known  by  a  created  Mind,  but 

that 


174  Steps  of  Afce?ifion  to  God. 

that  farther  Difcoveries  may  ftill  be  made ; 
and  that  infinite  depth  can  only  be  fathom'd 
by  God,  becaufe  he  alone  is  infinite  in  Un- 
demanding. But  fecondly,  God  is  profound, 
with  refpeft  to  place ;  for  as  he  is  moft  high, 
becaufe  he  has  the  Prefidency  over  all  things, 
and  is  above  all  things ;  fo  likewife  God  is 
the  moft  profound,  becaufe  he  is  put  under 
all  things,  that  he  may  be  a  Foundation  for 
them  ;  and  is  beneath  all  things,  that  he  may 
fupport  all  :  For  as  the  Apoftle  faith,  He 
beareth  all  things  with  the  VJord  of  his  Power* 
Therefore  God  is,  as  it  were,  both  the  Foun- 

&  Chro.  6.  dation  and  Roof  of  the  Building,  in  whom  we 
all  live  and  move  and  have  our  being.  Solomon 
therefore  faid  very  truly,  The  Heaven,  and  the 
Heaven  of  Heavens  cannot  contain  thee  j  becaufe 
God  more  properly  contains  the  Heavens, 
and  the  things  which  are  under  Heaven^  as 
being  both  above  the  Heavens  and  below  the 
Earth.  Laitly,  God's  Invifibility  is  hib  Depth ; 
for  God  is  light,  but  inacceffible  ;  he  is  truth, 
but  very  retir'd  ;   more  referv'd  than  what  is 

I'fal.  17.  moftly  fo.  He  hath  made  darkncjs  his  hiding 
place,  faith  David;    and   He  is  a  God,  faith 

ifai  45.  Efaias,  that  hideth  himfelf  St.  Auguftin  once 
making  enquiry  after  God,  fent  out  his  Eyes, 
as  Menengers  from  Earth  to  Heaven,  and  all 
things  anfwered,  We  are  not  what  thou  feekefi, 
for  he  made  us.  Therefore  not  finding  God  in 
his  furvey  of  outward  things,  he  began  to 
travel  through  things  inward,  and  found  of 
a  truth,  that  this  way  we  more  eafily  approach 
to  God  ;  for  he  knew  that  the  Soul  is  more  ex- 
cellent than  the  Body  ,•  and  the  internal  Senfe 
better  than  the    external  ;   and  the  Under- 

ftanding, 


Steps  of  Afcenfiott  to  Go  J.  j  75 

Handing,  which  is  yet  more  inward,  better 
than  the  internal  Senfe.  From  hence  he 
concluded,  that  God,  who  is  more  inward 
than  the  Underftanding,  is  more  excellent 
than  the  Underftanding  ;  and  therefore  that 
whatever  we  underftand,  or  conceive,  is  not 
God,  but  fomething  inferiour  to  God,  who 
is  more  excellent  than  any  thing  we  can  con- 
ceive or  underftand. 

Well  then,  my  Soul,  if  thou  art  better  than 
thy  Body,  to  which  thou  imparteft  Life,  be- 
caufe  that  is  a  Body,  thou  a  Spirit ;  and  the 
Eye  of  thy  Body  doth  not  fee  thee,  becaufe 
that  is  without,  but  thou  art  within  •  be  thou 
affured,  that  thy  God  is  better  than  thou  art, 
becaufe  he  gives  thee  Underftanding,  and  is, 
as  it  were,  the  Soul  of  every  Soul  ,*  and  there- 
fore thou  canft  not  fee  him,  becaufe  he  is  a 
Spirit,  higher  and  more  inward  than  thou* 
and  thou,  as  I  may  fay,  haft  thy  abode  with- 
out, he  his  within  in  his  moft  fecret  and  pro- 
found Recefs.  But  fhalt  thou  never  be  ad- 
mitted to  that  Secret  ?  God  forbid  :  For  our 
Lord  that  cannot  lie,  hath  (aid,  BleJJed  are  the  Mar.  f. 
pure  in  Heart  3  fir  they  ft  all  fee  God,  Nor  doth 
the  Apoftie  deceive  us  when  he  faith,  We  fee 
now  as  in  a  Glafs  darkly ,  but  then  face  to  face  : 
Nor  St.  John  the  Evangelift,  who  faith,  We 
know  that  when  he  Jliall  appear  we  fiall  be  like 
hint)  becaufe  we  foall  fee  him  as  he  is.  And 
what  will  that  joy  be,  when  being  admitted 
to  this  Intimacy,  thou  ft  alt  fee  and  pofleJs 
Light  it  felf,  Glory  it  felf,  Beauty  it  felf, 
Goodnefs  it  felf  ?  At  that  time  it  will  plainly 
appear,  how  empty,  tranfitory,  and  inconsi- 
derable the  temporary  Goods  of  this  World 


are, 


ij6  Steps  of  Afcenfion  to  God. 

are,  With  which  being  intoxicated,  Men  for- 
get the  true  and  everlafting  Goods.  But 
if  thou  heartily  thirfteft  after  the  living  God> 
and  if  thy  Tears  are  thy  Meat  Day  and 
Night,  whilfl:  it  is  faid,  where  is  thy  God  ? 
delay  not  to  purifie  the  Heart,  with  which 
God  is  to  be  feen  ;  nor  be  weary  of  afcend- 
ing  in  Heart,  till  the  God  of  Gods  appear  in 
Sion  ;  nor  be  backward  to  love  God  and  thy 
Neighbour ;  nor  be  content  to  love  in  "Word 
and  Tongue,  but  love  in  Deed  and  in  Truths 
for  this  is  the  way  which  leadeth  to  Life. 


THE 


*77 


THE 


Eleventh  Step. 

From  the  Confideration  of  the  Greatnefs  of 
God's  Tower ■,  by  Similitude  of  corporeal 
Greatnefs. 


CHAP.    L 

GREAT  is  the  Lord,  and  of  his  Great- 
nefs there  is  no  Meafure  nor  Bounds. 
Nor  is  he  only  Great  becaufe  Omni- 
potency  is  his  Height ;  unfearchable  Wifdom 
his  Depth  j  Mercy,  univerfally  difFus'd,  his 
Breadth  •  Juftice,  like  a  Rod  of  Iron,  his 
Length  ;  but  becaufe  each  of  thefe  Attributes 
have  the  magnitude  of  infinite  Breadth, 
Lengthy  Height,  and  Depth. 

And  to  begin  with  Power,  or  rather  Om- 
nipotency  ;  the  Power  of  God  hath  its 
breadth  which  confifts  in  extending  to  an  in- 
finity cf  Things  :  For,  in  the  fim  place,  it 
reacheth  to  all  things  that  are  made ;  becaufe 
there  is  nothing  in  the  whole  Univerfe,  from 
the  molt  glorious  Angel,  to  the  meaneft 
Worm ;  atod  from  the  higheft  Heaven,  to  the 
depth  of  Hell,  which  w#s  not  made  by  the 

I)  Power 


178  Step  of  Afcenfion  to  God. 

Power  of  God.      All  things,  faith  St.  John? 

Were  made  by  him,  and  without  him  is  not  any 
thing  made  ;  and,  the  World  was  made  by  him. 
It  alfo  extends  it  felf  to  all  tilings  which  fhall 
be  in  fucceeding  Ages.,  to  Eternity  :  For,  as 
nothing  could  have  been  made  but  by  him, 
fo  can  nothing  hereafter  be  made  without 

Rom.  11.  him  -,  for  thus  faith  the  Apoille,  Of  him,  and 
through  him,  and  to  him  are  all  things.  It  ex- 
tends it  felf  to  all  things  which  can  be,  tho* 
they  never  fhould  be  *  for  thus  faith  the  An- 
Luke  1 .  gel,  Nothing  Jim  11  be  impof/ible  with  God.  And 
our  Lord  himfelf  faith,  With  God  all  things  are 
pjjible.  It  extends  it  felf  to  the  utter  defini- 
tion of  things  that  are  made  ;  for  as  it  was 
in  God's  Power,  by  a  deluge  of  Waters,  to 
deftroy  all  Men  and  Cattle  which  were  in 
the  Earth,  excepting  a  few  which  he  would 
have  to  be  preserved  with  Noah  in  the  Ark ; 
fo  can  he  by  a  deluge  of  Fire,,  deftroy  at  once 
not  only  all  Men,  and  all  Cattel  which  fhall 
be  found  alive  at  the  lail  Day  ;  but  alfo  all 
Trees,  and  all  Cities,  and  all  things  elfe  in 

2  Pet.  3.  the  Earth  :  The  day  of  the  Lord  will  come,  faith 
Si.  Peter,  as  a  Thief,  in  which  the  Heavens  Jhalh 
fafs  away  with  great  noife,  the  Ekme?its  Jlnill 
melt  with  fervent  heat,  the  Earth,  and  the  Works 
that  are  therein  (hall  be  burnt  up.  Great  furely 
is  this  latitude  of  Divine  iPower,  which  no 
Man  can  fufliciently  admire,  unlefs  he  hath 
iiim'd  up  the  multitude  of  things  which  God 
hath  made,  can,  and  will  make.  But  who 
can  count  fo  vail:  a  Multitude,  fave  he  whole 
Knowledge  is  Infinite,  and  without  Limitati- 
on ?  But  the  magnitude  of  this  Power  is  much 
enhans'dj  if  we  conilder  how  great  a  thing 

k 


Steps  of  Afcenfion  to  God.  \  \k 

it  is  to  diffolve  things  made  by  fo  powerful 
an  hand,  and  of  fo  many  Ages  continuance, 
in  the  Space  of  one  poor  Moment,  and  with- 
out the  leaft  Difficulty,  or,  as  Judas  Mac-*  2  Mac 
cabeus  fpeaks,  to  reduce  them  to  nothing  with 
a  Beck.  TVho,  O  Lord,  amongfi  the  mighty ,  is 
like  imto  thee  ? 


CHAR     II. 

NO  W  the  Length  of  Divine  Power  ap- 
pears in  this,  that  whereas  God  continu- 
ally co-operates  with  all  things  which  he  hath 
made,  and  neither  is,  nor  will  ever  be  fatigu'd 
with  his  Co-operation  :  becaufethe  Power  of 
God  can  no  ways  be  diminiihed,  weakned,  or 
broken,  as  being  conjoin  d  with  real  Eternity, 
or  rather  when  it  felf  is  the  very  Eternity  of 
real  Divinity.  Many  ftand  in  Admiration, 
that  the  Sun,  and  Moon,  and  Stars,  have 
been  fo  long  time  in  Motion,  and  move  fo 
fwifcly,  from  Eaft  to  Weit,  and  return  into 
their  Circles  without  Intermiffion  :  and  the 
thing  would  be  admirable  indeed,  but  that 
we  know  them  to  be  carried  by  an  Omnipo- 
tent God,  who  fuppcrts  all  things  by  the 
Word  of  his  Power.  Others  again  cannot 
but  wonder  that  the  infernal  Fire  mall  not 
be  confumed  by  eternally  burning,  nor  the 
Bodies  of  thofe  Wretches  be  diffolved  by  per- 
petual frying  in  Flames.  And,  indeed,  this 
might  not  only  be  accounted  wonderful,  but 
impoflible  too,  were  not  He,  who  makes  that 
Fire,  fo  to  burn  continually,  that  it  never' 
%  1  ftrrald 


So  Steps  of  Afcenfton  to  God. 

Jhould  be  quench'd ;  and  that  fo  preferves  the 
Bodies  of  thofe  tormented  in  that  Fire,  that 
they  mould  eternally  be  tortur'd,  and  never 
confum'd  ;  were  not  He,  I  fay,  that  thus  or- 
ders it,  an  Omnipotent  and  Eternal  God. 
And  laflly,  others  wonder,  that  God  fupports 
and  upholds  all  things  ,  and  undergoes  no 
Fatigue  in  fuftaining  fo  vaft  a  Bulk,  of  almoft 
an  infinite  Weight.  For,  a  Man  of  Might 
and  Strength,  an  Horfe,  an  Ox,  or  Elephant, 
can  bear  a  confiderable  Weight,  for  a  ihort 
inconfiderable  time.;  but  to  bear  the  whole 
Weight  of  Nature  and  Creation  without 
Pain  or  Wearifomnefs,  for  Eternal  Ages.,  fur- 
paifes  the  Power  of  all  created  things.  But 
they  had  reafon  to  wonder,  if  God  had 
Strength  in  Weight  and  Meafure,  as  all  cre- 
ated things  have :  but  iince  the  Power  of  God 
is  without  Stint  or  Limitation,  and  he  is  in- 
finite in  every  refped:  •  it  is  not  ftrange  if 
infinite  Strength  can  eternally  bear  the  molt 
ponderous  Bulk,  without  being  fatigu'd  or  tir'd.. 
Let  us  therefore  cry  out  with  the  Prophet 
ILfes,  Who ,  O  Lord  amongft  the  might j  is  like 
unto  thee  ? 


C  H  A  P.    1 1 1. 

II  E  next  thing  to  be  confider'd,  is  the 
Height  of  God's  Power,  which  is  placd 
efpecially  in  two  things.  For  in  the  firft  place, 
his'Omnipotency  maybe  faid  to.  reach  a  very 
great  height,  becaufe  He  alone,  hath  made 
thofe  things  which  are  moil  High  and  Eminent. 

The 


Steps  of  Afcenfion  to  God.  1 8 1 

The  things  which  are  below  the  Moon,  God 
alone  made  at  the  firft  Creation  of  things : 
but  the  fame  things  by  the  Agency  of  Crea- 
tures^ may  be  generated,  tranfmuted,  cor- 
rupted :  for  the  Elements  are  tranfmuted  one 
into  another,  as  to  the  Parts  of  each,  and 
out  of  the  Earth  are  produced  Herbs  and 
Trees ;  and  Animals  are  propagated  from 
Animals  -y  Fifties  breed  in  Water  :  Clouds  and 
Rain  in  the  Air  ;  Comets  in  the  Fire.  But 
Heaven,  and  the  Stars,  which  are  Bodies  of 
a  very  great  height,  were  created  by  God  a- 
lone,  as  they  are  preferved  by  him  •  nor  has  any 
Creature  the  leaft  Agency,  either  in  the  mar 
king,  altering,  dhTolving,  or  preferving  them. 
I  fee  the  Heavens,  faith  the  Prophet,  the  TVork  Pfal.  8, 
of  thy  Hands ,  the  Aloon,  and  the  Stars  which  the  u 
haft  ordained.  For  the  highefl:  and  moil  noble 
Works,  the  mod  High  hath  referv'd  for  Him- 
felf,  He  began  to  frame  them  from  the  very 
Foundation,  and  'twas  He  that  brought  them  to 
their  Height  and  Perfection.  So  likevvife  Spi- 
ritual things,  as  Angels,  and  the  Souls  of 
Men,  which  are  the  moft  noble  and  fublime 
Works  of  all,  thefe  God  alone  by  his  infinite 
Power  hath  created,  and  doth  prefeive,  and 
will  for  ever  fecure  from  Annihilation  and 
Corruption.  Nor  have  Creatures  any  iTiare 
in  the  Creation  of  thefe  things ;  and  tho' 
they  fhould  unite  their  whole  Force,  they 
would  not  be  able  either  to  produce,  or  de- 
itroy,  one  Angel,  or  one  Soul.  In  the  n^xt 
Place  the  height  of  Divine  Power  is  manifestly 
feen  in  Miracles,  which,  as  St.  Augufime  tells 
us  cc  are  Works  beude  the  ordinary  Courfe 
cc  and  Order  of  Nature,  which  happen  to 
N  3  crthe 


i  S  2  Steps  of  Afcenfion  to  Go  J. 

cc  the    Admiration  and  Aftonifhment  of  all 

Nature.,  and  Angels  themfelves.  What  Angel 
was  not  aitoniirf  d,  when  at  the  Command  of 
f.  ic  Jcfhux*  the  Sun,  and  Moon,  who  run  their 
Courfe  with  incredible  Speed,  did  on  a  (rid- 
den (rand  (till  ?  And  that  we  may  not  fup- 
pcfe  this  to  have  been  a  fortuitous  Accident, 
(nor,  indeed,  can  any  Man  imagine,  that  fo 
extraordinary  a  thing  mould  be  wrought  by 
mortal  Man,  whofe  Station  was  on  Earth) 
the  Holy  Spirit  tells  us,  that  God  cbeyd  *fc 
Voice  of  Mm,  Nor  did  Jojhua  properly  fpeak 
to  the  Sun  and  Moon  themfelves,  whom  he 
knew  uncapable  of  hearing  his  Command, 
but  directed  his  Prayers  to  the  Lord,  and  muft 
be  underftood  to  fpeak  after  this  manner  \ 
Thou  Sun,  at  God's  Command,  (land  (till 
upon  Giheon,  and  thou  Moon  in  the  Valley 
of  Jjahn.  But  the  Lord  obeyed  the  Voice 
of  Man,  that  is,  he  made  thofe  Lights  obey 
the  Voice  of  Man.  For  in  the  (acred  Ora- 
cles, God  is  (aid  to  do  thofe  things,  which 
he  caufes  to  be  done.  Thus  in  Genejis,  when 
the  Lord  faith  unto  Abraham^  Novj  I  know  that 
then  ftarcfi  God  :  the  Meaning  is,  now  have 
I  caufed,  that  both  thou  thy  (elf,  and  others, 
may  know,  that  thou  really  and  truly  fearefc 
God.  Of  this  kind  alfo  was  that  Work,  de- 
noting the  height  of  Divine  Power,  when 
the  Mcon,  at  the  PaMion  of  our  Lord,  which 
then  was  at  the  greater]:  diftance  from  the  Sun, 
came  to  the  Sun  with  a  moil  rapid  Courfe., 
and  being  under  it  three  Houis,  caus'dDark- 
n'efsin  the  Earth  ,•  and  when  thofe  three  Hours 
were  c ■-.  ^turned  with  the  fame  inexpref- 

iibie  Speed  to  the  Place  from  whence  it  came. 

All 


Steps  of  Afcenfion  to  God.         i 83 

All  which  St.  Dionyjtm  the  Areopagite  affirms  that 
he  faw,  and  made  Obfervations  upon  it.  And 
this  Miracle,  indeed,  is  contrary  to  the  for- 
mer, but  not  lefs  wonderful,  it  being  equal- 
ly ftrange  and  unaccountable,  and  above  the 
Power  of  Nature  in  general,  either  to  Hop 
the  Moon  in  her  Courfe,  or  force  it  to  a 
greater  Speed.  I  pals  by  thofe  Miracles  of 
giving  Sight  to  the  Blind,  and  of  raifing  the 
Dead,  and  many  other  of  that  fort,  which 
God  wrought  by  his  Prophets,  Apoftles,  and 
others  of  his  faithful  Servants  ,  all  which 
things  cry  out,  Who,  O  Lord,  among fi  the  "migh- 
ty is  like  unto  thee  ? 

But  I  cannot  omit  that  laft  and  greateft 
Miracle,  which  God  will  exhibit  at  the  End 
of  the  World,  when  all  that  have  died 
in  fo  many  Ages  mall  rife  together,  tho'  the 
Bodies  of  moil  are  crumbled  into  Dull  and 
A/hes  ,•  tho'  fome  have  been  devoured  by 
wild  Beafts,  and  fo  have  been  converted  into 
feveral  Bodies ;  tho'  others  have  been  buried 
in  Gardens  and  Fields,  and  have  been  tranf- 
muted  into  feveral  kinds  of  Herbs.  Which 
of  the  Angels  will  not  be  in  amaze,  to  fee, 
at  the  Almighty's  Command,  fo  many  Mil- 
lions of  Men  refume,  at  the  twinkling  cf  an 
Eye,  their  own  Bodies,  tho'  they  have  difap- 
pear'd  for  many  Ages,  tho'  the  manner  of 
their  Deaths  have  been  very  different,  and 
the  Particles  of  each  Body  very  distantly  dif- 
persM  ?  This  demonftrates  fuch  an  height  of 
Divine  Power,  that  with  refped  thereto  we 
may  likewife  fay,  Who,  O  God,  amcngft  the  migh- 
ty,  is  like   imio  thee  ? 

N  4  CHAP, 


184  Steps  of  Afcenfion  to  God. 


CHAP    IV. 

THERE  remains  for   our  Confideration 
the  Depth  of   Divine    Power,    which 
feems  to  ccnfift  in  thofe  Ways  and   Methods 
which  God  makes  ufe  of  in  his  Works  of  Cre- 
ation.   For   who   can  dive  into  his  way  of 
making   fomething  out  of  nothing  ?   Thofe 
could  not  fee  into  this  Depth,  who  concluded 
upon  this  as   a   try'd  and  certain  Principle, 
that  out  of  nothing,  nothing  is  made.     And 
we  alfo  in  this  matter,  believe  what  we  do 
not  fee.    But  we  confidently  rely  on   God, 
who  cannot  deceive  :  we  believe,  I  fay,  that 
Heaven  and  Earth,  and  all  that   therein  is, 
were  created  by  God  himfelf,  and  that  there 
was  no  precedent  Matter  to  work  upon.     Nor 
had  God,   indeed,    made  all  things  that  are 
made,  had  there  been  any  thing  prepar'd  to 
make  them  of.     But  how,  or  by  what  means, 
any  thing  could  be  made,  whereof  there  was 
no  precedent  Matter,  is  a  very  profound  A- 
byfs,  which  we  are  net  able   to  fearch  into, 
and  find  out.     But  further,  God  did  not  only 
anake  all  things  out  of  Nothing,  but  made 
them  alfo  in  Nothing  ,•  that  is,  without  pre- 
cedent Space,  or  Place,  wherein  that  might 
be  difpos'd  which  was  made,  which,  in  cor- 
poreal things  efpecially,  can  hardly  be  con- 
ceiv'd.     Here  therefore  is  like  wife  an  impe- 
netrable Abyfs.     Take  away,  faith  St.  Aiiguftinc 
in  his  Epiftie  to  Dardanmy  Space  of  Vlace  frfcm 
Bodies^  and  they   will  not  be  any   where3  and  be- 

caufe 


Steps  of  Afcenfion  to  God.  185 

caufe  they  frail  not  be  any  where,  they  will  have 
m  Being  at  all.  Therefore  if  there  were  no- 
thing before  God  created  Heaven  and  Earthy 
where  did  God  place  Heaven  and  Earth? 
They  could  not  certainly  be  placed  in  no- 
thing, and  yet  created  they  are,  and  are  them- 
felves  place  to  themfelves,  becanfe  He  that  is 
Omnipotent  both  would,  and  could  have  it 
fo  ,  tho'  our  Underftanding  cannot  compre- 
hend how  it  comes  to  be  fo. 

To  this  God  alluded  when,pleas'd  to  difcover 
his  Omnipotency  to  holy  Job,  he  faid,  Where 
waft  thou  when  I  laid  the  foundations  of  the  Earth,  J0^  % 
declare   if  thou  ha  ft   TJnderft  ending,  who  laid  the 
Meafures  thereof,  if  thou  canft  tell  ?  or  who  hath 
firetched  the  Line  npen  it  ?  upon  what  are  the  Foun- 
dations faften  d  ?  or  who  laid  the  Corner- fi  one  there- 
of ?  And  for  our  fuller  Convi&ion  that  thefe 
Works  of  Divine  Omnipotency  do  merit  the 
greaterr.  Commendation,  the  fame  Lord  im- 
mediately  fubjoyns,    When  the  Morning   Stars 
Jung    my  Praifes  together,  and  all  the  Sons  of  God 
flwutedfirjey.     For  the  holy  Angels  who  were 
created  together  with  Heaven  and  Earthy  and 
are  as  it  were,  fpiritual,  bright,  and  glorious 
Stars,  fo  that  they  feem  worthy  ,    in  feme 
meafure,  of  the  glorious  Appellation  of  God's 
Sons,  when  they  faw  Heaven  and  Earth  ftart 
out  of  nothing,  and  plac'd   in  nothing,  and 
yet  folidly  founded  upon  their  own  Balis,  they 
prais'd  the  Omnipotent  Architect  with  great 
Admiration  and  Rejoycing. 

Nor  doth  this  Confideration  lefs  perplex 
the  Underftanding,  that  God,  by  the  fole 
Command  of  his  Will,  ere&cd  fuch  immenfe 
and  vail  Fabricks.    For   we  know  that  in 

Euiid- 


1 8  6  Steps  of  Afcenfion  to  Go  J. 

Buildings  no  ways  comparable  for  Greatnefi, 
how  many  Instruments.,  Engines,  and  La- 
bourers, the  Mafter-Buiiders  have  Occafion 
for.  Who  then  by  Studying  can  find  out, 
how  Works  cf  fuch  Stupendous  Greatnefs, 
and  fuch  admirable  Variety,  Should  be  ac- 
complished merely  by  Virtue  of  the  inter- 
nal Will,  which  never  goeth  out  of  him  that 
willeth  ?  God  fpake,  (to  himfelf  no  doubt,  for 
the  Word  of  God  is  in  God,  and  is  God 
himfelf)  he  fpake,  I  fay,  by  commanding, 
and  expreSIing  the  Power  of  Will  :  Let  the 
Heavens  be  made,  and  they  were  made  >  let 
the  Earth  be  made,  and  it  was  made ;  let  there 
be  Light,  let  there  be  Sun,  let  there  be  Stars, 
let  there  be  Trees,  let  there  be  living  Crea- 
tures, let  there  be  Men,  let  there  be  An- 
gels, and  without  more  ado  they  were  all 
made.  To  this  add,  that  the  fame  God,  were 
he  fa  pleas'd,  can,  with  only  one  Beck,  de- 
Itroy  all  thefe  things,  and  the  Univerfe  toge- 
ther. But  there  is  yet  another  Depth  behind, 
and  is  this,  that  God  made  all  thefe  things, 
io  wonderful  for  Multitude  and  Greatnefs, 
and  variety  of  Parts,  and  Members,  in  one 
Moment  of  Time.  With  us,  the  Works  of 
Art,  and  Nature  require  length  of  time  to 
be  brought  to  Perfection.  We  See  that  Herbs 
are  fown  a  considerable  time,  before  they 
are  grown  up  :  Trees  require  Some  Years  to 
take  Root,  tofpread  their  Branches,  and  bring 
forth  F.uit,-  living  Creatures  carry  their 
young  a  great  while  in  the  Womb,  and  after 
feed  them  a  long  time  before  they  can  Shift 
for  themfelves.  I  need  Say  nothing  of  Arts, 
every  one  knows  that  a  little  time  is  infuf- 

%|ent, 


Steps  of  Afcenfion  to  God.  1 8  7 

ficient,  even  to  the  moil  Ingenious,  to  perfed 
and  compleat  their  Works. 

How  great  then  is  the  Divine  Power,  which 
brings  the  mightieft  things  to  Perfe&ion  in 
lefs  time  than  we  can  mention  them  ?  Nor 
do  I  enquire  whether  God  finifh'd  Heaven 
and  Earth,  and  all  that  is  therein,  in  one  mo- 
ment ?  Or  whether  his  firft  Creation  of  Things 
took  him  up  fix  entire  Days  ?  for  my  bufinefs 
is  not  to  folve  Queftions,  but  to  contrive 
helps  to  Afcend  to  God  from  the  confiderati- 
on  of  Things.  This  is  then  what  I  afTert, 
and  fland  amazed  at,  that  every  particular 
thing  had  the  firft  and  laft  Stroke  from  the 
Omnipotent  Creator's  Hand  in  one  moment 
of  Time.  As  for  Earth,  and  Water,  and  Air, 
and  Fire,  there  is  a  general  Agreement  that 
they  were  made  in  a  Moment  ,•  and  likewiie, 
that  Angels  were  fo  made.  Touching  the 
Firmament,  and  the  divifion  of  Waters,  it  is 
well  known,  that  all  thefe  were  made  by  the 
fole  virtue  of  the  Word,  faying,  Let  there  be 
a  Firmament  in  the  midst  of the  Waters,  and  that 
too  in  a  Moment  ,•  for  it  follows,  And  they 
were  made.  St.  Chryfofiome  faith,  He  did  but 
ipeak,  and  the  Work  follow'd.  And  upon 
thefe  words,  Let  the  Earth  bring  forth  the  green 
Herb,  and  it  was  fo,  he  thus  flourilhes :  Who 
can  confider,  and  not  be  amazed,  that  thefe 
few  words  of  the  Lord,  Let  the  Earth  bring 
forth,  fhould  beautine  the  face  of  it  with  va- 
rious Flowers,  as  with  a  Garment  curicuflv 
embroidered.  You  might  have  feen  the 
Earth,  which  was  before  deform'd  and  uncul- 
tivated, ail  on  a  Hidden  vie,  in  a  manner, 
with  Heaven  it  felf,  for  Beauty  and  Orna- 


ment. 


1 8  8  Steps  of  Afcenfion  to  God. 

ment.  And  afterwards,  upon  thefe  words., 
Let  there  be  Light,  he  thus  refle&s  ,•  He  did 
but  fpeak,  and  this  admirable  Inftrument,  the 
Sun,  was  created.  "What  if  we  fliould  add, 
that  in  the  fame  Moment,  and  by  the  fame 
Word,  the  fame  Creator  made  the  Moon,  and 
all  the  Stars.  And  upon  thefe  words,  Let  the 
Waters  bring  forth,  &c.  he  thus  defcants,  What 
Tongue  can  fufficiently  exprefs  the  Creator's 
Praife  ?  For  as  he  only  laid  of  the  Earthy 
Let  it  bring  forth,  and  it  was  immediately  ena- 
mel'd  with  infinite  Flowers  and  Herbs  of  fe- 
veral  kinds ,•  fo  now  he  only  fays,  Let  the  Wa- 
ters bring  forth,  and  there  were  inftantly  cre- 
ated, fo  many  kinds  of  creeping  and  flying 
Creatures  as  cannot  be  recounted.  Who  there- 
fore among!?  the  mighty  is  like  unto  thee,  O  Lord  ? 


CHAP.    V. 

AND  now,  my  Soul,  thou  art  fully  in- 
form'd,  how  great  the  Power  of  thy 
Creator  is,  which,  as  to  Breadth,  extends  it 
felf  to  all  things ;  as  to  Length,  is  of  eternal 
duration,  and  which  fupports  and  governs  all 
things  without  fatigue  or  wearilbmnefs  :  As 
for  Height,reacheth  to  the  making  thofe  things 
which  not  only  feem,  but  really  are  impofli- 
ble  to  all  but  God  :  As  for  Depth,  doth  fo 
effect  and  bring  about  things,  that  the  man- 
ner of  his  Operations  is  above  created  Un- 
derftanding,  becaufe  he  makes  all  things  of 
nothing,  in  nothing,  without  Inftruments, 
and  Time,  only  by  his  Word  and  Command. 

He 


Steps  of  Afcenfion  to  Go  J.  i  S? 

Hcfpake,  faith  the  Prophet,  and  they  were  made  ;  P&1-  *49> 
he  commanded^  and  they  were  created.  From 
which,  if  thou  art  wife,  thou  wilt  inferr, 
how  much  it  concerns  thee,  whether  God 
is  pleas'd  or  angry  with  thee  ;  whether  he  is 
thy  Friend  or  thine  Enemy  :  For  if  thou  haft 
incurr'd  his  Difpleafure,  and  provok'd  his  An- 
ger, he  can  ftrip  thee  in  a  Moment  of  all 
thofe  things  wherein  thou  haft  plac'd  thy 
Delight ;  and  inflid  all  kinds  of  Miferies  up- 
on thee,  from  which  thou  canft  not  be  deli- 
vered, for  who  can  encounter  Omnipotency  ? 
Should  it  be  thy  Fortune  to  meet  thine  im- 
placable Enemy,  when  thou  art  naked,  and 
unarm'd,  and  he  fhould  affault  thee  with  an 
Inftrument  of  Death,  what  would'ft  thou  do  ? 
How  would'ft  thou  Sweat,  grow  Pale,  and 
Tremble,  and  falling  upon  thy  Knees,  how 
earneftly  would'ft  thou  beg  for  Mercy  ?  And 
yet  fuch  an  Enemy  is  no  more  than  Man  ; 
and  it  may  be,  that  either  by  running  away, 
or  by  refiftance,  or  by  difarming  him,  thou 
might'ft  efcape  Death  :  But  what  wilt  thou 
do  with  an  offended  God,  from  whom  there 
is  no  making  thy  efcape,  becaufe  he  is  in  all 
places ;  againft  whom  Refiftance  doth  not  fig- 
nine  any  thing,  becaufe  he  is  Omnipotent- 
nor  canft  thou  put  any  ftop  to  his  Proceedings, 
for  ;his  Order  and  Execution  go  hand  in  hand. 
Therefore  the  Apoftle  had  good  reafon  to  fay, 
It  is  a  terrible  thing  to  fall  into  the  hands  of  the  Heb.  10, 
living  God.  But,  on  the  contrary,  if  God  is 
thy  Friend,  and  thou  art  his  Favourite,  who 
can  be  in  a  more  happy  condition  than  thou  ? 
for  he  is  able  to  enrich  thee  with  all  Good 
Things  j  and  if  he  is  thy  Friend,  he  is  no  lefs 

wil- 


ipo  Steps  of  Afcenfion  tp-God. 

willing  than  able  fo  to  do,  and  withal  to  de- 
liver  thee  from  all  Evils.  It  is  in  thy  power, 
whillt  on  this  fide  the  Grave,  to  render  him 
either  a  God  of  Anger  and  Vengeance,  or  si 
tender  Father  and  companionate  Friend  :  for 
God,  both  by  the  Prophets  in  the  firft  place, 
and  then  by  his  Son  and  Apoftles  in  the  Holy 
Scriptures,"  is  perpetually  calling  to  us,  invi- 
ting Sinners  to  Repentance,  and  the  Righte- 
ous to  keep  his  Commandments,  that  fo  he 
may  account  the  one  and  the  other  his  moft 
dear  Children,  and  Heirs  of  his  eternal  King- 

Ch.  33.  dom.  Hear  what  is  faid  in  Ez^ekiel,  As  I  live, 
faith  the  Lord  God,  I  have  no  flea  fare  in  the  death 
of  the  wicked,  but  that  the  wicked  turn  from  his 
way  and  live  ;  turn  ye,  turn  ye,  from  your  evil 
ivajs,  for  why  will  ye  die,  O  houfe  of  Ifrael ! 
And  a  little  after,  As  for  the  wickednefs  of 
the  wicked  he  /hall  not  fall  thereby,  when- 
ever he  /hall  turn  from  his  Wickednefs.  And 
Efaia's  and  Jeremy,  and  the  other  Prophets  con- 
firm what  Ez,ekiel  faith,  for  they  were  all  in- 
fluenced by  one  Spirit,  which  made  them 
proclaim  one  and  the  fame  thing.  Hear  the 
Son  of  God,  when  he  began  to  preach  :  Jeftis 

Ch.  4,       began  (faith  Matthew}  to  f reach  and  to  fay,  Re 
pent,  for  the  Kingdom  of  Heaven  is  at  hand.   Hear 
Paul  the  Apoflle  fpeaking  of  himfelf  and  his 
Feliow-Apoftles,  in  his  fecond  Epiffle  to  the 
Corinthians,    We  are,    faith  he,  Ambajjadors  for 

2  Cor.  j,  Chrisf,  as  though  ChriH  did  exhort  you  by  us,  we 
befeech  yen  in  the  name  of  ChriH,  be  ye  reconciled 
unto  God.  What  can  be  more  plain  ?  what 
more  comfortable  ?  The  Apoffie  in  the  name 
of  Ghriff,  befeeches  us  to  be  reconcii'd  to 
God,  intreats  and  begs,  that  we  would  pro- 
pitiate' 


Steps  of  Afcenfion  to  Go  J.  t  $  i 

pitiate  him  j  and  not  provoke  him  to  anger 
againft  us.  Who  now  can  have  any  doubt  of 
God's  being  mercifully  inclin'd  to  us,  if  we 
heartily  return  unto  him  ?  There  is  no  doubt 
but  he  will  receive  thcfe  that  return,  as  that 
moft  indulgent  Father  receiv'd  his  Prodigal 
Son.  But  after  our  return  and  obtaining 
Pardon,  what  doth  he  require  of  us,  in  order 
to  continue  his  Friends,  and  his  Sons,  but  to 
keep  his  Commandment  ?  If  thou  wilt  enter 
into  Life,  faith  our  Lord,  keep  the  Commandments. 

Obj.  And  left  thou  fhould'iT.  be  tempted  to 
fay,  without  the  Divine  Afliftance  there  can 
be  no  keeping  of  the  Commandments. 

Sol.  Hear  St.  Auguft'm,  in  his  explication 
of  the  Pfalms,  who  fpeaking  of  that  Com- 
mandment, which  imports  the  greateft  dif- 
ficulty of  all,  that  is,  of  laying  down  our  Life 
for  our  Brethren,  doth  ufe  thefe  words ;  God 
would  not  command  us  to  do  this,  if  he  adjudgd 
it  impoffible  for  Man  to  do  it.  And  if,  confidering 
thine  Infirmity,  thou  faint  eH  under  the  Command- 
ment,  ftrengthcn  thy  felf  by  Example.  And  in- 
deed Example  is  very  fignificant  to  thee  :  He 
that  gave  the  Example,  is  ready,  and  at  hand  to  aid 
and  fuccour  thee.  And  that  in  the  Mouth  of 
two  Witneffes  every  Word  may  be  eftabiifhed, 
hear  St.  Leo,  Cod,  faith  he,  doth  juftly  infisl 
upon  the  Obferuation  of  his  Commands,  becaufe  his 
Grace  is  ready  to  co-operate  with  our  Endeavours. 
Why  then,  my  Soul,  art  thou  afraid  to  betake 
thyTelf  boldly  to  the  way  thou  art  command- 
ed to  walk  in,  when  thou  art  accompanied 
by  him,  who  by  the  mighty  efficacy  of  his 
Grace,  makes  what  is  crooked  limit,  and 
rough  ways  plain  ?  By  the  concurrency  of  this 

Grace 


i^2  Steps  of  Afcenfion  to  God. 

Grace  the  Yoke  of  the  Lord  is  made  earte^ 
and  his  Burden  light  :  And  St,  John  affirms, 
that  his  Commandments  are  not  grievous  :  But  if 
they  ihould  feem  grievous,  confider  how  much 
more  grievous  the  Torments  of  Hell  will  be  $ 
nor  wilt  thou  adventure,  if  thou  art  not  befides 
thy  felf,  to  make  the  Experiment.  But  confider 
this  again  and  again,  and  never  let  it  flip  out 
of  thy  Mind,  that  New  is  the  feafon  of  Mer- 
cy^ that  Hereafter  will  be  the  time  of  Judg- 
ment :  that  Now  thou  art  at  liberty  to  offend,- 
Hereafter  a  neceffity  will  be  laid  upon  thee  of 
fuffering  molt  grievous  Purilhment :  That 
Now  we  may,  without  difficulty,  tranfadt 
and  accommodate  Matters  with  God  ;  and, 
with  a  little  labour  of  Repentance,  obtain 
Favour  and  Pardon  ;  and  with  a  fhort  Sor- 
row, buy  off  everlaiting  Lamentation  ;  and, 
contrariwife,  that  the  Kingdom  of  Heaven 
may  now  be  purchas'd  by  good  Works,  pro- 
ceeding from  the  virtue  of  Charity  ;  that 
Hereafter  one  drop  of  cold  Water  cannot  be- 
procured  with  the  Wealth  of  the  Univerie* 


THE 


*93 


THE 

Twelfth  Step. 

From  the  Confederation  of  the  greatnefs  of 
the  Wifdom  of  Gody  by  jimilitude  of 
Corporeal  Greatnejs. 


CHAP.     I. 

HOW  far  the  Apoftle  was  in  the  right, 
when  in  the  clofe  of  his  Epiftle  to  the 
Romans,  he  affirms ,  That  God  is  only  Rom-  16. 
wife,  whoever  will  attentively  confider  the 
breadth,  length,  height,  and  depth  of  Divine 
Wifdom,  will  eafily  underftand.  And  to  be- 
gin with  Breadth  ;  there  needs  nothing  to 
evince  the  Wifdom  of  God  to  be  infinitely 
rroad,  but  to  confider,  that  he  perfectly  and 
diiiin&ly  knows  all  things  in  nature,  from  the 
molt  glorious  Angel,  to  the  moil  defpicable 
Worm  :  Nor  do  intire  Subftances  only  fall 
within  his  Knowledge,  but  he  is  acquainted 
alfo  with  their  Parts,  Properties,  Powers,  Ac- 
cidents and  Actions.  From  hence  are  thofe 
Sayings,  Thou  telkfi  my  Steps  $  and,  The  Lord 
hath  r  effect  to  the  ways  of  Man,  a?id  confidant h 
all  his  wings.  Now,  if  he  number  and  con- 
*     *  O  fider 


1^4  Steps  of  Afcenfion  to  Go  J. 

fider  every  Step,  how  much  more  the  A&ions 
of  the  Mind,  whether  they  are  good  or  bad  ? 
And  if  God  hath  numbred  our  very  Hairs, 

Mat*  10.  according  to  the  Saying  of  our  Lord,  The 
hairs  of  your  head  are  all  numbred  ,*  how  much 
rather  doth  he  know  all  the  Members  of  our 
Bodies,  and  all  the  Faculties  of  our  Minds  ? 
And  if  he  knows  the  number  of  the  Sands  of 
the  Sea,  and  of  the  drops  of  Rain,  as  is  in- 

Chap.  i.  inferr'd  from  Ecckfiaftkus ;  how  much  rather 
may  we  conclude,  that  he  knows  the  number 
of  the  Stars,  and  Angels  ?  And  if  he  fhall 
bring  every  idle  word  that  Men  fhall  utter, 
into  Judgment,  as  our  Lord  himfelf  teftifies, 
then  doubtlefs  he  mult  hear  at  one  and  the 
fame  time  the  words  of  all  Men ;  and  not  on- 
ly thofe  words  which  are  uttered  by  the  Or- 
gans of  the  Body,  but  even  thole  of  the 
Mind,  that  is,  Mens  Thoughts  and  Defires. 
How  great  then  and  how  unmeafurable  is  this 
Latitude  of  Wifdom,  which  comprehends  all 
things  at  once,  which  are,  have  been,  which 
ihall  be,  and  which  are  capable  of  being  ? 
Nor  is  it  any  difparagement  to  the  Divine 
Mind,  that  ib  many,  and  fuch  mean  things 
fall  under  his  Cognizance,  as  the  infatuated 
V/ifdom  of  fome  Philofophers  hath  fancied  : 
We  might  perhaps  fufpecl  fuch  a  thing,  if 
God,  as  we,  did  derive  his  Knowledge  from 
Things  ;  but  when  he  feeth  all  things  in  his 
Lffence,  there  is  no  danger  of  difparagement. 
And  yet  'tis  far  more  noble  to  attain  to  Wif- 
dom by  fearching  and  inquiring  after  it, 
which  is  proper  to  Man,  than  to  be  utterly 
devoid  of  it,  which  is  the  cafe  of  Brutes  ;  as 
It  is  better  to  be  blind,  which  is  proper  to 

Ani- 


Steps  of  Ajcenfion  to  God.  1 9  5 

Animals^  than  without  Blindnefs  to  be  inca- 
pable of  feeing,  which  is  the  Cafe  of  Stones. 
Nor  are  the  other  Members  of  the  Body  more 
noble  than  the  Eyes,  becatife  they  cannot  be 
blinds  but  the  Eyes  are  more  noble  than  they, 
as   having  the  Faculty  of  feeing,  tho'  they 
are  in  a  capacity  of  becoming  blind,  as  St. 
Auguftin  very  well  argues  in  his  Bock  De  Civi- 
tate  Deh     And  upon  this  account,   my  Soul, 
thou  oughteft  to  be  very  careful  at  all  times 
and  places,  to  regulate  thy  Thoughts,  Words, 
and  Actions,  according  to   divine   direction, 
becaufe  there  is  not  a  Thought,    Word,    or 
A&ion,  but  what  is  feen,  heard,  and  obferv'd 
by  God.     For  if  thou  wouldeft  not  adventure 
to  a&,   or  fpeak  any  thing  amifs,  tho'   thy 
Inclinations   did  earneftly  follicit  thee  there- 
to, wert  thou   perfwaded  that    only  a  Man 
did  hear  or  fee  thee  ;    how  dareft   thou  fo 
much  as  harbour  a  wicked  Thought,  whilft 
God   beholds   with    Indignation  ?    cc  Admit, 
*  faith  St.  Auguftine,  a  Man  could  efcape  hu- 
a  mane  Eyes,  what  will  he  do  with  that  Ccs- 
a  leftial  Overfeer,  from  whom  nothing  is  con- 
w  ceal'd.     And  St.  Bafil  in  his  Book  of  Virgi- 
nity, fpeaking  to  a  Virgin  fhut  up  in  her  Clo- 
fet,  and  alone,  doth  admomfh  her   to  reve- 
rence her  Spoufe,  who  is  every  where  prt^tnty 
as  like  wife  God  the  Father,  with  the  Holy 
Ghoft,  and    the  innumerable    Company    of 
Angels,    and  together  with  them  the  holy 
Spirits  of  the  Fathers  :  For,  faith  he,  there  is 
not  one  of  all  thtfc,  who  Jeeth  not  all  things  in  all 
Places.     O  happy  Soul  of  mine,  wert  thou  at 
•all  times  fenfibie,  of  thy  being  plac'd   on  a, 
confpicuous  Theatre,    even  in  the  groffeft 
O  2  Dark- 


ip6  Steps  of  Afcenfion  to  God. 

nefs,  and  profoundeft  Silence  ;  how  perfect  a 
Life  wouldeft  thou  lead  i  how  carefully  would- 
eft  thou  avoid  all  Irreverence,  and  all  wan- 
dering of  Thought !  For  this  is  what  the  Lord 
fometimes  faid  to  the  Patriarch  Abraham,  Walk 
before  me,  and  be  thou  perfect  ;  that  is,  confider 
that  thou  art  ever  in  my  Sight,  and  then  thou 
wilt  not  fail  to  be  perfect. 


CHAP.    II. 

TH  E  Length  of  Divine  Wifdom  mani- 
fefts  it  felf  in  the  Knowledge  of  things 
future  :  for  God  has  fuch  a  penetrating  Sight, 
that  from  Eternity,  he  faw  what  fhouid  hap- 
pen to  the  end  of  Time,  and  beyond  that,  to 
Eternity  :  to  which  Length  there  can  be  no- 
i39«  thing  added,  no,  not  in  Imagination.  Thou 
underfiandefi,  faith  David  in  the  Pfalms,  my 
thoughts  afar  off;  and  a  little  after,  Thou  know  eft 
all  things,  l.  e.  the  things  that  are  now,  thofe  that 
have  been  of  old,  and  fuch  as  pall  be  hereafter. 
The  Prophetical  Books  abound  with  very 
clear,  and  very  true  Predictions,  which  they 
Jpoke  not  of  themfelves,  but  as  Zacharias 
Luke  r  fings,  God /pake  by  the  mouth  of  his  holy  Pro- 
phets, which  have  been  (ince  the  world  began. 
And  this  fore-feeing  things  future,  and  pre- 
dicting when  they  mould  happen,  is  fo  pro- 
per to'  God  alone,  that  He  himfelf  faith  by 
TLfaias,  Declare  the  things  that  JJjall  be  hereafter 9 
and  by  this  we  flu II  know  that  ye  are  Gods,  And 
that  we  may  confider  a  few  PafTages  out  of 
many  :  Efaias  hath  thefe  Words,  Thus  faith 

thf 


Steps  of  Afcevfion  to  God.  jpy 

the  Lord  to  his  Anoint  ed,  to  Cyrus,  whofe  right  hand 
I  have  holden,  to  fubdue  Nations  before  him,  and 
turn  the  backs  of  Kings,  &C.  Where  the  Mo- 
narchy of  the  Perjians  is  fortold,  and  the  firft 
King  of  the  Terjians  is  called  by  his  proper 
Name,  Cyrus ;  and  a  reafon  is  fubjoyn  d,  why 
God  would  exalt  Cyrus,  viz,,  becaufe  he  Inould 
loofe  the  Babylcnijh  Captivity  :  all  which 
things  were  accomplilhed  about  two  hundred 
Years  after.  Daniel  likewife  by  the  Simili- 
tude of  an  huge  Statue,  whofe  Head  was  of 
Gold,  the  Breaft  Silver,  the  Belly  and  Thighs 
Brafs,  the  Feet  part  of  Iron,  and  part  of  Clay, 
very  plainly  foretells  the  four  Monarchies,  of 
the  Babylonians,  Per/tans,  Grecians,  and  Romans  : 
and  under  the  la  ft  Empire,  he  foretells  the 
Kingdom  of  Chrift,  that  is,  the  Chriftian 
Church,  and  that  it  ihould  be  greater  than  all 
thefe.  And  then  fo  plainly  defcribes  the 
"Wars  of  the  SuccefTors  of  Alexander  the  Great, 
that  fome  Heathens  have  fufpe&ed  the  Ac- 
count not  to  be  given  till  after  the  Wars  were 
finiihed.  And  to  omit  other  Paftages,  Chrift 
himfelf,  lamenting  in  Luke  the  Definition  of 
Jerufalem,  which  was  to  happen  many  Years 
after,  defcribes  every  thing  fo  diftin&ly,  and 
particularly,  as  if  he  were  not  prophefying 
of  what  was  to  come,  but  relating  what  had 
already  happen'd.  I  omit  many  other  Pre- 
dictions, wherewith,  as  I  faid  before,  the 
Books  of  the  Prophets  abound.  Now  Aftro- 
logers,  and  all  other  Diviners,  who  would 
feem  to  be  the  Apes  of  God,  are  to  be  laugh'd 
at,  and  exploded.  Nor  is  it  poffible  they 
fiiould  give  a  true  Account  of  future  Con*, 
tingencies,  efpecially  in  things  at  Liberty, 
O  3  unleis 


ip8  Steps  of  ^f- en/ion  to  God. 

unlefs  they  cafually  hit  upon  Truth.  For 
whereas  the  Will  of  God  fuperintends,  and 
prcfides  over  all  Caufes,  neceffary,contingent, 
and  free,  and  can  hinder  inferior  Caufes, 
when  he  pleafes ;  no  Man  can  foretell  any 
thing  with  certainty,  but  he  to  whom  God 
is  pleas'd  to  manifefthis  Will,  as  he  often  did 
to  the  Prophets.  And  this  is  fo  true,  that 
the  Devils  efpecially  affeded  to  be  account- 
ed Gods  hereby,  becaufe  they  gave  out  Ora- 
cles, and  foretold  Futurities,  as  St.  Augufiine 
attefts  in  his  Bocks  De  Civitate  Dei.  But  the 
fame  eminent  Do&or  of  the  Church,  in  his 
Book  of  the  Divination  of  Demons,  plainly 
demonitrates,  that  their  Divination  is  as  falfe 
as  their  Divinity.  For  they  declare  nothing 
in  plain  terms,  fave  what  they  themfelves 
will  do,  or  what  being  already  done,  in  fome 
ether  Place,  they  having  the  advantage  of  na* 
tural  Quicknefs,  relate  as  future  to  thofe  that 
are  remote  ;  or  what,  according  to  their  long 
Experience  of  the  Courfe  of  Nature,  they 
conje&ure  will  happen  :  As  Mariners  ufe  to 
foretell  Storms ;  Husbandmen  Rain  j  Phyfi* 
cians  Difeafes.  But  thefe  Demons  being  in- 
terrogated about  future  Events,  of  which  they 
are  ignorant,  they  either  anfwer  indirectly, 
or  in  Equivocal  Terms ;  and  when  they  are 
accufed  of  Fal/hood  ,  and  Miftake ,  they 
charge  their  Inquirers  with  Dulnefs,  in  not 
rightly  apprehending  their  Anfwer.  There- 
fore the  Lord  our  God,  of  whofe  Wifdom 
there  is  no  bounds,  is  the  only  Oracle  of 
Truth  ,•  and  foretells  what  is  true  of  all  things 
future,  even  of  things  contingent,  and  free. 

CHAP. 


Steps  of  Afcenfion  to  God.         199 


CHAP.    III. 

NO  W  the  Height  of  Divine  Wifdom  is 
very  lofty  indeed,  and  very  far  furpaf- 
feth  the  Sublimity  of  Human  or  Angelical 
Wifdom.    The  Height  of  Wifdom  is  known 
by  the  Excellency  of  its  Object,  Power,  Spe- 
cies,  and  Acting.      The  Objed  of  Divine 
Wifdom,  both  Natural,  and  Adequate,  is  the 
Divine  EfTence  it  felf,  which  is  high  in  fuch 
a  tranfcendent  Degree,  that  it  is  not  a  pro- 
portionate Objed  either  to  Humane,  or  An- 
gelical Understanding.     Therefore  the  An- 
gels of  the  very  fupream   Order,  cannot  af- 
cend  fo  high  as  to  fee  God,  except  they  are 
lifted  up  by  the  light  of  Glory.    And  this  is 
the  reafon  why  God  in  holy  Writ,  is  faid  to 
be  invifible  ;  To  the  King  eternal,  immortal,  in-  x  Tim.  i» 
vifible,  the  only  wife  God ;  faith  the  Apoftie  in 
his  former  Epiftle  to  Timothy.    Who  aifo  tells 
us  in  another  Place,  that  Gad  dwells   in  light  chap.  6. 
that  cannot  be  approached.  Then  fecondly,  Pow- 
er, which  in  us  is  an  Accident,  in  God  is  a 
Divine  Subltance,  and   therefore  is  in  Him 
in  a  much  nobler  and  higher  Degree  than  in 
us.    And  then  thirdly,  Species  is  by  fo  much 
the  more  eminent,  by  how  much  the  more 
things  it  reprefents  ;  and   therefore  Angels, 
the  more  univerfal,  and  the  fewer  Species  they 
have,  are  faid  to  have  fo  much  the  higher 
Knowledge.     How  great  then  is   the  height 
of  Divine  Wifdom,  who  has  no  other  Species, 
but  his  own  Eifence,  which  is  but  one,  and 

O  4  is 


oo  Steps  of  Afcevfion  to  God* 

is  fufficient  of  ir  felf  alone,  for  God  both  to 
reprefent,  and  know,  not  only  Himfelf,  but 
all  things  befides,  that  either  are  created, 
ftall,  or  may  be  created.  And  in  the  fourth 
and  laft  Place,  that  is  accounted  the  moft  no- 
ble and  fublime  Wifdom,  which  knoweth  moft 
things  by  the  feweft  Ads  :  but  God  by  one 
only  Act  of  Intuition,  which  ftill  continues 
vigorous  and  immutable  in  him,  perfectly 
knows  both  Himfelf,  and  all  other  things. 
The  Wifdom  therefore  of  God,has  the  Pre-emi- 
nence, and  ought  to  be  terrnd  the  molt  High. 

Lift  up  now,  my  Soul,  thine  Eyes,  and  fee 
hew  vaft  a  difference  there  is  betwixt  thy 
Knowledge,  and  the  Wifdom  of  thy  Creator. 
For  thou  by  many  A&s  in  running  backward 
and  forward,  this  way,  and  that  way,  canft 
hardly  attain  to  a  perfect  Knowledge  of  fome 
one  thing  :  but  on  the  contrary,  thy  Creator, 
by  one  only  A6t,  moft  clearly  and  diftin&ly 
fees  Himfeif,  and  all  things  befide.  And  yet 
thou  thy  felf,  huddled  up  as  thou  art  in  Dark- 
nefs,  mayeft  afcend  upon  the  Wings  of  Faith 
and  Love,  to  fuch  an  height,  that  after  thou 
haft  laid  a  fide  this  mortal  Body,  and  /halt  be 
changd  from  Glory  to  Glory,  in  the  Light  of 
God,  thou  mayeft  fee  God,  who  is  Light  ,* 
and  being  made  like  unto  God,  thou  alfo  at 
one  View,  and  that  continuing  for  ever,  /halt 
be  able  to  fee  God  -  in  Himfelf,  as  alfo  thy 
felf,  and  all  things  that  are  created  in  God, 
at  the  felf  fame  time.  For  what  is  there, 
(faith  St.  Gregory  in  his  Dialogues)  that  he  doth 
not  feey  who  beholds  him  that  feeth  all  things  ? 
And  what  Pleafure,  what  Glory,  what  Plen- 
ty of  all  things  flialt  thou  find,  when  admit- 
ted 


Steps  of  Afcenfion  to  God.  20 1 

ted  to  inacceffible  Light,  thou  fhalt  partake 
of  all  the  Treafures  of  thy  Lord  ?  The  Queen 
of  Sheba  in  hearing  the  Wifdom  of  Solomon, 
and  beholding  the  regular  Order  amongft  the 
Servants  of  his  Houfe,  was  aftoniih'd  even  to 
Extafy,  and  at  laft  thus  cry'd  out ,•  Happy  are 
thcfe  thy  Men,  and  thefe  thy  Servants,  ivho  ftand 
continually  before  thee,  and  hear  thy  Wifdom,  And 
what  proportion  is  there  between  the  Wif- 
dom of  Solomon,  and  the  Wifdom  of  God, 
who  is  not  only  wife,  but  Wifdcm  it  felf  ? 
And  what  is  the  Regularity  and  Order  of  So- 
lomons Servants,  compared  with  that  of  the  fe- 
veral  Orders  of  Angels,  of  whom  thoufands 
of  thcujands  minifier  unto  him,  and  ten  thou  fan  d 
times  ten  thoufand  ft  and  before  him  ?  Surely  if 
thou  hail  but  the  leaft  reli/h  of  thefe  things, 
thou  wouldeft  run  all  Hazards,  thou  wouldeft 
undergo  the  greateft  Labour,  and  willingly 
fiiffer  the  greateft  fmart  to  gain  the  Favour 
of  God.  Humble  thy  felf  therefore  under 
the  mighty  Hand  of  God.,  that  he  may  exalt 
ihse  in  the  day  of  ViMtation.  Humble  thy 
Undemanding^  and  make  it  obedient  to  Faith, 
that  thou  mayeft  be  exalted  to  Yifion.  Bring 
down  thy  Wiii  to  the  Obedience  of  the  Com- 
mandments, that  thou  mayeft  be  exalted  to 
the  glorious  Liberty  of  the  Sons  of  God  :  e- 
nure  thy  outward  Man  to  Patience  and  La- 
bours, that  God  may  glorifie  it,  and  exalt  it; 
to  everlafting  Peace  and  Quiet. 


CHAP. 


<2  r*.  O 


Steps  of  Afcenfion  to  God. 


i 


C  PI  A  P.    IV. 

T  remains  that  we  confider  the  Depth  of 
Divine  Wifdom,  which  feems  efpecially 
to  confift  in  fearching  out  the  Reins  and 
Hearts.,  that  is.,  in  the  Knowledge  of  Men's 
Thoughts,  and  Defires.,  efpecially  of  fuch  as 
they  fhall  hereaft  erentertain.  From  hence  pro- 
i  King.i6ceedthefe  Sayings.,  Man  feeth  the  things  that  ap- 
2  Chio.  6.  pear ^  bat  the  Lord  looketh  into  the  Heart  :  and  thou 
only  know  eft  the  Hearts  of  the  Sons  of  Men.  Thus 
in  Pfalm  139,  Thou  under  ft  andeft  my  Thoughts 
afar  off,  thou  compafefi  my  Path,  and  my  lying 
down,  and  art  acquainted  with  all  my  Ways  ;  and 
in  another  Place,,  He  hnoweth  the  Secrets  of  the 
27,  Heart.  So  feremyy  The  Heart  of  Man  k  wicked 
and  unfearchabhy  who  fhall  know  it  ?  I  the  Lord 
who  fcarch  the  Heart  and  the  Reins.  Which 
Place  the  feventy  thus  render,  The  Heart  of 
Man  is  deep,  and  unfearchable.  And  St.  Je- 
rome expounding  this  Place,  doth  put  us  in 
mind  that  the  Divinity  of  Chrift  is  from  hence 
fully  prov'd  ,  becaufe  he  difcovered  the 
Thoughts  of  Men,  which  God  alone  can  fee 
Mat.  9.  into.  Thus  we  read.  When  J  ejus  perceivd 
Luke  6.  their  thoughts  :  But  he  knew  their  thoughts  :  And, 
Why  do  ye  think  thefe  things  in  your  hearts. 
Therefore  every  Thought,  and  every  Defire 
of  Man,  even  prefent,  and  really  in  being, 
are  fo  very  deep^  that  neither  Angels^  Devils, 
nor  Men,  can  dive  fo  far  as  to  find  them  out : 
but  yet  a  future  Thought  or  Defire,  is  a  much 
greater  Deep.    Men  and  Angels  are  fo  far 

from 


Steps  of  Afcevfion  to  God.  203 

from  penetrating  into  thefe,  that  they  cannot 
fo  much  as  conceive  the  Methods  of  God, 
(who  only  knows  them,)  in  his  Inquiry  and 
Search  into  them.  And  this  David  feems  de- 
firous  to  fignify  when  he  faith,  Such  Knowledge 
is  too  wonderful  for  me,  i.  e.  Such  Knowledge 
is  fo  myfterious  that  I  cannot  underftand  the 
reafon  of  it  :  It  is  high,  and  I  cannot  attain 
unto  it  :  that  is,  it  lies  out  of  my  reach,  and  I 
can  by  no  means  comprehend  the  reafon  of 
it,  But  he  fpeaks  of  the  Knowledge  of  future 
Thoughts.  For  he  had  faid,  Thou  didfi  un- 
der ft  and  my  thoughts  afar  off,  and  didfi  fcrefee  ail 
my  ways.  Of  the  fore-knowledge  therefore 
or  thefe  Thoughts,  and  thefe  Ways,  he  thus 
faith,  This  Knowledge  is  too  wonderful  for  me,  it 
is  high,  I  cannot  attain  unto  it  :  To  this  per- 
haps it  may  be  anfwer'd,  that  God  fees  thefe 
future  Thoughts  in  his  Eternity,  to  which  all 
things  are  prefent,  or  in  the  pre-derermina- 
tion  of  his  Will.  But  were  it  fo,  fuch  Know- 
ledge would  not  be  wonderful  :  for  we  our 
felves  can  eafily  tell  what  we  will  do,  or 
what  things  are  prefent,  and  before  our  Eyes. 
But  the  Scripture  faith,  that  God  fearcheth 
the  Pveins,  and  Hearts,  and  there  fees  what 
Men  defire,  and  mufe  upon,  and  what 
Thoughts  and  Defires  fhall  afterwards  be 
lodged  there.  Now  this  is  admirable  indeed, 
how  God,  by  fearching  the  Reins,  and  Hearts, 
can  fee  what  is  not  yet  in  Being  there,  and 
what  depends  on  the  Choice  of  the  Will, 
whether  ever  it  /hall  be.  Therefore  as  it  be- 
longs to  the  height  of  Divine  Power,  to  make 
fomething  out  of  nothing,  and  to  call  the 
things  which  are  not,    but  fhall  be,  as  the 

things 


204  Steps  of  Afce?ifio?i  to  God. 

t  :  ~z*  which  are  ;  Co  it  belongs  to  the  Depth 
cf  Divine  Wifdom,  that  by  fearching  the 
Reins  and  Hearts,  he  can  fee  what  is  not  yet 
there,  as  if  it  now  were,  and  which  without 
peradventure  ihall  be  there. 


B' 


CHAP.   v. 

UT  my  bufinefs  being,  not  to  difpute,  but 
to  elevate  the  Soul  towards  God  ,•  rouze 
up  therefore  thy  felf,  my  Soul,  and  mount  a- 
Lam.  3.  bove  thy  felf,  as  Jeremy  advifes,  and  confider 
that  profound  Abyfs  of  Divine  "Wifdom,  which 
fearches  the  inner  parts  of  the  Heart,  and 
difcerns  many  things  there,  which  the  Heart 
it  felf  fees  not.  O  blelfed  Peter,  when  thou 
faidfl  unto  thy  Lord,  Though  I  fiould  die  with 
thee,  yet  will  I  not  deny  thee  :  Certainly  thou 
didfr.  not  diflemble,  but  fpakeft  in  fincerity 
and  uprightnefs  of  heart  :  nor  didft  thou  fee 
that  Infirmity  in  thine  Heart,  which  was  vi- 
able to  thy  Lord,  when  he  faid,  Before  the  Cock 
crow,  then  fitalt  deny  me  thrice.  For  the  moil 
skilful  Phyfician,  faw  an  Infirmity  in  thine 
Heart,  which  was  concealed  from  thee  :  and 
that  was  true  which  the  Phyfician  foretold, 
not  what  the  Patient  boafted  of.  But  be 
thankful  to  thy  Phyfician,  who,  as  he  fore- 
faw,  and  foretold  thy  Diftemper,  fo  by  in- 
citing thee  to  Repentance,  applied  an  effectu- 
al Remedy  to  thy  Soul,  and  recover'd  thee 
from  thy  Sicknefs.  O  gracious,  holy,  moft 
wife,  and  powerful  Phyfician,  cleanfe  me  from 
all  my  fecret  Offences,    What  foul  Sins  am  I 

guil- 


Steps  of  A[cenfio?i  to  God.  205 

guilty  of,  which  I  neither  forrow  for,  nor 
wafh  away  with  my  Tears,  becaufe  I  fee  'em 
not  ?  Thou  who  fearcheit  the'  Reins,  and  the 
Hearts,  vouchfafe  me  evermore  the  Affift- 
ance  of  thy  Grace  :  Thou  who  feeft  all  things, 
difcover  to  me  thofe  corrupt  Defires,  and 
evil  Works  which  I  do  not  difcern  :  and 
looking  mercifully  upon  me,  open  fuch  a 
Fountain  of  Tears,  that  before  it  is  too  late, 
all  my  Sins  maybe  wafh'd  off,  and  done  away 
by  thy  Grace,     Amen. 


THE 


206 


THE 

Thirteenth  Step. 

From  the  Confideration  of  Gods  Tragical 
Wifdom. 

CHAP.    I. 

E  have  confider'd  the  "Wifdom  of 
God  as  it  is  in  Theory  :  his  Pra- 
ctical Wifdom  falls  now  under 
Consideration,  which  alfo  we  may  call  his 
effectuating  Wifdom.  This  Wifdom  hath  its 
Breadth,  Length,  Height,  and  Depth.  The 
Breadth  is  known  by  Creation,  the  Length 
by  the  Prefervation  of  things  created,  the 
Height  by  the  Work  of  Redemption,  the 
Depth  by  Providence  and  Predeftination. 
Pfal.  104.  And,  to  begin  with  Creation,  God  made  all 
things  in  Wifdom,  as  the  Pfalmift  faith,  and 
hath  pcurd  it  out  upon  all  his  Works,  as  Ecclefiafti- 
ens  writes.  As  therefore  by  the  Creation  of 
all  things  out  of  nothing,  we  know  the  Pow- 
er, fo  by  the  admirable  Contrivance,  which 
is  vifible  in  every  Part,  we  admire  the  Wif- 
dom of  the  Creator.  For  he  hath  difpofed 
things  in  general,  and  every  thing  in  parti- 
cular, 


Steps  of  A[cenfio?i  to  God.  207 

clar,  in  meafure,  number,  and  weight,  as 
the  Wife  Man  tells  us.  And  this  is  the  Savour  Wifd.  1  u 
wherewith  God  hath  feafon  d  all  things :  by 
this  Savour  we  come  to  underftand  how  re- 
lifhing  Wifdom  is,  how  amiable  and  defirable 
a  thing.  All  things  then  which  are  created, 
have  a  certain  Meafure,  a  certain  Number, 
and  a  certain  Weight ,  both  to  diiiinguifh 
them  from  God,  who  hath  no  Meafure  be- 
caufe  he  is  Immenfe  ,•  nor  Number,  becaufe 
he  is  perfe&ly  One,  and  limple  as  to  his  Ef- 
fence;  nor  Weight,  becaufe  his  Price  and 
Value  furpafs  all  Price  and  Value  :  and  alfb 
as  they  are  good  and  beautiful ,•  and  Mofes 
very  truly  faid,  God  [aw  all  things  which  he 
had  made 3  and  they  were 'very  good.  All  created 
things  then  have  fuch  a  Meafure  as  is  necef- 
fary  to  attain  that  end  for  which  they  are 
made,  nor  can  any  thing  be  added  to,  or  ta- 
ken from,  that  Meafure,  but  the  thing  will  be 
render'd  deformed,  or  ufelefs,  and  therefore 
not  fo  good  as  it  was  :  God,  faith  Ecclefiafies, 
made  all  things  good  in  their  feajcny  nor  can  we 
add  to,  nor  take  fromy  tbofe  things  which  God 
hath  made^  that  he  might  be  feared.  Therefore 
to  the  Heavens  God  hath  affignd  a  very  fpa- 
cious  Meafure,  becaufe  they  are  to  encompafs 
all  things  that  are  beneath  them  :  to  the  Air 
he  hath  given  a  Meafure  much  morter.than 
that  of  Heaven,  but  greater  than  to  the  Earth 
and  Waters,  which  make  one  Globe,  and 
are  inclos'd  on  all  fides  by  the  Air.  To  the 
Elephant  he  hath  given  a  Body  of  an  huge 
bulk,  to  enable  him  to  carry  ponderous  Bur- 
dens, and  to  bear  up  under  a  Tower  full  of 
Men.     The  Horfe  he  hath  made  lefs,  becaufe 

he 


2o 8         Steps  of  Afcenfio?i  to  God. 

he  was  defign'd  to  carry  cnly  one  Rider.  He 
hath  made  the  Birds  fmall,  that  they  might 
build  their  Nefts  in  the  Branches  of  Trees.  He 
hath  made  Bees  and  Ants  very  minute,  that 
they  may  hide  themfelves  in  Holes,  either  of 
Flives,  or  in  the  Earth.  The  very  fame  thing 
we  may  fay  of  Number.  God  hath  created 
one  Sun  only,  becaufe  one  is  fufficient  to  il- 
lustrate the  whole  Earthy  and  make  Day  by 
its  brightnefs.  He  hath  likewife  made  but 
one  Moon,  becaufe  one  is  enough  to  illumi- 
nate the  Night ;  but  Stars  he  would  have  in 
great  abundance.,  that  in  the  abfence  of 
Sun  and  Moon,  which  happens  in  their  Con- 
junction, they  might  in  fbme  meafure  difpel 
the  Darknefs  of  Night.  Nor  has  he  only  ap- 
pointed a  necelfary  number  to  all  things  in 
general,  but  hath  likewife  fo  constituted  the 
number  of  Parts  in  particular  things,  that  no 
Addition  nor  Diminution  can  be  made.  God 
hath  given  Man  two  Eyes,  two  Ears,  two 
Hands,  two  Feet,  one  Nofe,  one  Mouth, 
one  Breait,  one  Head,  and  thus  he  appears  a 
very  beautiful  and  comely  Creature.  Invert 
the  Order,  and  make  up  a  Man  with  one 
Eye,  and  two  Nofes,  with  one  Ear,  and  two 
Mouths,  v/ith  one  Hand,  and  one  Foot,  two 
Breafts,  and  two  Heads,  nothing  could  be 
contriv'd  more  ugly,  nothing  more  unfit  for 
Service.  Laftly  ,  God  hath  given  Weight, 
that  is,  fuch  Eitimation  to  every  thing,  as 
its  Nature  required.  Now  by  the  Name 
of  Weight,  or  Eilimation,  we  understand 
Qualities,  which  make  things  good  and 
valuable.  For  there  are  three  things  which 
give  all  things  their  Perfection  ;  firit,  Num- 
ber, 


Steps  of  Afce?tfion  to  God.  20^ 

Number  of  Parts,  which  is  neceffary  that  no 
part  be  wanting:  Second ly,  Commenfuration, 
or  a  fit  proportion  of  parts ;  Laftly,  internal 
or  external  Qualities,  as  lovelinefs  of  Co- 
lour in  the  outward  fuperficies  of  the  Body, 
and  inward  Vertue,  or  Power  ;  which  is  ufe- 
ful  or  neceffary  for  performance  of  divers 
Actions  which  we  are  neceffarily  engag'd  in. 
But  the  great  Power  which  God  hath  endow- 
ed fome  very  minute  and  fmall  things  with, 
is  wonderful  indeed,  and  looks  as  if  he  were 
pleas'd  to  /hew  his  Power  in  great  things, 
and  his  Wifdom  in  fmall.  Who  is  able  to 
conceive  what  great  virtue  there  is  in  a  Grain 
of  Muftard-feed,  which  is  fo  very  fmall,  that 
we  can  fcarce  take  a  diftind  view  of  it,  and 
yet  produces  fo  great  a  Tree,  that  Birds  may 
lodge  in  the  Branches  thereof,  as  he  who  is 
Truth  it  felf  tells  us  in  his  Gofpel  ?  Nor  is 
fuch  Virtue  only  proper  to  this,  but  common 
to  all  Seeds,  in  which  are  virtually  contain'd 
the  Roots ,  the  Trunk  ,  Branches,  Leaves, 
Flowers,  and  Fruits  of  the  greateft  Plants. 
Doubtlefs  had  we  not  learn'd  this  by  certain 
experience,  Men  could  hardly  be  perfwaded, 
that  from  fo  fmall  a  Seed,  fo  vaft  a  bulk  of 
things,  and  of  things  fo  very  different,  could 
ever  fpring.  Who  alfo  could  conceive,  that 
in  an  Ant,  a  Flea,  a  Fly,  and  fuch  very  lit- 
tle Animals,  there  mould  be  nimble  Feet5 
an  Head,  an  Heart,  external  and  internal 
Senfes,  nay,  that  there  is  in  fome,  though 
uncertain  meafure,  both  Prudence,  and  Judg- 
ment in  them  ?  Who,  laftly,  could  conceive 
that  fuch  fmall,  and,  in  appearance,  fuch 
defpicable  Creatures  as  thefe,  ihould  be  able 

P  to 


a  i  o  Steps  of  Jfcenfiofi  to  God. 

to  penetrate,  and  skrew  themfelves  into  live 
Flefiij    and  that  even  a   Gnat  Ihould   awe 
and  terrifie  Lyons  and  Elephants,  thofe  migh- 
ty Animals  ?  Great   therefore  is  the  Lord, 
and  great  is  his  Wifdom,  as  well  in  the  fmal- 
left,  as  greater!  things.    Galen,  that  Prince  of 
Phyficians,  admir'd,  though  an  Heathen,  the 
Divine  Artifice,  which  appear'd  in  a   Mans 
Hand,  andburft  out  into  the  Creator's  praife. 
'What,  O  Chriftian,   oughteft  thou   to   do, 
who  art  allured,  that  not  only  the  Bodies  of 
Men  and  other  Creatures  j  but  alfo  the  Hea- 
vens, and  Stars,  and  Angels,  and  Mens  im- 
mortal Spirits  were  made  with  molt  exquifite 
skill  by  the  fame  moll  wife  Creator  ? 


CHAR    II. 

NOW  the  length  of  practical  "Wifdom  illu- 
ftriouily  appears  in  the  Prefervation  of 
things,as  we  have  already  affirm'd  the  breadth 
of  it  doth  in  the  Creation.  Therefore  the  great 
and  admirable  Wifdom  of  God  is  feen  in  his 
prefervation  of  created  things,  and  giving 
them  power  to  laft,  fuch  things  efpecially  as 
are  of  a  corruptible  Nature. 

And  in  the  firft  place,  if  a  Man  confiders 
how  God  nourijheth  Herbs,  Plants,  living 
Creatures,  and  Mens  Bodies  themfelves,  and 
makes  them  to  thrive  and  grow,  that  their  Be- 
ings may  be  of  a  lafting  Duration,  amaz'd 
even  to  Stupefa&ion  he  cannot  fufficiently 
admire  the  Divine  "Wifdom.  For  He  nou- 
riiheth  Herbs  and  Plants  from  Earth  and  Wa- 
ter, 


Steps  of  Afcenfion  to  Go  J.  21  % 

ter,  and  makes  the  Nutriment  pafs  from  the 
Roots  to  the  Trunk,  and  from  this  conveys  it 
upwards  by  an  invifible  hand  to  the  Bran- 
ches, Leaves,  and  Fruits,  and  makes  it  pene- 
trate all  parts  in  a  wonderful  way  and  man- 
ner.    So  likewife  from  Herbs,  and  fruits   of 
Trees,  and  from  the  very  Fle/h  of  living  Crea- 
tures, he  nouriineth  other  Animals,  yea,  Men 
themfelves,  and  makes  the  nutriment  reach 
to,  and  penetrate  all  the  parts  of  the   Body 
with  incredible  eafe  and  pleafure.     God  deals 
like  a  very  expert  and  good-natur'dPhyfician, 
who  knows  how  to   temper  his  Medicines, 
that  the  Patients  may  take  them  without  ei- 
ther difficulty  or  relu&ancy.    For  Meats  cer- 
tainly are  Phyfick,  which  unlefs  frequently 
taken  by  poor  Mortals,  they  muft  quickly  re- 
turn from  whence  they  came.     But  God  our 
moft  loving,  and  wife  Phyfician,  in  the  firft 
place,  hath  put  a  tafte  and  relim  into  Meats,, 
that   they  may  be   taken  with  pleafure  ,•  and 
hath  almoft  infinitely   varied  them,  that  we 
might  not  be  cloy'd  :  And  then,  by  various 
alteration  in  the  Mouth,  and  Stomack,  in  the 
Liver   and  Heart,  converts   the   meat  into 
Juyce  fo  thin  and  fubtle,  that  without  cutting 
out  a  way,  or  giving  any  pain,  it  may  pals 
through  all  the  great,  and  fmall  Veins,   and 
pores  of  the  Body,  and  may  penetrate  to  the 
feveral  Parts  of  the  Fleih,  Bones,  Nerves,  and 
all   this  without   our  perception,  yea,  when 
our  Senfes  are  lock'd  up  in  Sleep.    Philofo- 
phers  in  contemplation  of  fuch  things,  Hand 
amazed  at  the  Cunning  and  Art  of  Nature. 
But  what  Cunning  can  there  be  in  things  in- 
animate^ and  void  both  of  Senfe^  and  P.ea- 
P  2  fon  ? 


212 


Steps  of  Afcenfwn  to  God. 


fon  ?  It  is  not  therefore  any  Cunning  in  Na- 
ture, which  calls  for  admiration,  but  the  Wif- 
dom  of  the  Creator,  which  not  only  made 
Nature,  but  contriv'd  the  way  of  bringing  a- 
bout  thefe  wonderful  things.  Hear  the  Wif- 
dom  of  God  fpeaking  in  the  Gofpel,  Covjider 

Mat.  6.  the  Lilies  of  the  Field  how  they  grow,  they  toil 
not,  neither  do  they  fpin,  yet  God  clothtth  them. 
It  is  God,  you  fee,  and  no  Cunning  of  Na- 
ture, who  makes  the  Lilies  to  grow,  and  that 
they  are  fo  beautifully  array 'd.  And  the  fame 
may  be  affirm'd  of  the  nutrition,  and  growth 
of  all  things  living,  according  to  that  faying 

*j  Cor.-,  of  the  Apoftle,  Neither  he  that  plant eth  is  any 
thing,  nor  he  that  watereth,  but  God  that  giveth 
theencreafe.  And  if  the  Wifdom  of  God  doth 
fo  wonderfully  feed,  nourifh,  and  preferve 
Plants  and  Animals  in  this  mortal  Life,  ima- 
gine, my  Soul,  if  thou  canft,  how  God  feeds 
the  minds  of  Angels,  and  Men  in  that  Life 
which  is  Eternal.  For  here  on  Earth  we  are 
fupported  with  earthly  Food,  but  fuch  as  is 
prepar'd  by  Divine  Wifdom  ;  but  in  Heaven, 
Wifdom  it  felf  is  Meat  and  Drink  to  thofe 
who  live  for  ever.  O  happy  thou,  couldfl 
thou  fully  underftand  the  Importance  of  thefe 
words,  God  frail  be  all  in  all'.  Couldit  thou 
comprehend  what  it  is  for  God,  the  fupreme 
and  infinite  Good,  to  be  Food,  and  Rayment, 
Life  and  all  things  to  all  Saints,  iurely  thou 
wouldeft  (light  all  things  that  are  prefent, 
and  wouldll  have  no  appetite  for,  nor  long- 
ing after,  any  thing,  but  only  the  things 
which  are  above. 

But  let  us  proceed  to  the  reft.     This  alfo 
looks  miraculous^  that  God  in  preferving,  and 

propaga- 


Steps  of  Afce?ifion  to  God.         2 1 3 

propagating  the  life  of  Mortals,  hath  given 
to  the  fmalleft  things  Inceflant  Motion,  and 
though  of  long  continuance,  yet  unattended 
with  fatigue.    Men  have  beaten  their  Brains, 
and  put  their  Invention  upon  the  Rack,to  con- 
trive a    Clock  which  might  go  a  few^  hours 
without   being  at  a  ftay,  with  once  winding 
up.    With  how  great  wifdom  then  hath  God 
contriv'd,  that  the  nutritive  Power  mould  per- 
petually operate,  and  without  the  leaft  inter- 
miffion,  all  the  time  that  the  Plants  or  Ani- 
mals do  live  ?  And  likewife  that  the  Lungs 
and  Arteries  mould  be  inceffantly  in  motion 
for  the  fpace  of  feventy  or  more  years?  For 
the  nutritive  Power  muft  needs  operate,  and 
the  Lungs  and  Arteries  be  in  motion,  from 
the  beginning  to  the  end  of  Life.    And  there- 
fore in  thofe  who  live  to  eighty  or   ninety 
years,  the   Lungs   and  Arteries  muft  of  ne- 
ceffity  be  moving  all  that  time.     And  in  the 
Antediluvians,  who  extended  their  Lives^  to 
nine  hundred  years,  the  Lungs  and  Arteries, 
thofe  weak  and  flender  things,  muft  be  in 
perpetual   Agitation  all  that  time,   without 
reft  or  ceffation.     Surely,  they   who  admire 
not  thefe   things,    and    from  consideration 
thereof,  are  not  aftonim'd  at,,  nor  adore  the 
Divine  Wifdom,  the  Light  of  Wifdom,  they 
may  conclude,  doth  not  mine  upon  them. 

To  this  we  may  add  in  the  third  place, 
that  the  Wifdom  of  God,  although  it  could 
without  the  labour  of  Men  and  other  Ani- 
mals, and  without  the  Miniftery  of  the  Sun, 
and  other  fecond  caufes,  both  produce  and 
preferve  Herbs  and  Trees,  that  all  things 
living  might  have  their  proper  food  j  yet  was 

P  j  he 


A 


214  Steps  of  Jfcenfion  to  God. 

he  pleas'd  to  make  ufe  of  the  Miniftry  of  fe- 
cond  caufes,  and  the  Labour,  and  Induftry 
of  Men,  and  other  Creatures,  that  they  might 
not  be  enfeebled  by  lazinefs,-  but  that  all 
things  might  exercife  their  powers,  and  facul- 
ties. It  was  likewife  his  pleafure  that  amongft 
Men,  fome  fliould  be  Rich,  others  Poor,  that 
all  might  have  opportunity  to  exercife  Vir- 
tue, and  might  be  joynd  together  by  the 
band  of  Charity.  For  hence  it  comes  to  pafs, 
that  rich  Men  may  exercife  Liberality  and 
Pity  ,•  and  poor  Men  Patience  and  Humili- 
ty ;  and  that  rich  Men  fliould  ftand  in  need 
of  the  affiftance  of  the  poor,  to  till  their 
Lands,  to  feed  their  Cattle,  and  to  provide 
thofe  things  by  various  Arts,  which  are  ne- 
ceffary  for  all  :  And  on  the  contrary,  that 
the  poor  fliould  need  the  affiilanceof  the  rich, 
to  be  fupply'd  with  Money  and  Inftruments, 
whereby  they  may  provide  themfelves  Food 
and  Raiment,  and  other  Neceffaries.  Nor 
have  the  poor  any  reafon  to  complain  of  Di- 
vine Wifdom  ;  for  God  who  knows  all  things, 
and  loves  all  Men,  hath  given  every  one 
what  is  moll  conducible  to  his  Attainment  of 
everlaiting  Life.  As  with  us  Phyficians  in- 
joyn  fome  of  their  Patients  a  fpare  Dyet,  and 
put  them  to  the  trouble  of  bleeding  :  To  o- 
thers  they  allow  "Wine  and  Flefli,  and  bid 
them  make  much  of  themfelves.  I  queftion 
not  but  a  great  many  poor  Men  are  now  In- 
heritors of  the  Kingdom  of  Heaven,  who,  if 
a  large  fliare  of  this  worlds  Goods  had  be- 
fallen them,  would  have  been  ruin'd  for  e- 
ver.  And  though  the  rich  alfo  may  be  (aved_, 
if  they  endeavour  to  be  rich  in  good  Works., 

and 


Steps  of  Afcenfion  to  God.  215 

and  freely  part  with  what  the  God  of  both 
poor  and  rich  entrufted  them  with,  not  to 
hoard  up,  but  to  communicate  with  the  ne- 
ceffitous ;  yet  it  muft  be  granted  that  Pover^ 
ty  is  a  fafer,  plainer,  and  more  expeditious 
way  to  Heaven,  than  a  ftate  of  Pienty  and 
Affluence.  Our  Bleffed  Matter  doth  not  de- 
ceive US  when  he  faith,  Verily  I  fay  unto  you,  ]\,faL  ,5, 
that  a  rich  Man  can  hardly  enter  into  the  King- 
dom of  Heaven  :  And  again,,  BleJJ'ed  are  ye  poor, 
for  yours  is  the  Kingdom  of  God  :  And,  Woe  to 
you  that  are  rich,  for  you  have  your  confolation. 
Nor  doth  the  Apoftle  deceive  us,  when  he 
affirms  in  his  former  Ep.  to  Tim.  1. 6.  They 
that  will  be  rich  fall  into  temptation,  and  into  the 
fnareof  the  Devil,  and  into  many  fooliflj  and  hurt- 
ful lufis  ,  which  (ink  men  into  defiruclion ,  and 
perdition.  And  what  our  Lord,  and  his  Apo- 
ftles  taught  by  Word,  the  fame  they  con- 
firmed by  Example.  For  our  Lord  faith  of 
himfelf,  Foxes  have  holes,  and  birds  of  the  air  Luke  $. 
have  nefts,  but  the  Son  of  man  hath  not  where 
to  lay  his  Head.  And  the  Apoftle  faith  of  him- 
felf, and  of  his  Fellow-Apoftles,  To  this  hour  i  Cor.  4 
we  both  hunger  and  thirfi,  and  are  naked,  and 
buffeted,  and  have  no  certain  place  of  abode.  And 
we  cannot  but  conclude,  that  the  Wifdom  of 
God,  and  the  Children,  and  Difciplesof  Wif- 
dom, made  choice  of  the  molt  plain,  and 
fafe  way  to  Life.  But  becaufe,  as  the  wife 
Man  faith,  the  number  of  fools  is  infinite,  there  Ecclu$  1 
are  but  few  that  of  themfelves  make  choice  of 
this  way,  but  molt  decline  it,  as  if  befet  with 
Briars  and  Thorns,  or,  as  if  a  lion  were 
in  it, 

P4  The 


2i  6  Steps  of  Afcenfion  to  God. 

■  The  laft  thing  in  which  the  length  of  Di- 
vine Wifdom  is  feen,  is,  that  as  that  is  eter- 
nal, fo  the  fame  hath  implanted  a  very  vi- 
gorous Inftind:  in  all  things  of  Self-preferva- 
tion,  and  of  propagating  their  Life.,  and  Ef» 
fence,  as  far  as  they  can.  We  fee  Men,  when 
they  apprehend  their  lives  in  danger,  to  leave 
no  ftone  unturnd,  nor  to  fpare  either  Coft 
or  Pains.  We  fee  Creatures  of  all  kinds 
ftruggle  with  the  more  potent  beyond  their 
power,  to  preferve  Life.  We  fee  a  Candle 
when  burning,  and  almoft  out,  beftir  it  felf 
feveral  times,  and  put  forth  a  great  flame, 
infomuch  that  it  feems  to  contend  in  very 
great  earner!;  with  Extin&ion.  We  fome- 
times  fee  drops  of  Water  hang  upon  Wood  or 
Stone,  and  reduce  themfelves  into  a  globu- 
lar form,  and  keep  themfelves  as  long  as  they 
can  from  difperfion  and  deftru&ion.  We  fee 
Heavy  things  contrary  to  nature  Afcend,  and 
Light  things  unnaturally  to  Defcend  ,  that 
there  may  be  no  vacuum,  nor  they,  fever'd 
from  other  things,  uncapable  of  prefervation. 
But  'tis  yet  more  wonderful,  that,  for  the 
propagating  of  the  Species,  God  hath  infus'd 
an  unconceivable  Affe&ion  in  Parents  for 
their  Progeny.  We  fee  a  Hen  that  has  al- 
moft khTd  her  felf  to  give  life  to  Chickens, 
weak  and  feeble  as  Hie  is,  maintain  a  brisk 
fight  againit  Kites,  Dogs,  and  Foxes.  What 
pains  and  travel  Women  readily  undergoe, 
in  bearing  and  educating  Children,  no  Body- 
is  ignorant.  This  proceeds  from  the  coun- 
fel  of  Divine  Wifdom,  who  to  keep  up  this 
Propagation,  as  a  fliadow  of  Eternity,  hath 
impreis'd  a  mighty  love  in  all  Animals,  even 

in 


Steps  of  Afcevfion  to  G ocf.  217 

in  the  moft  favage  Brutes,towards  their  young. 
For  whereas  there  are  a  great  many  Animals, 
for  whofe  deftru&ion  Men  lie  in  wait,  ei- 
ther for  their  own  profit's  fake,  as  Hares, 
Boars,  Deer,  Thrufhes,  Quails,  Partridges, 
almoft  all  Fifties ;  or  to  keep  themfelves  from 
being  annoy 'd,  as  "Wolves,  Foxes,  Serpents, 
and  innumerable  other  fuch  Creatures ;  ma- 
ny Species  of  Animals,  'tis  very  probable,  had 
long  fince  perinYd,  had  not  the  "Wifdom  of 
God,  by  this  innate  affe&ion,  provided  for 
their  prefervation  and  propagation.  But  if 
there  is  naturally  fo  great  an  Affe&ion  in  all 
things  for  this  Life,  which  is  fo  very  fhort, 
and  fo  full  of  mifery,  what  Affedion  ought 
we  to  have  for  a  life  of  Blifs  and  Immortali- 
ty ?  O  the  blindnefs  and  ftupidity  of  Man- 
kind! all  things  make  their  utmoft  Efforts 
to  preferve  a  momentary  life,  a  life  that  is 
fcarce  fo  much  as  the  fhadow  of  Eternity, 
and  Man  thinks  it  not  worth  his  while  to 
take  moderate  pains  for  a  real  Eternity  of  a 
moft  bleffed  Life.  All  things  by  natural  In- 
ftind:,  are  afraid  of  temporal  Death,  and  fliun 
it  above  all  Evils :  Man  furnifh'd  with  Rea- 
fon,  and  inftru&ed  by  Divine  Faith,  neither 
ftands  in  dread  of  everlafting  death,  norftmns 
it,  at  leaft  not  as  he  ufes  to  dread  and  fliun 
the  Evils  of  this  temporary  life.  So  true  is 
the  affirmation  of  the  Preacher,  The  number 
of  fools  is  infinite  :  And  that  of  Truth  it  felf 
in  the  Gofpel,  Narrow  is  the  gate,  and  fir  ait  is  M  at.  7. 
the  -way  that  leads  to  Life,  and  few  there  he  that 
find  it. 

CHAR 


2 1 8  Steps  of  Afcenfion  to  God. 


-i — 


C  H  A  P.    1 1 1. 

NOW  the  height  of  God's  practical  Wif- 
dom  is  clearly  difcover'd  in  the  work 
of  Redemption.  I  was  not  fated,  faith  St. 
Aug.  with  the  admirable  pleafure  of  contem- 
plating the  height  of  thy  CounfeJs,  for  the 
falvation  of  Mankind.  It  was  very  high 
counfel  indeed,  through  the  ignominy  of  the 
Crofs  to  make  up  all  thofe  loffes  which  the 
Wilinefi  of  the  Devil  had  brought  upon  us, 
by  the  difobedience  of  our  firft  Parents,  and 
fo  to  make  up,  that  the  work  repair'd  be- 
came more  beautiful  than  it  was  before  it 
needed  reDaration.  Four  evils  fprang  from 
the  fin  of  the  firft  Man :  Firft  an  Affront  to  God 
from  the  pride  and  difobedience  of  Adam ;  Se- 
cond iy,puni/hment  to  the  firft  Man,which  was 
entail'd  utxm  his  Pofterity,  that  is,  a  privati- 
on of  Divine  Grace,  and  of  everlafting  Hap- 
pinefs ;  Thirdly,  a  caufing  of  forrow  in  the 
Angels,  who  were  highly  difpieas'd  for  this 
affront  which  was  offer'd  to  God,  and  for  the 
mifery  of  Mankind  ;  Laftly,  matter  of  rejoy- 
cing  to  the  Devil  and  malignant  Spirits,  who 
triumph'd  for  Man's  being  worfted,  and  o- 
verthrown  by  them.  All  thefe  evils  the  Wi£> 
dom  of  God  removed,  and  turnd  to  a  great- 
er  Good,  by  the  myftery  of  the  Crofs  :  So 
that  we  may  cry  out,  O  happy  errour  that 
procured  fuch,  and  fo  great,  a  Redeemer  ! 
For  if  an  Artift  by  Skill  and  Induftry  could 
fo  reoair  a  new  and  pretious  Garment,  that 

by 


Steps  of  Afcenfion  to  Go  J.  219 

by  fome  Accident  had  got  a  rent,  as  to  ren- 
der it  more  neat,  and  valuable,  that  might 
well  be  termed  a  fortunate  rent,  which  oc- 
cafion'd  this  additional  beauty.  The  firft 
Man  then  being  blown  up  into  pride  by  the 
Craft  and  Envy  of  the  Devil,  affe&ed  to  be 
like  God,  difobey'd  him,  and  tranfgrefs'd  his 
Commandment,  and  fo,  in  a  manner  affum'd 
to  himfelf,  the  honour  which  was  due  to 
God.  But  Chrift  the  fecond  Adam,  who  is 
the  Wifdom  of  God,  humbled  himfelf,  and  be- 
came obedient  unto  Death,  and  thereby  reftored 
greater  honour  than  that,  which  the  firft  A- 
dam  took  away  by  his  pride  and  difobedience. 
For  Adam  was  a  mere  Man,  and  had  he  o- 
bey'd,  he  would  have  found  no  difficulty  in 
his  obedience.  For  what  great  matter  was  it 
for  our  firft  Parents,  to  abftain  from  the  fruits 
of  One  forbidden  Tree,  when  they  had  o- 
thers  in  Abundance,  and  thofe  of  the  beft 
kind  ?  Therefore  their  fin  indeed  was  very  grie- 
vous, and  fo  much  the  more  grievous,  by  how 
much  the  more  eafie  their  obedience  might 
have  been,  which  would  have  imported  no 
labour.  But  Chrift  was  God  and  Man,  and 
humbled  himfelf  to  become  obedient  to  his 
Father,  in  the  molt  difficult  and  laborious 
matter,  that  is,  the  Death  of  the  Crofs,  a 
Death  full  of  Pain  and  Ignominy.  If  there- 
fore the  Eminency  of  the  Perfon,  and  the 
profoundnefs  of  his  humility,  and  obedience 
be  confiderd,  nothing  can  be  imagin'd great- 
er, or  more  meritorious,  or  more  honoura- 
ble to  God,  than  ChrifVs  lowly  obedience. 
Therefore  our  Lord  laid  very  truly  in  the 
Gofpel,  I  have  glorified  thee  on  Earth,     For  Je- 

fus 


.   ■-- 


220  Steps  of  Afce?2fio?i  to  God. 

fus  Chrift  did  indeed  glorifie  God  the  Father 
with  Glory  altogether  inexpreflible,  before 
the  Angels  of  God.,  and  all  the  Holy  Spirits 
of  the  Prophets,  and  others  to  whom  thcfe 
things  were  revealed.  And  if  the  Angels  at 
ChrhTs  Nativity  for  the  Lowlinefsof  the  Man- 
ger fung,  Glory  to  God in  the  highefi,  much  more 
did  they  fing  the  fame  Song  with  greater 
Jubilation  for  the  Meannefs  of  the  Crofs. 
As  to  Man  himfelf,  if  he  had  not  finned,  he 
had,  at  the  belt,  only  attain'd  to  an  Equality 
with  Angels:  But  now,  by  the  Redemption 
which  is  in  Chrift  Jefus,  Mankind  hath  ob- 
tain d,  that  one  Man  fhould  fit  at  the  right 
hand  of  God,  being  exalted  above  all  An- 
gels, and  be  the  Head  and  Lord  of  Angels 
and  Men.  For  thus  the  Apoftle  Peter  writes 
et.  3.  concerning  Chrift  ;  Who  is  gone  into  Heaven, 
Angels  and  Authorities  and  Towers,  being  in  Cub- 
jection  to  him  :  And  his  Fellow-Apoftle  Paul 
to  the  Philippians  ;  Wherefore  God  hath  highly  ex- 
alted him,  and  hath  given  him  a  Name,  which  is 
above  every  Name,  that  at  the  Name  of  "Jefus,  e- 
very  knee  fooud  bow,  of  things  in  Heaven,  in 
Earth,  and  under  the  Earth.  Thus  the  Son, 
by  the  humility  of  his  Paffion,  glorified  the 
Father  in  a  manner  not  to  be  declar'd :  And 
in  fuch  a  manner  the  Father  glorified  the 
Son,  in  exalting  him  to  his  right  Hand.  Which 
honour  hath  fo  affe&ed  all  Mankind,  that 
they  are  ungrateful  to  the  higheft  degree, 
if  they  do  not  readily  acknowledge  fo  migh- 
ty a  kindnefs,  and  make  not  the  molt  grate- 
ful Returns  they  are  capable  of.  "Wherefore 
fo  great  an  Addition  of  Honour  accruing  to 
M^a  over  and  above  what  they  fhould  have 

had, 


Steps  of  Afcenfion  to  Gcd.  22 1 

had,  if  the  firft  Man  had  not  mifcarried,  they 
have  reafon  to  cry  out,  O  happy  Error,  which 
procur'd  fuch,    and   fo   great  a  Redeemer  ! 
And  as  the   holy  Angels  were  affected  with 
Sorrow,  for  the  Fall  of  the  firft  Man,  as  for  a 
moil  fore  Calamity  befalling  their  younger 
Brother,  fo  did  they  exceedingly  rcjoyce,  for 
that   plenteous    Redemption    which    Ghrift 
made.     For  if  there  be  Joy  in  Heaven  before 
the  Angels,  over  one  Sinner  that  repenteth, 
how  much  rather  may  we  fuppofe  there  was 
very  great  rejoycing  in  the  prefence  of  the 
fame  Angels,  when  they  found  that  by  the 
Man  Chrift,  a  plenary  Satisfaction  was  made 
to  the  Juftice  of  God,  in  behalf  of  Mankind;  , 
and  the  Kingdom  of  Heaven  open'd  to  Be- 
lievers by  the  Key  of  the  Crofs  ?  Nor  may 
we  fufpecl:  that  the  holy  Angels  took  it   ill, 
that  God  advanc'd  the  Man  Chrift  to  an  Emi- 
nency  above  theirs  ;  for  thofe  bleffed  Spirits 
have  nothing  to  do  with  Envy  or  Malevo- 
lence, but  always  burn  with  hearty  and  fin- 
cere  Love  :  and  Charity  envieth  not,  is  not 
puffed  up,  is  not  affii&ed  for  another's  good, 
but  joys  and  rejoyces  together  with  all  good 
Men,  for  any  Benefit  befalls  them,  as  much  as 
if  it  were  their  own. 

But  the  Devil,  who  for  a  time  infultingly 
triumph'd,  for  having  vanquifh'd  and  over- 
thrown the  firft  Man,  felt  much  greater  Sor- 
row from  the  Vi&ory  of  the  Man  Chrift,  than 
was  his  own  former  triumphant  Joy.  For 
thus  much  is  atchiev'd  by  Chrift's  being  victo- 
rious, that  now,  not  only  Men,  fuch  &>Adani 
was,  but  even  Women  and  Children  infult 
the  Devil,  and  triumph  over  him.    It  had 

been 


222  Steps  of  Afcenfion  to  Go  J. 

been  no  Shame  to  the  Devil  to  be  overcome 
by  Adam  in  Paradife,  when  he  was  free  both 
from  Ignorance  and  Infirmity,  and  was  armed 
with  Original  Righteoufnefs,  which  made  the 
inferior  part  fo  fubje&  to  Reafon,that  it  could 
make  no  Refinance,  tinlefs  the  Mind  it  felf 
were  firfr.  rebellious  to  God.  But  now  for 
the  Devil  to  be  worfted  by  a  mortal  Man, 
that  is  but  a  Pilgrim  and  Foreigner,  obnoxi- 
ous to  Ignorance  and  Concupifcence,  is  a  ve- 
ry great  Difgrace  :  and  yet  he  is  overcome 
by  the  Grace  of  Chrift,  and  fo  overcome  that 
many  eredr.  Trophies  of  Chaftity,  Patience, 
Humility,  Charity,  tho'  the  Devil  constantly 
affauks  them  with  his  fiery  Darts  of  Tempta- 
tions and  Perfecutions.  And  in  this  the  height 
of  Divine  Wifdom  calls  for  the  greateft  admi- 
ration. For  God  faw  it  neceffary  for  Man- 
kind, in  order  to  efcape  the  Plots  of  the  De- 
vil, to  beget  in  them  a  Contempt  of  tempo- 
ral Goods,  of  the  Pleafures  of  the  Flefh;  the 
Superfluity  of  Riches,  the  Glory  of  this 
World,  and  the  like  Snares,  which  drown 
fuch  as  are  led  captive,  in  Deftru&ion  and 
Perdition.  What  contrivance  had  he,  that 
thefe  things  /Kould  become  diftaftful  j  and 
that  the  contrary,  that  is,  Chaftity,  Poverty, 
Humility,  Patience,  and  Contempt  of  the 
World,  jliculd  be  pleafant  and  delightful  ?  It 
was  this ,-  He  himfelf  came  down  from  Hea- 
ven, and  by  taking  upon  him  the  Form  of  a 
Servant,render'd  a  very  bitter  and  dreadful  Re- 
medy, (but  neceffary  to  diitemper'd  Man,)  fo 
pleafant  and  agreeable,  that  now  many  Men 
are  more  in  love  with  Fa  (ting,  than  Riotous 
e  ating^  better  pleas  d  with  Poverty  than  with 

Riches  j 


Steps  of  Afc€?ifio?i  to  God.  223' 

Riches  5  fonder  of  Virginity  than  Marriage  ; 
more  defirous  of  Martyrdom  than  of  Pleafures ; 
choofing  rather  to  obey  than  bear  Rule  ;  to 
be  defpis^  than  honour'd ;  to  be  govern'd  than 
have  others  at  their  Beck ;  to  be  humbled 
than  exalted.  For  who  feeing  God  in  the 
likenefs  of  Man,  full  of  Wifdom  and  Grace, 
who  is  uncapable  of  being  either  impos'd  up- 
on, or  impofing  upon  others ;  who  I  fay,  that 
fees  this  blefled  and  glorious  Perfon,  poor, 
humble,  patient,  continent,  and  which  is 
more  admirable,  naii'd  to  a  Crofs  for  the  Re- 
demption of  Mankind,  and  dying,  (after  he 
had  voluntarily  fhed  his  Blood)  out  of  molt 
ardent  Charity,  is  not  encourag'd  and  pro- 
vok'd  to  Imitation  ? 

This  was  the  high  and  wonderful  Contri- 
vance of  Divine  Wifdom,  which  Efaias  al- 
ludes to  when  he  faith,  Make  known  thy  -ways 
amongft  the  people.  But  yet  even  to  this  Day, 
this  Wifdom  of  God  which  extends  to  fuch  an 
height,  appears  to  be  Fooliinnefs,  not  only 
to  the  wile  in  this  World,  as  the  Apoftle  faith 
in  his  former  Epiftle  to  the  Corinthians,  but 
alfo  to  carnal  and  fenfual  Men,  who  believe 
in  Chrift,  but  refufe  to  tread  in  his  Steps, 
whom  the  fame  Apoftle  calls  Enemies  of  the 
Crofs  of  Chrift.  But  do  thou,  my  Soul,  en- 
deavour to  fuck  Honey  from  a  Flint,  and 
Oyl  from  the  hardeft  Rock,  that  is,  Wifdom 
from  Folly,  the  Wifdom  of  God  from  the 
Foolifhnefs  of  the  Crofs.  Confider  ferioufly 
and  attentively  who  he  is  that  hangs  up- 
on the  Crofs,  and  why  he  is  lifted  up 
thither  :  and  when  thou  haft  found,  that 
it  is  the  very  fame  that  fits  above  the  Cheru- 

bimj 


224  Steps  of  Afcevfion  to  God. 

bim,  nay,  that  fits  at  the  right  hand  of  Ma- 
jelly  on  high  ,•  thou  wilt  eafily  underftand, 
that  he  hangs  not  there  for  his  own  Of- 
fences,, nor  on  the  account  of  his  own  Im- 
potency,  or  others  Power,-  but  voluntarily, 
out  of  a  moll  earnell  Defire  of  fatisfying  the 
Divine  Juftice  for  the  Sins  of  the  whole  World ; 
for  the  Honour  and  Glory  of  God  the  Father, 
for  the  eternal  Salvation  of  all  the  Eledfc,  and 
as  the  Apoftle  faith,  that  he  might  prefent  to 
himjelf  a  glorious  Church,  not  having  fpot  or  wrin- 
kle :  and  laftly,  out  of  his  love  to  thee,  be- 
caufe  he  had  a  Kindnefs  for  thee,  and  gave 
Gal.  2.  himfelf  for  thee,  an  Offering  and  Oblation  to 
God,  for  a  fweet  fmelling  Savour.  When,  I 
fay.,  thou  /halt  have  made  this  Difcovery^  let 
thy  Love  be  inflam'd  towards  fo  great  a  Bene- 
fador,  and  in  Imitation  of  him,  begin  to 
thirft  heartily  after  the  Glory  of  God,  the  Sal- 
vation of  all  Nations,  but  efpecially  after  the 
Beauty  and  Glory  of  the  Univerfal  Church, 
and  thine  own  Salvation.  Begin  to  long  for 
a  perfect  Abhorrence  of  Sin,  for  Purity  cf 
Heart,  for  Perfection  of  Righteoufnefs ;  that 
thou  may  ell  in  time  advance  a  Step  higher, 
and  long  for  a  Participation  of  the  Crofs  of 
thy  Lord,  and  mayell  glory  in  Tribulation, 
and  Diftrefs  ,•  that  afterwards  thou  mayeil, 
with  the  Righteous,  be  partaker  of  the  Re- 
furre&ion  unto  Glory,  and  not  unto  Puni/h- 
ment  with  the  Wicked. 


CHAP- 


Steps  of  Afcenfion  to  God.  225I 


CHAP    IV. 

TH  E  Depth  of  Practical  Wifdom  remains, 
which  confifts  in  Providence,  and  Pre- 
deftination,  and  the  Judgments  of  God.  For 
thus  it  is  written.  Thy  Judgments  are  a  great 
deep.  And  from  hence  in  the  firft  place,  it 
may  be  inferr'd,  that  the  Providence  of  God 
is  altogether  wonderful,  becaufe  it  immedi- 
ately governs  all  things  that  are  created,  and 
direds  them  to  their  proper  Ends.  His  care, 
faith  the  Wife  Man,  is  equally  concerned  for  all 
things  :  that  is,  there  is  not  fo  much  as  one 
thing  in  the  Univerfe  which  God  takes  not 
care  of,  infomuch  that  a  Sparrow  falls  not 
to  the  Earth,  without  the  Providence  of  God, 
as  our  Saviour  affirms.  He  that  can  count 
the  Multitude  of  things  which  are  in  the  Uni- 
verfe, the  fame  may  in  fome  meafure  guefs 
at  the  greatnefs  of  Divine  Wifdom,  which  go- 
verns and  directs  not  only  things  in  general, 
but  every  thing  in  particular.  One  Empe- 
ror indeed  may  govern  the  whole  World  by 
a  general,  but  not  fuch  a  particular  Provi- 
dence, as  can  extend  it  fell  to  each  of  his 
Subjects,  and  therefore  mult  call  in  to  A  Affi- 
ance, a  great  many  Deputies  and  Viceroys. 
But  God  taketh  care  of  every  one,  as  of  all,, 
and  of  all,  as  of  every  one.  A  [farrow  is 
not  fcro-Gt  of  God \  and  all  the  hairs  of  cur  head  are 
numbred)  and  not  fomuch  as  one  of  them  fhall 
be  loft,  becaufe  his  Providence  continually 
wateheth  over  us,    The  young  Ravens  when; 


226  Steps  of  AftenfiontoGoJ. 

forfaken  of  their  Parents,  are  not  forfaken  of 
God.  How  fe  en  rely  then  mayfl  thou  reft,  my 
Soul,  in  the  Bofom  of  fuch  a  Father,  tho' 
plac'd  in  the  Horror  of  Parknefs  ?  amidfl 
the  Mouths  of  Lions  and  Dragons  ?  tho'  en- 
compafs'd  with  innumerable  Legions  of  in- 
fernal Spirits  ?  Only  adhere  to  him  with  fin- 
cere  Love,  with  holy  Fear,  with  Heady  Hope, 
and  full  Trull  and  Affiance.  Nor  doth  the 
Providence  of  God  only  fuperintend,  and 
take  care  of  every  individual  thing,  and  the 
Wifd.  8.  things  that  are  prefent,  but  alfo  reacheth  from 
end  to  end  ftronglyy  and  dlfpofeth  all  things  fweet-* 
ty.  For  God  is  therefore  calfd  the  King  of 
Ages,  becaufe  he  himfelf  hath  appointed  the 
Order  of  Ages,  the  Succeflicns  of  Kingdoms, 
the  Viciffitudes  and  Changes  of  Times  from 
Eternity.  Nothing  new,  nothing  unforefeen, 
nothing  unexpected  can  befal  God.  The 
thoughts^  indeed,  of  men,  as  the  "Wife  Man 
faith,  are  full  of  anxiety ,  and  the  ijfues  of  cur 
Trovldmce  uncertain^  becaufe  we  can  make  but 
erroneous  Gueffes  about  Futurities.  But  God 
as  certainly  knows  what  inall  be,  as  what  is 
pail,  or  prefent,  and  before  the  Foundation  of 
the  World,  difposd  the  Succeffions,  and  Or- 
ders  of  all  things  in  his  Mind.  But  becaufe 
the  way  of  Divine  Providence  is  very  intri- 
cate, and  his  Judgments  a  great  deep,  thence 
it  comes  to  pafs,  that  fome  Men  feeing  ma- 
ny Evils  committed,  and  the  fame  pafs'd  over 
with  Impunity,  ruili  upon  that  Precipice  of 
believing  that  Flu  man  Affairs  are  not  mana- 
ged by  Divine  Providence,  at  leail,  that  all 
Evils  are  committed  by  God's  Approbation  $ 
both  which  Conceits   are  impious,  but  efpe- 

daily 


Steps  of  Afcenfioh  to  God.         227 

cially  the  laft,  as  St.  Auguftin  difcaurfes.    But 
what  mifleads  Men  into  the  Precipices  of  Er- 
rors^ is  their  feeing  one  part  of  Divine  Pro- 
vidence,   and  their    not  difcerning  another 
part  ,•  and  whereas  they  ought    to  wait  for 
the  Iifue  of  things,  which  will  be  manifest 
to  all  at  the  lafi  judgment,    they  adventure 
rafhly  to  pafs  Judgment  before  the  time,  and 
fo  fail  into  pernicious  Errors.     Therefore  the 
Apoftle  cries  out  in  his  former  Epiftle  to  the 
Corinthians,  Judge  nothing  before  the  time,  until l  Cor.  4> 
the  Lord  come,  who  will  bring  to   light  the  hidden 
things  of  darknefs,  and  make  manifeft  the  counfels 
of  the  heart.     St.  Auguftin  illustrates  this  point 
by  a  notable  Similitude ;  cc  Should  any  one, 
ff  faith  he,   come  where  there  is  a  ccmpleat 
cc  piece  of  Embroidery,  and  could  fee   only 
cc  one  part  of  the  Checkery,   he  would  cer- 
cc  tainly  condemn  the  Contriver,  as  ignorant 
iC  of  the  Laws  of  Order,   and   Compofition  • 
cc  he    would  condemn  him  becaufe  he  fees 
cc  only  a  fmall  part  of  the  "Work,  whiift  the 
cc  geateft  part  is  conceal'd  from  him  ;  but  if 
cc  he  faw  the  whole   Deilgn,  and  the  Con- 
cc  nexion  of  the  parts  one  with  another,  would_, 
cc  doubtlefs,  extol  both   the   Work,  and  the 
cc  Author  of  it.  Even  fo,a  great  many  who  fee 
the  Profperity  of  the  Wicked,  and  the  Mife- 
ries  and  Oppreflions  of  the  Righteous,  and 
being  ignorant  what  God  has  in  referve,  ei- 
ther for  the  Wickednefs  of  the  Ungodly,  or 
for  the   Patience    of  the    Righteous,   break 
forth  into  biafphemous  Words,  or  fay  with 
them  in  Job,  Thick  clouds  are  a  covering  to  him 
that  he  feeth  not,  and  he  walketh  in  the  circuit  of 
Heaven  ;  or  with  thofe  in  Malachj,  who  fay5 
Q  2  Every 


228  Steps  of  Afcenfioji  to  God. 

Mai,  2 ,  Every  one  that  doth  evil  is  good  in  the  fight  of 
the  Lord,  and  with  fuch  is  his  delight.  Another 
Similitude  St.  Augufiin  frequently  made  ufe  of, 
taken  from  Poetry.  cc  For  if  any  one  that 
cc  has  heard  but  the  beginning  of  an  Heroick 
cc  Verfe,  ftould  condemn  the  whole.,  he  could 
fCnot  efcape  the  imputation  of  Folly  :  he 
fc  fhould  fufpend  his  Judgment  till  the  whole 
"  had  come  to  his  Ears,  and  then  criticife  up- 
cc  on  what  he  diflik'd.  So  do  they  act  very  im- 
prudently^ who  dare  difcommend  the  moil 
regular  Providence  of  God,  before  the  whole 
Scheme  of  it  comes  in  view. 

Therefore,  my  Soul,  prevent  as  much  as 
in  thee  lies,  the  Commiffion  of  Evil,  for  Co  God 
commands  thee  :  but  why  he  himfelf  permits 
Evil,  leave  to  his  Judgment,  which  may  be 
referv'd  and  fecret,  but  cannot  be  unjuft. 


CHAP.     V. 

BU  T  tho''  the  way  of  Divine  Providence 
in  the  Adminiitration  of  Human  Affairs, 
is  a  great  Abyfs ,-  yet  the  way  of  Eternal  Pre- 
deftination  and  Reprobation  is  incomparably 
a  greater  depth.  For  why  God  ihould  lade 
many  evil  Men  with  the  good  things  of  this 
World,  and  inrlid  no  Punifhment  on  their 
Sins  In  this  Life  ,•  and  on  the  contrary,  why 
he  permits  many  innocent  Perfons  to  be  pinch- 
ed x  with  Poverty,  to  be  unjuftly  molefted, 
why  he  fufTers  the  unrighteous  to  infiid  Pu- 
nifnments  on  them,and  at  laft  to  facrifice  their 
Lives,  cannot  in  every  particular  be  account- 
ed 


Steps  of  Afce?ifion  to  God.  229 

ed  for  by  us,  yet  in  general  we  can  affign 
ibme    probable    Reafon.      For    God   many 
times    fuffers    the    "Wicked     to    thrive    and 
profper,     to   reward    fome  of   their  good 
"Works   of  Morality,  which  are  not  to  have 
any  mare  in  the  Felicity  of  Heaven  :  or  to 
invite  them  by  temporary  Kindneffes,  to  turn 
from  their  Sins,  and   to  bring  them  to  the 
hope  and  defire  of  fuch  Kindneffes  as  laft  for 
ever  :  but  he  doth  not  always  puniih  their 
Sins  in  this  Life,  becaufe  there  is  fufficient 
Puniiliment  referv'd  for  them  in  Hell  :  but 
the  Righteous  he  fuffers  to  be  in  want,    to 
fufFer  Bifgrace,  and  various  Afflictions,  both 
ro    do   away    their  fmaller    Offences ,   and 
likewife  that  he  may  crown   their  Patience, 
Humility,    and  good  Works,    with    greater 
Glory  and  Splendor  in   another  State.     But 
why  God  loved    Jacob,  and  hated  Efau,  be- 
fore they  had  done  any  Good  or  Evil,  who 
can  fo  narrowly  fearch  as  to  find  I  And  this 
is  what  the  Apoftle  admires  in  his  Epiftle  to 
the  Romans.     For  they   were  twin-Brothers,  Rom.  9> 
Sons  of  the  fame  Father,  and  Mother,  and  yet 
God  lov'd  one  by  Predeftination,  and  hated 
the  other  by  Reprobation.     And    left  fome^ 
mould  fay,  God  forefaw  the  good  Works  of 
the  one,  and  the  evil  "Works  of  the  other  ; 
the  Apoftle  prevents  this  Objection,  affirm- 
ing that  this  was  done,  that  the  Purpofe  of 
God  according  to  Election  might  ftand  ;  and 
alledgeth  the  Words  of  God  unto    Mofes,  lExod.  3. 
will    have    mercy    on  whom   I  will  have    mercy, 
and  I  will  have  compajfion  on  whom  I  will  have 
compajjion.     And  who  can  forbear  wondring, 
that  one    Perfon  mould    perfevere    a  long 
Q  1  time 


230  Steps  of  Afce?ifion  to  God. 

time  in  good  works,  and  at  the  end  of  his 
life,  fall  away  and  perifh,  as  Judas  the  Trai- 
tour  ?  Or  that  another,  who  had  run  a  long 
'Courle  in  Sin  and  Vanity,  fhouid  be  con- 
verted at  the  end  of  his  life,  and  inftantly 
go  to  Paradife,  as  the  Penitent  Thief?  You 

Ob.  will  be  apt  to  reply ,  Judas  betray'd  Chrift, 
and  the  Thief  made  confeffion  of  him.    True 

Sol  indeed,  but  could  not  Chrift  have  lock'd 
upon  Judas >  as  he  look'd  upon  Peter  ?  Could 
he  not  have  infpir'd  fuch  efficacious  Grace 
into  Judas,  as  the  moil  obdurate  heart  can- 
not hold  out  again!!.  ?  And  could  not  Chrift 
have  given  to  both  the  Thieves  Faith  and  Re- 
pentance^ while  they  were  hanging  with 
him  on  the  Crofs  ,  as  well  as  he  gave  to 
one  ;  or  have  permitted  both  to  die  in  their 
Sins,  as  he  permitted  one  ?  And  who  can 
account,  why  God  fhouid  take  away  fome, 
left  Malice  fliould  change  their  Under- 
Handings  as  the  wife-Man  fpeaks  of  Enoch, 
and  leave  a  great  many  to  themfelves,  and 
permit  them  to  become  evil  of  good,  and 
to  carry  their  Malice  with  them  to  the  Grave  ? 
And  what  fliall  we  fay  of  whole  Nations, 
whereof  fome  very  early,,  others  very  late, 
were  called  to  Faith,  without  which  none 
can  be  faved  ?  For  he  that  believeth  not,  is 
condemned  already  ;  and,  as  the  Apoftle  faith, 
Horn.  10.  Whofoever  Jhall  cad  on  the  name  of  the  Lord, 
Jhall  be  faved.  How  then  fljall  they  call  on 
whom  they  have  not  believed  ?  And  how  fliall 
they  believe  on  whom  they  have  not  heard  ? 
And  hew  fliall  they  hear  without  a  preacher? 
And  how  Jhall  they  preachy  except  they  are  fent  ? 

Theft 


Steps  of  A fcen fi on  to  God,  231 

Thefe  are  very  high  and  profound  Secrets, 
which  the  Father  hath  conceal'd  in  the  Abyfs 
of  his  own  WiFdom,  which  the  Apoftle  doth 
not  explain  but  wonder  at,  when  he  faith  • 
O  the  height  of  the  riches  both  of  the  wifdom  and 
knowledge  of  God,  how  unf ear ch able  are  his  judg- 
ments, and  his  ways  paft  finding  cut !  Fcr  who 
hath  known  the  mind  of  the  Lcrd  ?  Or  who  hath' 
been  his  counfeller?  This  only  we  may  affure 
our  Felves,  that  there  is  no  Unrighteoufnefs 
with  God :  And  that  at  the  laft  day  there 
will  not  be  fo  much  as  one  Perfon  that  can- 
not truly  Fay,  Righteous  art  thou,  O  Lord,  and 
true  are  thy  judgments.  BeFides,  this  Uncer- 
tainty how  God  will  finally  deal  with  us, 
tends  to  the  Benefit  of  us  all.  For  hence  it 
comes  to  paFs,  that  neither  the  Wicked  need 
defpair  of  Salvation,  and  that  the  Righteous 
will  find  reafon  not  to  prefume  of  certain 
Salvation:  From  this  Confideration  Good 
Men  will  not  give  over  the  Wicked  for  loll, 
but  pray  for  all,  and  folicitoufly  concern 
themfelves  for  the  Salvation  of  all.  From 
hence  even  the  moft  Virtuous  and  Pious  are 
reftrain'd  from  being  InFolent,  and  Af  Fuming, 
as  being  ignorant,  what  a  day  may  bring 
forth :  And  all  are  warned  to  work  out  their 
Salvation  with  fear  and  trembling. 

And  now,  my  Soul,  having  confider'd  all 
thefe  things,  let  it  be  thy  great  bufineFs,  to 
make  thy  calling  and  eleBicn  jure,  by  good  works, 
as  the  Apoftle  Peter  exhorts  thee  in  his  fecond 
Epiftle.  But  what  thofe  good  Works  are, 
which  make  our  Calling  and  Ele&icn  fure, 
the  Apoftle  John  teaches  us,  when  he  Faith, 
My  little  children,  let  us  not  love  in  word,  nor  in 
Q  4  tongue ) 


232  Steps  of  Afcenfion  to  God* 

tongue ,  but  in  deed,  and  in  truth.  For  Charity 
is  a  thing  with  which  no  Man  is  condem- 
ned^ without  which  no  Man  is  faved.  But 
Chanty  manifefts  it  felf  by  Works,  that  is, 
in  beftowing  an  Alms  on  the  Poor,  or  for- 
giving Enemies  the  Wrongs  they  have  done  us, 
not  from  hope  of  Retribution  in  this  World, 
or  out  of  fondnefs  to  any  Creature,  but  from 
a  true  Principle  of  fincere  love  to  God,  and 
pur  Neighbour.  And  becaufe  it  is  not  e- 
nough  to  begin,  but  he  that  f  erf  ever  es  unto  the 
end,  the  fame  pall  be  faved;  therefore  the  A- 
poftle  faith,  Strive  to  make  your  calling  and  e- 
leEHon  fire,  that  is,  Mind  the  bufinef  s  of  Sal- 
vation, with  all  imaginable  Care  and  Solici- 
tude. And  indeed  if  there  is  any  probable 
Argument  of  Divine  Election,  it  is,  when 
the  bufinefs  of  Salvation  is  uppermoft  in  a 
Man  s  thoughts,  and  he  prays  without  cea- 
fing  to  God  for  the  Gift  of  true  Repentance, 
and  true  Humility,  and  perfect  Charity  and 
Perfeverance  unto  the  end  :  And  not  content 
only  with  Prayer,  he  ftrives  to  the  extent  of 
his  Ability,  to  feek,  and  to  find  the  Kingdom 
of  God  and  the  Righteoufnefs  thereof,  accor- 
ding to  our  Saviours  Admonition, 


THE 


233 


THE 

Fourteenth  Step. 

From  the  Conftderation  of  God's  Mercy. 

CHAP.    I. 

TH  E  Holy  Spirit  in  facred  Writ,  fo  won- 
derfully extolls  the  Mercy  of  God,  as 
to  magnifie  it  above  all  his  Works.  For  thus 
faith  the  fweet  finger,  The  Lord  is  good  to  all,  pf.  l4,^ 
and  his  mercies  are  over  all  his  works.  We  /hall 
without  Difficulty  difcover  the  greatnefs  of 
this  Divine  Attribute,  if  we  needfully  attend 
to  the  breadth,  length,  height,  and  depth 
thereof.  The  breadth  of  Divine  Mercy  con- 
fifts  in  this,  that  God,  and  none  but  God, 
is  able  to  take  away  all  Miferies,  and  that 
he  doth  take  fome  from  all  things ;  and  this, 
purely  out  of  love  and  kindnefs  to  his  Crea- 
tures, not  from  any  benefit  which  from 
thence  flows  to  himleif.  Created  things  in- 
deed can  take  away  fome  miferies,  as  Bread 
takes  away  hunger,  Drink  thirit,  Clothing  na- 
kednefs,  Knowledge  ignorance,  and  the  like ; 
but  notwithstanding  all  created  Aids  and  Af- 
iiftance,  fome  miferies  will  ftill  cleave  unto 


us. 


34  Seps  of  Afcenfion  to  God. 

us.  Be  fides,  there  are  fome  miferies,  which 
are  fo  much  the  more  grievous,  by  how 
much  the  more  occult.,  and  lefs  obvious  to 
our  view,  to  which  God  only  can  apply  a 
Remedy.  Such  are  the  fnares  of  Devils, 
who  are  formidable  for  number,  dangerous 
for  their  very  great  cunning,and  by  no  means 
to  be  flighted  upon  the  account  of  power, 
and  (  which  mightily  aggravates  all  this, )  ve- 
ry ill-affe&ed  towards  Mankind.  Such  like- 
wife  are  the  mifrakes  and  blindnefles  of  an 
Erroneous  Mind  and  Confcience,  which  we 
our  felves  apprehend  not  to  be  in  ourfelves, 
infomuch  that  many  times  we  fancy  all  to  be 
well  within,  when  we  are  forely  out  of  or- 
der, and  dangeroufly,  yea,  defperately  fick. 
Who  can  deliver  us  from  fuch  miferies,  but 
only  an  Omnipotent  Phyfician?  And  becaufe 
many  times,  when  we  know  nothing  of  it, 
God  in  great  pity  refcues  us  from  fuch  mi- 
ieries,  all  Men  may  juftiy  be  charged  with 
Ingratitude  towards  God,  as  our  Lord  him- 
felf  atteits,  when  he  faith,  Tour  Heavenly  Fa- 
ther  is  kind,  both  towards  the  unthankful  and  e- 
*uiL  For  it  is  but  a  very  finall  and  inconfi- 
derable  part  of  God's  kindneffes,  that  fall  un- 
der our  Cognizance,  and  for  what  doth  fo, 
we  exprefs  not  our  gratitude  with  that  hu- 
mility and  devotion  that  we  ought.  But  far- 
ther, created  things  are  fo  far  from  taking  a- 
way  all  Miferies,  that  they  take  away  but 
very  few,  and  thofe  few  they  take  not"  away 
from  all,  but  from  a  few,  God  referving  to 
himfeif  the  power  of  taking  away  all  affli- 
ctions from  all :  And  though  he  takes  not  a- 
way  all  from  all,  yet  there  is  no  Man  but 

par- 


Steps  of  Afcenfion  to  God.  235 

partakes  of  fome  Divine  Favour.  Well  there- 
fore faith  the  Prophet,  The  earth  is  full  of  the 
mercy  of  the  Lord.  The  Church  in  her  Pray- 
ers faith,  O  God  whofe  property  it  is  to  have 
mercy :  Becaufe  it  belongs  to  him  to  take  a- 
way  mifery,  who  is  without  mifery  himfelf ; 
and  appertains  to  him,  and  him  alone,  to 
take  away  all  mifery  from  all  Perfons,  who 
only  is  free  from  all  manner  of  mifery.  But 
who  is  completely  free  from  all  mifery,  fave 
God  alone,  who  is  a  pure  Ad:,  the  Supreme 
Good,  and  of  whofe  EiTence  is  Beatitude  ? 
O  my  Soul,  could  thy  thoughts  comprehend 
what  manner  of  life  that  of  thy  Lord,  and 
Father  is,  a  life  elevated  above  all  mifery,  a 
life  of  pure  and  unmix'd  Felicity,  how  im- 
patient would'ft  thou  be,  till  thou  hadft  fliel- 
ter'd  thy  felf  under  his  Wing,  that  it  might 
likewife  be  faid  of  thee,  No  evil  flail  betide 
thee,  nor  any  plague  come  nigh  thy  dwelling  ? 
But  you  will  fay,  if  God  can  take  away  all  0b. 
miferies  from  all  things,  why  doth  he  not  fo, 
when  as  he  is  the  Father  of  Mercies,  that  is, 
a  moft  merciful  and  companionate  Father  ? 
How  comes  it  about  that  afflictions  are  fo  ve- 
ry rife  amongft  Mankind,  under  the  Go- 
vernment of  the  Father  of  Mercies  ?  And 
why  is  it  faid,  The  earth  is  full  of  the  mercy  of 
the  Lord ;  and  not  rather,  on  the  contrary, 
the  Earth  is  replenifli'd  with  all  kinds  of  mife- 
ry? God  can  indeed  totally  exempt  Man  Sol, 
from  all  kinds  cf  mifery, but  he  only  takes  away 
fuch  as  his  WifJom  judges  (it  to  be  remov'd. 
But  the  Divide  Wifdom  doth  not  judge  it 
expedient  for  them,  that  a!  afHic"Hcr,s  mould 
be  remov'd j  and  many  times  judges  it  mercy 

to 


23  6  Steps  of  Afcetifion  to  God. 

to  continue  them,  that  room  may  be  made 
for  greater   mercy.     The  Apoftle  intreated 
the  Lord  thrice,  that  the  Thorn  in  the  Flelh 
might  be  taken  from  him,  and  he  was   not 
heard,  becaufe  power  is  perfected  in  weak- 
nels.  God  took  not  from  Lazarus  the  mifery 
of  poverty   and  fores,  that  he  might  be  con- 
vey 'd   with  greater  mercy,  by  Angels,  into 
Abrahams    Bofom.      And   how  would   rich 
Men   have  fuch  opportunities  of  improving 
their  talents  of  "Wealth,  were  there  not  fuch 
as  are  hungry   and  thirity,  naked  and  fick, 
ftrangers  and    prifoners,   that  cannot  help 
themfelves  ?  And  if  there  were  no  Tempta- 
tions, nor  Encounters  with  Infernal  Spirits, 
where  would  there  be   any  Triumphs,  and 
Crowns    of  Virgins   and   ConfefTors  ?    And 
were  there  no  Labours,  nor  Sorrows,  where 
would  be  the  Crown  of  Patience  ?  And  were 
there  no  Perfecutors,    where  would   be  the 
Palm  of  Martyrdom  ?  Therefore  in  this  our 
Hate  of  Exile,  it  may  be  truly  affirm'd,  both 
that  the  Earth  is  full  of  Miferies,  becaufe  our 
very  Sins  coniider'd  apart,  are  very  great  mi- 
feries ;  and  alfo  that  the  Earth  is  full  of  the 
Mercy  of  the  Lord,  becaufe  the  Converfion 
of  Sinners,  the  good  Examples  of  Holy  Men, 
and  other-innumerable  kindnefles  of  God,both 
temporal  and   ipiritual,  what  are   they   but 
continual,  and  very  great  Mercies  from  God 
our  Creator  ?   Let  us  therefore  give  thanks 
to  our  gracious  God,  becaufe  as  our  Tribu- 
lations abound,  while  we  are  travelling  thro* 
this   vale  of  Mifery,  fo  our  Confolation  a- 
boundeth  through  his   mercy.     O  God>  faith 
p..vid?  thy  mercies  are  in  Heaven:  For  in  Hea- 
ven 


Steps  of  Afcenfion  to  God.  237 

ven  will  be  pure  Mercy  without  any  mix- 
ture or  allay  of  Mifery  ,•  Mercy  nils  that 
place,,  and  leaves  not  the  leaft  room  for  Mi- 
fery. 


CHAR    II. 

NO  \Xr  the  length  of  Divine  Mercy  is  his 
Forbearance  or  patience  ,  which  the 
Scriptures  ufually  conjoyn  with  Mercy,  as 
an  Appendix,  or  Species  thereof.  For  thus 
faith Davidy  the  Lord  is  merciful  and  gracious ,  P£io3, 
flow  to  anger y  and  plenteous  in  mercy :  And  in  a- 
nother  Vfalm  much  to  the  fame  purpofe, 
The  Lord  is  fi'U  of  mercy  and  pityy  forbearing, 
and  very  merciful.  The  long-fuffering  and  pa- 
tience of  God  our  moil  merciful  Father  to- 
wards A'iankind,  is  admirable  indeed,  farfur- 
paffing  thatof  Mailers  towards  their  Servants, 
nay,  that  of  Parents  towards  their  Children, 
though  both  are  Men,  and  fprung  from  the 
fame  Original.  And  firft,  God  is  long-fuf- 
fering towards  Offenders,  waiting  for  their 
Amendment  with  incredible  patience •  fome- 
times  bearing  from  the  Spring  of  their  Youth, 
to  the  Winter  of  old  Age,  the  violation  of 
his  Laws,  and  the  rending  of  his  Name  in 
pieces;  and  all  this  while,  Showring  down  A&s  14, 
his  bltjfings  upon  them  from  Heaven,  giving  the?n 
rain  and  fruitful  feajonsy  filling  their  hearts  with 
food  and  gladnefsy  as  the  Apoltle  writes.  And 
what  Mailer,  or  Parent,  is  there  amongfl 
Men,  fo  meek  and  gentle,  who,  feeing  him- 
felf  Contemn  d  and  Affronted  days  without 

number, 


238  Steps  of  Afcevfion  to  God. 

number,  by  a  Son  or  Servant,  would  not  at 
laff.  difcard  them  ?  But  the  Mercifulnefs  of 
God  is  not  overcome  by  the  malice  of  Men, 
but  he  ftill  exercifes  Patience,  not  willing 
2.  Pet*  3.  ^at  any  Jhould  Perijl),  but  that  all  Jhould  come 
Ck  ^.  to  Repentance,  as  St.  Peter  affirms  in  his  fecond 
Epiftle.  And  the  wife  Man  fays,  Thy  com- 
Wifd.  u.pajfion,  O  Lord,  falls  upon  all  Men,  and  thou 
winkeft  at  mens  faults  in  expectation  of  their  re- 
pentance. But  his  patience  is  yet  more  vifible 
in  this,  that  whereas  many  Sinners  by  the 
grace  of  God,  being  drawn  out  of  the  pud- 
die  of  Sin,  and  the  mire  of  Pollution^  and 
from  being  the  children  of  Darknefs,  made 
the  children  of  Light ;  and  call'd  from  a  ftate 
of  Damnation,  to  the  Adoption  of  the  chil- 
dren of  God,  and  to  an  hope  of  the  Kingdom 
of  Heaven ;  relapfe  again,  and  again,  many 
times  and  often,  to  their  former  filthinefs  and 
ingratitude,  yet  are  not  forfaken  by  God's 
patience  and  forbearance,  but  moft  lovingly 
waited  for,  and  invited  to  Reformation  and 
Amendment  ;  and  if  they  do  heartily  repent, 
they  are  received  again,  and  with  the  Pro- 
digal in  the  Gofpel,  affe&ionately  imbrac'd, 
and  reftor'd  to  their  former  Honours  and 
Dignities.  It  was  with  good  reafon,  that 
when  St.  Peter  inquir'd  how  ofc  he  was  ob- 
lig'd  to  forgive  his  Brother  that  finned  a- 
gainfl  him,  whether  feven  times  ?  Our  Lord 
anfwer'd,  I  fay  not  unto  thee,  untill  Seven  times, 
but  until  Seventy  times  /even.  For  he  would 
have  us  to  imitate  himfelf,  in  granting  Par- 
don to  Penitents.  But  he  hath  fet  no 
bounds  to  his  favour  and  reconciliation,  but 
fuch  as  terminate  our  lives.    As  long  as  the 

Sinner 


Steps  of  Afce??fio?i  to  God.  239 

Sinner  liveth,  though  he  attain  to  an  hun- 
dred years  and  more,  all  the  while  Sinning, 
and  Repeating  the  fame  fins,  yet  is  he  admit- 
ted to  Pardon  by  his  molt  indulgent  Father. 
Repentance,  fo  it  be  ferious,  and  proceed 
from  an  heart  truly  Contrite,  and  Humble, 
is  never  too  late  for  our  merciful  Father. 
But  from  this  confideration  no  Man  ought 
to  abufe  the  Goodnefs  of  God,  nor  put  off 
his  Conversion  from  day  to  day,  fince  we 
are  all  ignorant  of  the  hour  or  day,  when 
our  Souls  fhall  be  diilodg  d.,  and  appear  at  the 
Tribunal  of  a  molt  righteous  Judge.  Nay, 
by  this  great  and  unfpeakable  goodnefs  of 
God,  all  Men  fhould  be  won  to  Repentance, 
For  if  the  Lord  be  fo  kind  towards  Sinners, 
that  fo  often  backflide,  how  Lovingly,  and 
how  like  a  Father  will  he  treat  thofe  who  af- 
ter they  have  once  tailed  the  Grace  of  God, 
can  never  after  be  prevailed  upon,  by  the 
greateil  Importunity  of  Temptations,  to  be 
feparated  or  divorced  from  it?  But  there  is 
yet  another  fort  of  Divine  Forbearance,  which 
calls  for  the  greateil  Love  and  Admiration, 
which  God  exercifes,  in  bearing  with  the 
offences  of  the  righteous  themfelves.  For 
God  of  his  infinite  kindnefs,  hath  made  us 
Friends,  from  being  Enemies,  Sons  of  Ser- 
vants, Heirs  of  his  Kingdom,  from  meriting 
eternal  Death:  And  yet  are  we  Ungrateful 
to  fo  high  a  degree,  as  continually  to  return 
him  evil  for  good.  For  if  the  Apoftle  James 
Faith,  In  many  things  w?  offend  all  ,•  what  ac- 
knowledgments of  deficiency  in  Duty  ought 
we  to  make,  who  come  fo  far  ihort  of  A- 
poftolical  Perfection  i  Behold !   we  are  dif- 

ccurfing 


240         Steps  of  Afcenfion  td  God. 

courfing  with  God  in  Prayer,  and  are  carry- 
ed  away  by  our  roving  Fancies  to  mufe  up- 
on impertinent  things,  and  turn  as  it  were 
our  backs  upon  Him.  What  Mailer  upon 
Earth,  would  fuffer  his  Servants  who  are 
ftanding  in  his  prefence,  and  talking  with 
him,  to  depart  abruptly  from  him,  and  go 
chat  with  their  fellows  ?  What  inall  I  fay  of 
idle  Words  ?  of  vain  Thoughts  ?  of  unprofi- 
table Works  ?  of  Excefs  in  Meat  and  Drink  ? 
in  Sleep  and  Diverfions  ?  of  remiisnefs  about 
holy  Things  ?  of  omiffion  of  fraternal  Cor- 
reption  ?  of  other  Offences  without  number, 
of  which  all  of  us  are  continually  guilty  ? 
And  yet  our  God  is  gracious  and  gentle,  and 
of  great  mercy  to  all  that  call  upon  him. 
He  bears  with  fuch  Rudenefs,  and  Incivility 
(  as  I  may  fay)  and  fooleries  of  his  Children, 
as  Men  cannot  bear  with  from  one  another. 
This  St.  Auguftin  takes  notice  of  in  Comment- 
ing upon  thefe  words  of  the  Vfatmift$  Thou 
Lord  art  rood  and  gracious.  Where  he  bewails 
the  Infirmity  of  Men,  who  cannot  refrain 
their  thoughts  from  wandring,  even  when 
they  are  prefenting  their  Petitions  to  God, 
and  magnifies  the  Divine  Lenity  in  bearing 
fo  many  Indignities  from  his  Servants.  For 
he  knows  vvhereof  we  are  made,  and  deals 
with  us  as  a  Mother  doth  with  her  little  Child, 
me  ftill  feeds  and  cheriflies  it,  though  it  lift 
up  its  hand  againll  her.  But  though  God  fo 
far  bears  with  his  Servants  Offences,  as  not 
to  flop  the  intercourfe  of  Friendship,  nor  to 
diiinherit  them,  yet  will  he  not  difmifs  them 
unrevenged  at  the  day  of  Judgment,  where- 
in we  muft  give  an  account  even  for  idle 

words,. 


Steps  of  Afce?ifion  to  God.  241 

words,  unlefs  cur  Prayers  and  Tears  have 
help'd  to  artone  for  them.  Therefore,  my 
Soul,  account  not  thefe  offences  flight  and 
trivial,  but  reckon  thy  feif  to  have  forely  of- 
fended, if  at  any  time  engag'd  in  Prayer, 
thou  permittefr.  thy  thoughts  to  go  aftray, 
make  Confeffion  thereof  immediately,  and 
heartily  lament  and  bewail  thy  Careiefnefs, 
by  which  method  thou  wilt  difcourage  theib 
flies  from  obtruding  themfelves. 


CHAR     III. 

NO  W  follows  the  height  of  Divine  Mer- 
cy, which  is  taken  from  the  Caufe 
which  moved  God  to  Mercy,  which  indeed 
is  very  high,  and  exalted  above  all  the  Hea- 
vens, according  to  that  of  the  Tfalmift,  Thy 
mercy  O  Lord  is  in  the  Heavens,  and,  Mtrcy  flail 
be  built  up  for  ever  in  Heaven,  For  fome  Men 
have  pity  on  others,  becaufe  they  are  Ser- 
viceable, and  that  they  cannot  well  be  with- 
out their  Affiftance  :  And  this  indeed  is  the 
very  loweft  degree  of  pity,  as  reaching  no 
higher  than  our  own  Profit  ,•  for  the  fake  of 
which  we  pity  our  Horfes,  Dogs,  and  Cat- 
tle. Others  have  pity  on  the  acccunr  of 
Confanguinity,  or  Friend Jhip,  becaufe  they 
are  Sons,  or  Brethren  ,  Acquaintance  or 
Friends,  and  this  is  a  Step  higher  than  the 
other,  and  is  upon  the  confines  of  Virtue. 
Others  in  the  laft  place,  have  Ccrnpaffion, 
becaufe  they  are  Neighbours,  that  is,  Men 
like  themfelves,  fprung  from  the  fame  God, 
and  the  fame  Clay,    Therefore  they  confider 

R  not, 


242  Steps  of  J[cenfto?i  to  God. 

not.,  whether  they  are  Friends  or  Enemies, 
Virtuous  or  Vitious,  Natives  or  Foreigners, 
but  have  pity  upon  all  whom  they  know  to 
be  created  after  the  image  of  God:  And  this 
is  the  higheft  Pitch  that  Mortals  can  arrive 
at.  But  God  hath  companion  indeed  on  all 
Things.,  becaufe  they  are  his  Creatures  ; 
but  in  a  peculiar  manner  on  Men,  becaufe 
they  are  his  Images ;  and  in  a  more  peculiar 
manner  flill,  on  the  Righteous,  becaufe  they 
are  his  Sons.,  Heirs  of  his  Kingdom,  and 
Joynt-Heirs  with  his  only  Begotten.  But  if 
thou  inquire!!  why  God  made  the  World  ? 
Why  he  formed  Man  in  his  own  Image  ? 
Why  he  juftified  the  Wicked  ?  Why  he  adopt- 
ed them  for  his  Sons?  Why  he  appointed 
them  Heirs  of  his  Kingdom?  No  anfwer 
can  be  return  d,  but,  that  fuch  was  his  Will 
and  Pleafure  :  Or  why  he  would  have  it  fo, 
but  only  that  he  is  Good.  For  Goodnefs  is 
of  a  diffufive  nature,  and  readily  communi- 
cates it  fcif.  Therefore  mercy  is  built  up  in 
Heaven,  and  from  the  higheft  Habitation, 
that  is  from  the  heart  of  the  liipreme  Father, 
came  down  upon  Earth,  and  overfpread  the 
lame,  according  to  that  of  the  Prophet,  The 
Earth  is  full  of  the  mercy  of  the  Lord.  As  there- 
fore in  us  God  finds  matter  for  puniihment, 
lo  in  himfelf  he  always  finds  what  prompts 
him  to  mercy. 

up  now,  my  Soul,  the  Eyes  of  thy 
mind  to  that  higheft  fountain  of  Mercy,-  be- 
hold that  fupreme  Purity,  that  has  not  the 
leaf!  Allay  of  any  felnft  Defign.  And  when 
thou  hea  eft  our  great  Mafter  in  his  Exhor- 
tations, fiying,  Be  ye   merciful^  as  jour  Father 


Steps  of  Afcenfion  to  God.  243 

is  merciful  i  endeavour  to  theutmoft,  not  on- 
ly  to  pity    thy  Fellow-Servants.,  but  to  pity 
them  with  that  purity  of  AfFed:ion,  where-  - 
with    our  Heavenly   Father  pityeth  us.    If 
thou   forgiveft   him  that  detracts  from  thy 
Reputation,  and   blackens   it  with  flanders, 
forgive  heartily,  and  bury  the  Offence  in  ex- 
ternal Oblivion :  For  our  Father  alfo  forget- 
eth  our  Offences,  as  the  Prophet  Ezek.  writes ;  Ezek,  1  & 
and  removes  our  Iniquities  as  far  from  us,  as 
the  Eaft  is  from  the  Weil,  according  to  Da-?£.  103., 
<vid,  that  is,  that  they  may  not  be  in  a  capacity 
of  doing  us  any  farther   hurt.     If  thou  be- 
Itoweft  an  Alms  upon  a  poor  Man,  do  thou 
reckon  thy  felf  to  be  rather  a  Receiver  than 
a  Giver,  becaufe  he  that  hath  pity  on   the 
poor,  lendeth   upon  Ufury  unto  the  Lord  : 
And  therefore  give  with  Humility  and  Reve- 
rence, not  as  an  Alms  to  a  poor  Man,  but 
as  fome   fmall  Prefent  to  a  mighty  Prince. 
If  thou  .fuftaineft  fome  Inconvenience  in  or- 
der to  fupport  thy  indigent  Neighbour,  con- 
fider  how  far  Ihort  thou  comeff.  of  thy  Lord, 
who  to  ferve  thee,  fhed  his  Blood,  and  dyed 
upon  the  Crofs.     Hence  it  will  come  to  pafs, 
that  thou  wilt  advance,  and  make  proficien- 
cy, in  the  virtue  of  Mercy,  without  expe- 
ctation of  any  earthly  Reward,  or  from  any 
vain-glorious  Motive,  and  only  from  a  Prin- 
ciple of  fincere  love  to  God,  and  thy  Neigh-*. 
bour. 


R  %  CHAP* 


244         $t€P  of  Afcenfion  to  God. 


T 


CHAP.    IV. 

Here  remains  to  be  confider'd  the  Depth 
of  Divine  Mercy*     Now  as  the  Height 
of  that  is  moft  confpicuous  in  the  Caufe,  f<> 
the  Depth  of  it  is  moil  likely  to  be  difcover'd 
in  the  Effedrs.     That  mercy  then  which  des- 
cends no  lower  than  to  kind  Expreffions,  is 
not  to  be  term'd  a  profound,  but  a  mere  fu- 
perficial  Mercy.     That  Mercy  hath  a  great- 
er Deptrr,  which  doth  not  only  eafe,  and  re- 
freih  the  miferable  with  words  of  Confolati- 
on,  but  alio  with  real  Benefadions.     But  that 
is  moil  profound  which  not  only  helps  the 
Mile  table  by   difcourfing   with    them,  and 
conferring  their  Goods  on  them ;  but  alfo  by 
fuffering  on   their  account,  and  by  undergo- 
ing Labours  and  Sorrow  for  them.     Now  our 
God;   of  whofe  Mercies  there  is  no  end,  hath 
exprefs'd   his  Mercies  to  us  in  all  thefe   ref- 
peets.     And  in  the  firft  place,    he  hath   fent 
to  us  the  Holy  Scriptures,  as  Letters  of  Con- 
folation ;   for  we  may  fay  with  the  Maccabees y 
i  Ma.  12.  Having    at  hand  to  comfort  us  the  word  of  God. 
Nor  doth  God  only  talk  to  us  by  Letter,  but 
alio  by  the  Difcourfes  of  Preachers,  who  are 
lent  to  us  as  Amhaffadors  from  Chrift  in  this 
our  Pilgrimage,  and  by  internal  Infpirations, 
with    promifes    of    Aid    and  Protedion.     J 
Pf.  85.       will  hear;,  faith  David,  what  God  the  Lord  will 
fay,  for    he  will  /peak  peace  unto  his  People.  And 
next,  the  benefits  of  God's  mercies,  againft 
our  manifold   miferies^  both  Spiritual,  and 

Temporal, 


Steps  of  Afcenfion  to  God.  245 

Temporal,  are  fo  many  that  they  cannot  be 
numbred.  For  as  the  Tfalmifi  faith.,  He  is 
flill  crowning  us  with  loving  kindnefs,  and  tender 
mercies,  that  is,  he  furrounds  us  on  all  fides 
with  the  Bleffings  and  Benefits  of  his  Mercies. 
Thirdly,  the  Mercy  of  God  by  the  A4yftery 
of  Incarnation  Condefcends  to  the  fuffering 
of  Labours  and  Sorrows  ,  of  Hunger  and 
Thirft,  of  Difgrace  and  Reproaches,  of 
Wounds  and  Bruifes,  of  the  Crofs  and  Death, 
to  redeem  us  from  all  Iniquitie ,  and  from 
everlafting  Death,  which  is  the  due  reward 
of  Iniquity.  Is  there  yet  any  Abyfs  of  great- 
er Depth  to  which  the  mercy  of  God  could 
ftoop  and  defcend  ?  There  is  doubtlefs.  For 
this  he  did  not  from  any  Obligation,  but  of 
mere  Grace  and  Favour  ,•  For  he  was  madejk.^ 
an  offering  for  us3  becaufe  it  was  his  pleafure. 
For  who  could  put  any  Force  upon  the  Son 
of  God,  (  who  thought  it  no  robbery  to  be 
equal  with  the  Father,)  to  deveit  himfelf  of 
Glory,  and  take  upon  him  the  form  of  a  Ser- 
vant 2  To  become  poor  for  us,  that  we  thro' 
his  poverty,  might  be  made  rich  ?  To  be 
humbled  unto  death,  even  the  death  of  the 
Crofs,  that  he  might  quicken  and  exalt  us  ? 
Nothing  certainly  but  love  forced  him ;  no- 
thing but  pity  compell'd  him.  But  we  are 
not  yet  got  to  the  bottom  of  this  Depth  :  For 
in  the  work  of  our  Salvation,  he  was  pleas'd 
to  communicate  the  Glory  and  Honour  of  it 
with  us.  That  divifion  which  was  made  by 
the  Angelical  Hoft,  feems  very  fuitable,  was, 
Glory  to  God  on  High,  on  Earth  Peace  : 
Honour  to  God,  Benefit  to  Mankind.  But 
fuch  is  God's  mercy,  that  he  would  have  all 
R  3  the 


2^.6  Steps  of  Afcenfion  to  God. 

the  Benefit  to  be  ours,  the  Glory  to  be  part- 
ly his,  and  partly  ours.     For  it  was  his  plea- 
fure  to  confer  Grace  upon  us,  whereby  we 
might  co-operate  to  our  own  Salvation,  and 
fo  might  be  thought  worthy  of  that  eternal 
life ,    which    Chrift    hath  merited    for  us : 
Not  that  Chrift's   Merit  is  inefficient,  but 
that  he  might  communicate  with  us  the  Praife 
and  Glory   of  our  own   Salvation.      From 
M*t»  20.    hence  is  that  faying  in  the  Gofpel,  Give  him  his 
h're,  or  reward:   And  the  Apoftle  thus  glories, 
Thci  e  is  laid  up  for  me  a  crown  ofrighteoufnejs.  Laft- 
ly,  the  mercy  of  God  towards  Mankind  is  moil 
profound ,   efpecially   towards   pious  Men , 
and  fuch  as  fear   God,  becaufe  it   furpalTes 
the  Affection  of  Fathers  and  Mothers,  than 
which  we  know  not  any  greater  upon  Earth. 
*y        Hear  the  Prophet  Efaias,    Can  a  mother  forget 
her  fucking  child ,    that  fie  flwuld  not  have  Com- 
panion on  the  fon  of  her  womb?  (lie  may  forget ,  yet 
will  not  I  forget  thee.     Hear  David,    As  a  fa- 
ther pityeth  his  children,  fo  the  Lord  pityeth  them 
that  fear  hhn.     And  left  thou   ihouldft  fay, 
there  are  Parents  in  the  World,  whofe   love 
ro  their   Children  converts  fometimes  into 
hatred  ,•  David  makes  this  addition  to  what 
he    had  faid   concerning  the  mercy  of  God 
towards  his  Children  :  The  mercy  of  the  Lord 
is  from  cverlafiing,   and  to  everlafiing,  upon  them 
that  fear  him.     And  that  his  mercy  is  of  fuch 
Duration ,   the   Apoftle  gives  us  Affurance 
F.  i.    when  he  calls  God,  The  father  of  mercies,  and 
the  God  of  all  Confolaticn.     Therefore  God  is 
not  only  a  Father  to  them  that  fear  him,  but 
a  moil  merciful  Father,  and  very  inclinable 
to  comfort  and  fbpport  us,  fpr   he  takes  a~ 

way 


Steps  of  Afcenfion  to  God.  247 

way  the  miferies  of  Afflictions  and  Tribula- 
tions from  his  People,  when  he  fees  the  Re- 
moval thereof  expedient  for  them,  and  here- 
in approves  himfelf  the  Father  of  Mercies  : 
and  to  enable  them  patiently  to  bear  thofe 
miferies,  which  he  judges  expedient  for  them 
to  be  exercis'd  with,  he  fupplies  them  with 
ineffable  confolation,  and  herein  /hews  him- 
felf to  be  the  God  of  all  Confolation.  Now 
the  Apoftle  affirms  him  to  be  the  God  of  all 
Confolation  for  two  reafons.  Firfc,  becaufe 
God  knows  how  to  comfort  his  Children  in 
all  kinds  of  Tribulation :  Which  furely  the 
World  cannot  do,  becaufe  many  times  the 
Spring  and  Source  of  Tribulations  is  con- 
ceal'd  from  it.  Even  as  Job's  Friends  were 
miferable  Comforters,  as  he  himfelf  tells  us, 
becaufe  they  knew  not  the  Caufe  of  his  Di- 
ftemper,  and  fo  mif-applyed  the  Remedy  : 
Or  fometimes  the  Tribulation  is  fo  great, 
that  no  human  Confolation  can  be  adequate 
to  it.  But  God  who  is  a  moft  Wife,  and 
moll  powerful  Phyfician  ,  can  make  an 
abfolute  Cure  of  all  manner  of  Difeafes : 
And  therefore  the  Apoftle  faith,  who  ccmforu 
etb  us  in  all  our  Tribulation.  Secondly,  He  is 
called  the  God  of  all  Confolation,  becaufe 
he  can  apply  comfort  in  fo  plentiful  a  man- 
ner, that  'tis  more  Eligible  to  fuffer  Affli- 
ction with  fuch  ftrong  liipport,  than  to  have 
neither  the  one  nor  the  other.  This  was  ex- 
perimentally found  by  Theodoras  a  Youth,  and 
Confeffor  in  the  perfecution  under  Julian 
the  Apoftate,  who  was  fo  exquilitely  tor- 
tur'd  for  the  fpace  of  ten  hours,  (  in  which 
time  he  had  wearied  feveral  Executioners, ) 
R  4  thac 


24.8  Steps  of  Afcenfion  to  God. 

that  no  age  records  fuch  an  ki\ ;  and  yet 
hi  was  in  a  pleafant  humour  all  the  time, 
and  fling  Davids  Pfalms:  And  then  only  gave 
Indications  of  difpleafure  when  he  was  or- 
der d  to  be  taken  down,  by  reafon  of  the 
great  Support  he  receiv'd  from  the  prefence 
of  an  Angel,  amidit  his  tortures,  as  Ruffinus 
informs  us.  And  therefore  'tis  no  wonder  if 
2  Cor.  7.  the  Apoille  fay,  I  am  filled  with  comfort,  I 
aw  exceeding  glad  in  all  our  Tribulations  :  And 
in  his  firft  chapter  of  this  Epiftie,  Who  com- 
forts  us  in  all  our  Tribulation,  that  we  may  be  a- 
lie  to  comfort  them  who  ere  in  any  trouble. 

What  thinkeft  thou  now,  my  Soul,  of  that 
abundant,  durable,  pure  and  unconceiable 
Mercy  of  the  Lord,  who  Hands  not  in  need 
of  any  Good  we  either  have,  or  can  do,  and 
yet  out  cf  his  abundant  kindnefs,  is  as  much 
concem'd  for  his  poor  Servants,  as  if  all  his 
happinefs  depended  on  them  ?  What  grate- 
ful Returns  wilt  thou  make  him  ?  What  canft 
thou  ever  do  to  make  thy  Gratitude  keep 
pace  with  his  Mercy  ?  Endeavour  at  leait  fo 
tar  as  in  thee  lies,  to  conform  thy  A&ions  to 
his  will  and  pleafure.  And  becaufe  it  is 
6.  written,  Be  ye  merciful,  as  your  Father  is  mer- 
'y  and,  Take  pity  on  thy  Soul,  and  -pleafe 
God ;  Let  thy  firft  bufmefs  be,  carefully  to 
fearch  cut  the  miferies  of  thy  Soul.  For  in- 
deed the  miferies  of  the  body  are  obvious  e- 
nough,  and  we  need  not  put  any  in  Mind  to 
pity  them  :  For  if  the  Body  has  fafted  but  a 
Day,orhas  had  a  reftefs  Night,  or  is  in  Pain  by 
a  fall,  or  wound,  it  prefently  breaks  forth  in- 
to Outcries  and  Lamentations,  and  we  are 
-     eful  to  apply  fuitable  Remedies,     But  the 

Soul 


Steps  of  Afcenfion  to  God.  24^ 

Soul  is  denyd  her  proper  Food  for  weeks  to- 
gether, or  languiiheth  under  the  Wounds  it 
has  receiv'd,  or  is  under  a  deadly  Stupefacti- 
on^ and  no  body  takes  care  of  it,  none  lends 
it  an  helping  hand.  Therefore  frequently 
vifitthy  Soul,  and  fee  how  it  fares :  Examine 
its  feveral  Faculties,  and  confider  in  what 
ftate  of  health  they  are,  whether  they  have 
made  any  proficiency  in  knowledge  and  love  of 
the  true  Good  ,•  or  on  the  contrary,  whether 
they  labour  not  under  Ignorance,  orlanguiih 
not  under  feveral  Lulls ,•  or  whether  the  Un- 
derftanding  is  not  blinded  with  Malice,  and 
the  will  corrupted  with  the  maladies  of  Pride 
or  Envy.  And  if  thou  fin  deft  this  to  be  thy 
cafe,  cry  unto  the  Lord,  and  fay,  Have  mercy 
upon  me,  for  I  am  -weak,  Confult  Spiritual  Phy- 
ficians,  and  apply  feafonable  Remedies.  And 
then,  in  the  next  place,  have  thou  compani- 
on on  the  Souls  of  others,  whereof  an  infi- 
nite number  are  in  a  loft  condition  though 
Chrift  d^ed  for  them.  O  my  Soul,  did  ft  thou 
throughly  underftand  the  price  of  Souls,  i.  e. 
the  pretious  Blood  of  the  Son  of  God,  and  the 
great  flaughter  that  is  made  of  them  by  infer- 
nal Wolves,  and  malignant  Spirits,  roaring 
like  Lions  to  make  a  prey  of  them,*  thou 
couldeft  not,I  am  fure,  but  heartily  pity  them, 
and  endeavour  their  Refcue  by  prayer  unto 
God,  and  all  other  ways.  Laftly,  Compani- 
onate the  bodily  neceffities  of  thy  Neighbours,, 
not  with  thy  Tongue,  and  in  Words,  but  in 
Deed  and  in  Truth,  remembring  the  faying  of 
thy  Lord,  BleJJed  are  the  merciful,  for  they  ftall 
obtain  mercy. 

THE 


250 


THE 


Fifteenth  Step. 

From  Confederation  of  the  greatnefs  of 
DiYine  Juftice,  by  the  Similitude  of 
Corporeal  Greatnefs. 


T 


CHAP.     I. 

HE  Jufticeof  God  in  Holy  "Writ  has 
a  fourfold  Acceptation;  firft  it  is 
taken  for  univerfal  Juftice ,  which 
comprehends  all  Virtues,  and  is  the  fame  thing 
as  Holinefs  or  Righteoufnefs,  as  in  that  of  the 
H5<  Tfalmifiy  The  Lord  is  righteous  in  all  his  ways, 
aiid  holy  in  all  his  works.  Secondly,  it  is  ta- 
ken for  Truth,  or  Fidelity,  as  in  the  $ift 
Pfalm,*  That  thou  mighteft  be  jufcified  in  thy  fay  - 
ings.  Thirdly,  for  diftributive  Juftice,  or 
that  Juftice  which  returns  due  rewards  ,•  as 
i  Tim.  4,  in  the  fecondEpiftle  to  Timothy ,  There  is  laid 
up  for  me  a  crown  of  righteoufnejsy  which  Cody 
the  righteous  Judge  jhall  render  unto  me  in  that 
day.  Laftly,  'tis  taken  for  vindidive  Juftice, 
or  that  Juftice  that  takes  vengeance  on  Sin, 
as  in  that  of  the  Vfalmijl>  Upon  the  wicked  he 
[ball  rain  fnaresy  firey  and  brimftone3  and  an  hor- 
rible 


Steps  of  Afce??fion  to  God.  251 

rihle  tempefl,  this  fiiall  he  the  portion  of  their  cup, 
becaufe  the  Lord  is  righteous,  and  loveth  righte- 
oufnefs.  We  fhall  in  fome  meafure  have  a  no- 
tion of  the  greatnefs  of  Divine  ,  Juftice,  if 
we  confider  the  breadth  of  his  univerfal  Ju- 
ftice ,-  the  length  of  his  juftice  that  confifts 
in  Truth  and  Fidelity,-  the  height  of  his  Ju- 
itice  that  diftributes  rewards  in  Heaven ,-  and 
the  depth  of  his  juftice  that  inflids  never- 
ending  punifhments  upon  the  wicked  in  Hell. 
And  to  begin  with  breadth ,-  That  with  us  is 
called  Univerfal  Juftice,  which  difpofeth  a 
Man  to  regulate  all  his  adions  according  to 
law  in  each  particular,  and  therefore  com- 
prehends all  virtues  both  Divine,  and  Mo- 
ral. But  there  is  a  certain  virtue,  which  in- 
cludes all  virtues  in  it  felf,  and  has  the  com- 
mand over  the  Ads  of  all  virtues,  and  which 
direds  them  to  their  ultimate  end,  and  this 
is  Charity.  Which  although  it  is  but  a  par- 
ticular virtue,  and  one  of  the  Theological, 
may  notwithstanding  be  termed  Univerfal 
Juftice.  For  this  difpofes  a  Man  to  a  fiiita- 
ble  behaviour  towards  God  and  his  Neighbour, 
and  fo  is  the  completion  of  the  whole  law. 
Thus  faith  the  Apoftle;  Love  worketh  no  evil 5Rom.  \$« 
and  he  that  lovelh  hath  fulfilled  the  law,  there- 
fore love  is  the  fulfilling  cf  the  law.  And  St. 
Aug.  in  his  Book  of  Nature  and  Grace  faith  ; 
cc  Charity  begun,  is  Juftice  begun,-  Charity 
a  improv'd,  is  Juftice  improv'd  ,-  great  Cha- 
CQ  rity,  is  great  Juftice,  compleat  Charity,  is 
cc  compleat  Juftice.  But  farther,  there  are 
in  God  all  virtues  which  prefuppofe  no  Im- 
perfection, and  in  lieu  of  fuch  as  do,  there 
is  fomethingfar  better  and  more  excellent. 

and 


252  Steps  of  Afcenfion  to  God. 

and  therefore  there  is  no  deficiency  of good- 
nefs  in  him,  hut  rather  fuch  an  infinite  and 
immenfe  degree  of  that,  and  Holinefs,  that, 
he  very  jivfrly  claims  the  title  of,  Only  Good, 
and  only  Holy.  Therefore  Faith,  that  The- 
ological Virtue,  is  not  in  God,  becaufe  that 
is  of  things  not  feen,  but  God  fees  all  things ; 
nor  is  there  Hope  in  God,  becaufe  that  is  an 
expectation  of  things  future,  but  God  who 
poffeifes  all  things  from  Eternity,  can  have 
no  expectations.  There  is  no  repentance  for 
any  Omiffion  or  Commiffion,  for  God  can 
do  nothing  amifs.  There  is  in  him  no  Hu- 
mility ,•  becaufe  this  curbs  a  Man  from  vain- 
ly afcending  above  himfelf,  and  confines  him 
to  his  proper  place,  but  God  is  the  moft  High, 
and  therefore  has  nothing  above  himfelf  to 
afpire  to.  But  there  is  refident  in  God,  Charity, 
that  Queen  of  Virtues,  in  a  very  ample,  yea, 
in  a  meafure  infinite,  and  unmeafurable.  For 
he  infinitely  loves  Himfelf,  becaufe  he  alone 
perfe&ly  knows  that  infinite  good  which  is 
his  EfTence,-  he  alfo  loves  all  things  which 
he  hath  made.     For  thus  faith  the  wife  Man, 

Wif.  1 1 .  Thou  love  ft  all  things  that  arey  and  hat  eft  none 
rf  thofe  things  which  thou  haft  made.  For  God 
by  his  wifdom  underftands  how  to  feparate 
evil  from  good,  *.  e.  a  Defed,  from  Nature, 
even  in  Devils,  and  the  very  worft  of  Men ; 
and  he.  loveth  Nature  which  he  made,  but 
hates  the  ddzd:  which  he  made  not.  Laft- 
ly,  this  virtue  is  fo  truly  and  really  in  God, 
that  he  is  pleas'd  to  be  call'd  by  that  name, 

j  £p#  4>  according  to  St.  John,  God  is  love.  But  our 
Love  compar'd  with  the  Divine,  is  very  ftrait 
and   narrow.    For  there  are  abundance  of 

things 


Steps  of  Afce??fion  tcGcd.  '  253 

things  which  we  therefore  love  not,  becaufe 
we  know  them  not :  And  many  things  which 
do  fall  within  our  knowledge,  have  no  /hare 
of  our  Love,  for  want  of  skill  to  diilinguiih 
the  good  that  is  in  them  from  the  Evil.  And 
there  are  a  great  many  things  confeffedly 
good,  which  we  love  not  as  we  ought  to  do, 
and  therefore  not  with  true  love,  becaufe 
we  our  felves  are  evil,  and  actuated  rather 
by  our  Lulls  and  Appetites,  than  by  Love 
and  Charity.  Our  love  to  God  is  imperfect, 
not  only  as  being  inferior  to  the  merits  of 
his  goodnefs,  of  which  that  of  Angels  them-  • 

felves  falls  fhort ;  but  alfo  becaufe  we  love 
him  lefs  than  we  ought,  and  lefs  indeed  than 
we   are   capable,  did  we  give  up  our  felves 
more  conftantly  and  vigilantly  to  Prayer  and 
Contemplation.    And  there  attend  upon  this 
Queen  of  Virtues  in  the  Lord,  a  moil  no- 
ble Retinue  of  other  Virtues,  as,  moil  mag- 
nificent Liberality  ,•  inexpreffible  Favour  and 
Condefcenfion,*  unheard  of  Patience  and  For- 
bearance ,♦  a  more  than   Fatherly   Affe&ion, 
and    Endearingnefs  ;  never    failing    Truth 
and  Fidelity ;  Mercy  that  fills  Heaven   and 
Earth ;  moil  exad  and  inflexible  Juilice,  and 
Lailly,   Holinefs  fo  very   bright  and   pure, 
that  the  Stars  are  not  clean  in  his  fight,  and 
the  Seraphim  amaz'd  and  ailcnifh'd  cry  out, 
Holy,  Holy,  Holy,  Lord   God   cf  Hofts !    O    my 
Soul,  didil  thou   attentively   confider   thefe 
things,  with  what  fear  and  trembling  would il 
thou  Hand  before  God,  when  thou  offerer! 
thy  Prayers,  and   thy  Praifes  to  him  ?  But 
efpecially,  thou, would'il  approach  to  the  Ho- 
ly Altar  with  the  profoundeft  Reverence  and 

Humi- 


254  Steps  of  Afcenfion  to  God. 

Humility,  and  there  in  the  prefence  of  the 
bieffed  Angels,  receive  the  molt,  comfortable 
Sacrament  of  Chriit's  Body  and  Bloody  and 
thankfully  commemorate  the  infinite  kind- 
nefs  and  condefcenfion  of  God,  in  offering 
up  his  only  begotten  Son  for  the  Salvation 
of  Mankind. 


B' 


CHAP.    II. 

U  T  let  us  proceed  to  the  reft.  The 
length  of  Divine  Juftice  difcovers  it  felf 
in  Truth  and  Fidelity.  The  Lord,  faith  the 
Prophet ^  is  faithful  in  all  his  fayings  ;  that  is, 
the  promifes  of  the  Lord  which  many  ages 
fince  were  pronounc'd  by  the  Prophets,  have 
at  no  time  yet  faifd,  nor  fhall  fail  at  any  time 
hereafter,  they  are  more  firm  and  fteadfaft 
than  Heaven  and  Earth.    For  thus  faith  the 

Luke  1 6.  Lord j  It  is  eafitr  for  Heaven  and  Earth  to  fafs 
away,  than  one  tittle  of  the  law  to  fail.  "Where, 
by  Law.,  our  Lord  understands  not  only  the 
Truth  of  his  Commands,  but  likewife  of  all 
his  promifes.  For  our  Lord's  Commands 
muft  either  be  fulfilled,  or  the  violation  of  them 
be  punifli'd :  And  his  Promifes  are  founded 
upon  a  fure  and  everlafting  Balis.     On  which 

Mat.  $.  account  alfo  our  Lord  faith,  Heaven  and  Earth 
jloall  pafs  away,  but  my   words  JJjall   not  fafs  a- 

Ifa.  40.       way  :  And  Efaias,  The  word  of  the  Lord  endu- 

Pf.  in.  reth  for  ever  :  And  David,  His  com?nandments 
are  faithful,  and  fiand  fafi  for  ever,  and  ever. 
And  the  Apoftle,  Let  God  be  true,  and  every 
man  a   lyar  ;  And  again,  It  is  imfojjible  for  God 

to 


Steps  of  Afcenfion  to  God.  255 

to  lie ;  the  reafon  of  which  is,  becaufe  he 
can  neither  be  deceived,  becaufe  he  is  Wi£- 
dom  ;  nor  deceive,  becaufe  he  is  Goodnefs ; 
nor  fail,  becaufe  he  is  Omnipotency.  But 
Men,  although  they  are  wife,  and  good,  and 
powerful,  yet  are  capable  both  of  deceiving, 
and  of  being  deceived  ,*  becaufe  their  know- 
ledge extends  not  to  all  things,  nor  have 
they  power  to  accomplifh  all  their  pleafure  : 
And  even  thofe,  who  when  they  engage 
their  word,  do  really  purpofe  to  make  it  good, 
may  afterwards  change  their  minds,  and  have 
no  regard  to  their  Promifes.  Wherefore, 
my  Soul,  if  thou  art  wife,  put  thy  whole 
truft  in  God,  keep  clofe  to  him  alone,  and 
cait  all  thy  care  upon  him.  Walk  circum- 
fpe&ly  with  the  Lord  thy  God,  and  he  will 
be  watchful  for  thy  fafety.  Take  efpeciai 
care  of  fining  againft  his  Juftice,  and  his 
Mercy  Jhall  always  defend  thee,  fo  that  thou 
fhalt  not  fear  what  either  Man  or  Devil  can 
do  unto  thee. 


CHAP.    III. 

NO  W  the  Height  of  Divine  Juftice  is 
feen  in  the  Retribution  of  that  Hea- 
venly Reward,  which  God  the  Supream,  and 
moil  righteous  Judge,  hath  prepar'd  for  them 
who  live  Godly  and  Righteous  Lives.  And, 
firft,  we  ihall  be  able  to  take  a  right  Eftimate 
of  the  Magnitude  of  this  Juftice,  if  we  make 
a  Comparifon  betwixt  God  the  fupreme 
Judge,  and  Men  that  are  fubordinate  Judg- 
es : 


25  6  Steps  of  Afcevfion  to  God. 

es  :  And,  Secondly,  if  we  fhall  weigh  the 
reward  of  one,  againft  that  of  the  other, 
that  is,  the  Recompence  which  God  will 
give,  with  that  which  Men  ufually  return. 
Humane  Judges  both  Civil  and  Ecclefiaftick, 
very  rarely  give  a  juft  reward  to  fuch  of 
'■htir  Subjects  and  Servants,  as  they  are  in- 
ed  tt  ,  and  this  for  many  Reafons.  Forper- 
ps  their  Ability  extends  not  fo  far  as  tore- 
ward  every  Mans  Merit  :  Or  it  may  be  the 
Merits  cf  their  Dependents  are  not  within  the 
Sphere  of  their  Knowledge,  at  leaft  they  can- 
not make  an  exad,  and  juft  Eftimate  there- 
of, as  depending  on  the  Sincerity,  and  De- 
votcdnefs  of  their  Mind  :  Or  it  may  be,  their 
own  Injuftice,  Avarice,  or  fome  other  perverfe 
Affections,  will  not  permit  them  to  make  a 
due  retaliation  to  their  faithful  fervices:  Or, 
kftly,  it  may  happen  either  by  deaths  feiz- 
ingthem  before  they  have  made  due  acknow- 
ledgments and  returns ;  or  by  fummoning 
the  other,  to  whom  Rewards  are  owing,  be- 
fore they  can  enjoy  the  fruits  of  their  La- 
bours. But  to  convince  us  that  no  fervice 
which  is  done  by  the  Righteous,  mall  fail  of 
reward,  we  are  told  that  fo  mean  a  fervice 
as  the  giving  a  Cup  of  cold  Water  to  the 
thirfty,  (hall  not  be  forgotten.  And  St.  Luke 
fpeaks  of  a  bountiful  reward  promis'd  by  our 
Luke  6.  Lord,  Good  mea fare ^  and  prefs'd  downy  and  fa- 
llen together ,  and  r wring  cver^  jhxll  men  give  into 
your  bofom.  Nor  is  there  danger,  left  the 
righteous  mould  go  unrewarded  from  want 
of  Ability  in  God,  becaufe  he  is  Lord  and 
Proprietor  of  all  things,  and  can  with  a  bare 
word ,  infinitely   increafe  and   multiply   all 

things. 


Steps  of  Afcenfton  to  God.  257 

things.  Ncr  need  v/e  fear  left  he  mould  be 
miftaken  in  judging  either  of  the  Quantity 
or  Quality  of  our  Services,  becaufe  he  is 
moil  Wife,  and  all  things  art  of  en  and  bare  to 
his  eyes,  and  he  himfelf  fearches  the  Hearts 
and  Reins  of  his  Servants  that  engage  in  his 
Service,  and  therefore  throughly  underftands 
with  what  Mind  and  Intention^  with  what 
Zeal  and  Induftry,  they  have  all  along  ad> 
ed.  Nor  can  we  be  lufpicious  of  any  un- 
kind defign  in  God.,  of  defrauding  his  poor 
Servants,  and  Children  of  a  juft  reward,  be- 
caufe he  is  faithful  in  all  his  fayings.  Nor 
laftly,  is  he  capable  of  dying,  becaufe  Im- 
mortality molt  properly  is  his,  and  all  things 
live  unto  him  :  fo  that  there  is  no  danger 
left  we  fhould  fail  of  juft  Rewards,  through 
the  death  of  him  that  mould  confer  them. 
Let  us  therefore  ftedfaftly  refolve,  that  all 
the  good  works  which  any  righteous  Man 
doth,  mall  receive  a  juft  reward  from  God 
the  righteous  Judge  :  That ,  confequently 
'tis  the  fafeft  courfe  to  be  employ 'd  in  his  Ser- 
vice, becaufe  he's  a  juft  Pay-mafter ;  and 
that  'tis  a  dangerous  and  foolim  thing  to  put 
confidence  in  Men,  and  from  them  to  ex- 
pe&  a  juft  Reccmpence  of  cur  pains. 

Let  us  now  compare  both  Rewards ;  the 
Rewards  of  God.,  with  the  Rewards  of  Men  ; 
thofe  above  in  Heaven,  with  thefe  below  in 
Earth.  What  recomperxe.,  I  befeech  you, 
can  poor  Mortals  render  thofe  who  toil 
for  them  all  Day  long,  that  pafs  the  Night 
without  fleep,  and  hazzard  their  lives  in  Bat- 
tels ?  O  the  blindnefs  of  Mankind !  What  ex- 
pectation can  we  have  from  them,  but  of 
S  things 


258  Steps  of  Afcenfion  to  Go  J. 

things  that  are  abject,  mean,  and  perilhable  ? 
But  from  God  we  may  infallibly  look  for 
fiich  things  as  will  both  Enrich  and  Ennoble 
us,  and  flay  with  us  to  Eternity :  And  yet, 
alafs!  the  other  are  courted,  thefe  flighted 
and  contemn  d.  St.  Chryfoftcm  in  his  Com- 
ment on  St.  Mat.  compares  the  Palaces,  Ci- 
ties, and  Kingdoms  of  this  World,  which  fo 
raife  Mens  Admiration,  to  thofe  Fabricks, 
which  Children  make  of  Chalk  and  Clay  ; 
which  little  Hutts,  and  trifling  Edifices,  coil 
the  poor  Children  a  great  deal  of  pains,  but 
feem  very  Ridiculous  to  thofe  that  are  paft 
the  time  of  Childhood.  And  it  frequently 
happens,  that  when  the  Father  or  Mafter  of 
thefe  Children  obferve  them  to  be  fo  taken 
up  with  fuch  Trifles,  as  to  neglect  their  Books ; 
he  kicks  all  down,  and  overturns  with  the 
greateft  eafe  in  one  moment,  that  which  coft 
them  a  great  deal  of  time  and  thought  to 
build  up.  Even  fo,  ftately  Palaces,  monu- 
mental. Towers,  Caftles,  fortifi'd  Towns,  and 
Kingdoms  of  Men,  are  no  more  than  poor 
Cottages  of  dirt,  if  compar'd  with  thofe  Goods, 
which  are  eternal  in  the  Heavens  •>  and  are 
beheld  with  deriiionfrom  Heaven,  by  the 
bleffed  Angels,  and  are  many  times  levell'd 
with  the  ground,  by  a  frown  only  from  our 
Heavenly  Father;  to  inform  us,  what  mere 
Vanities,  and  Illufions  all  fublunary  things 
arc.  Which,  though  new  ad  ays,  few  take 
iKjtice  of,  yet  a  time  will  ccme,  that  is,  the 
laft  Judgment,  when  all  Ihall  take  notice, 
though  it  be  then  too  late  and  infignificant. 
7$'e  day  of  fuJkmmt ,  faith  St.  Hilary,  will 
plainly  repeal  to    us3  the    Emptinefs]  Vanity,  and 

Nothing-* 


Steps  of  Afcerifioji  to  God.         259 

Noth'wgnefs  of  all  things    below.     But  let  lis  a 
little   more    accurately   declare   what   thofe 
Heavenly  Rewards  are,  which  in  thefe  Irre- 
ligious and   Atheistical   times  are   generally 
nothing  valued  in   companion  of  the  Trifles 
of  this  World.     In  the  firil   pl^ce  there  will 
be   good  things  in   great  abundance  in  the 
Kingdom  of  Heaven,  or  rather  there  will  be 
all  things  that  can  be  defir'd  :  For  all  the  In- 
habitants of  that  City  iball  bebieifed.     Now 
what  is  Beatitude,  but  a  complete  Collection, 
or    meeting   together  of  all    good    things  ? 
There  muff,  therefore  be   the   Goods   of  the 
Mind.,    Wifdom,    and   all    the   Virtues.;  the 
Goods  of  the  Body,  as  Beauty,  Health,  and 
Vigour  ;  external   Goods,  Wealth,  Pleafure, 
Glory.  Then  fecondly,all  thefe  things  fliall  be 
fuperlatively  great,  and  in  the  higheft  degree 
of  Perfection  and  Eminency.     For  God  who 
manifefted    his  power  in  the  Creation  of  the 
World  out  of  nothing,  his  Wifdom  in  Go- 
vernment and  Providence,  and  his  Love  and 
Goodnefs,  in  the  Redemption  of  Mankind, 
by  the  myfferious  Incarnation  and  Paffion  of 
his  Son,  will  then  difplay  the  magnificence 
of  his  Glory,  and  the  bountifulnefs  of  his  Li- 
berality, in  distributing  Rewards,  Palms,  and 
Crowns   to   thofe,  who  lhall   triumph   over 
their  Enemy  the  Devil.     And   this   wifdom 
fhall  be,  not  only  a  view  of  Divinity   in  the 
glafs   of  the   Creatures,    but   the    very,  and 
true  Vifion  of  the  Effence  of  God,  that  Caufe 
of  all  Caufes ;  and  of  the  very  prime  and  fu- 
pream  Truth :  From  which  moil:  Glorious  Vi- 
fion, the  Souls  of  Saints  fhall  fhine  with  fiich 
luftre   and  radiancy,   that  St.  John  faith  of 

S  2  that 


260  Steps  of  Afcenfion  to  God. 

that  future  Glory ,  We  fall  be  like  him  , 
becaufe  we  fall  fee  him  as  he  is.  From  this  ex- 
alted Wifdom  (hall  proceed  that  Queen  of  all 
Virtues,  Charity  :  Charity  fo  fervent,  that 
always  adhering  clofe  to  the  Supream  Good^ 
it  neither  will  nor  can  be  divorc'd  from  it. 
So  the  Soul,  and  all  its  faculties  fhall  be  im- 
moveably  fetled  in  a  ftate  of  compleat  Hap- 
pinefs:  The  Body  fhall  ftine  like  the  Sun, 
as  our  Lord  himfelf  attefts,  when  he  faith, 
Then  the  righteom  jhall  fane  as  the  Suny  in  the 
kingdom  of  their  father.  Such  will  their  Beauty 
be.  Their  health  will  be  Immortality ;  their 
itrength  Impaflibilty  :  And  laftly,  the  Body, 
which  now  is  Animal,  will  then  be  Spiritual, 
L  e.  it  will  be  fo  perfe&ly  obedient  to  the 
Spirit,  that  when  commanded,  it  mail  move 
more  nimbly  than  the  Winds,  and  by  its  fub- 
tlety  pafs  through  Walls.  And  then  its  Rich- 
es will  be,  not  only  to  want  nothing,  but 
with  God,  and  in  God,  to  poffefs  all  things. 
For  he  will  make  them  Rulers  over  all  his  Goods, 
Mat.  24.  What  /hall  I  fay  concerning  Plea- 
fure,  when  as  it  is  written,  They  fall  be  abun- 
dantly fatisfied  with  the  plenty  of  thy  hovfe,  and 
thou  flialt  make  them  drink  of  the  river  of  thy 
plea! ure s  ?  What  mind  is  able  to  conceive  the 
greatnefs  of  that  delight,  which  the  fruition 
of  the  fupream  Good  imports  ?  To  behold 
beauty  itfelf?  To  tail  fweetnefs  it  felf?  To 
enter  into  the  joy  of  the  Lord,  that  is,  to 
participate  of  that  felicity  ,  which  renders 
God  himfelf  happy  ?  The  Honour  and  Glo- 
ry of  Saints  furpaffes  all  Eloquence,  for  up- 
on the  Stage  of  the  Univerie,  Men  and  An- 
gels being  Spectators,  every  Saint  fhall  have 

the 


Steps  of  Afcenfion  to  God.  261 

the  honour  of  Divine  Applaufe,  and  be  pre- 
fented  with  a  vi&orious  Crown ;  and,  (which 
is  the  higheft  honour  they  are  capable  of, ) 
they  fhall  be  feated  on  Chrift's  Throne,  as 
Co-partners  of  his  Kingdom :  For  thus  we 
read  in  the  Revelations,  He  that  overcometh,  to  Rev.  3. 
him  will  I  give  to  Jit  with  me  on  my  throne,  as 
I  alfo  have  overcome,  and  do  fit  with  my  father 
in  his  throne.  This  noble  pitch  of  Honour  the 
Prophet  admir'd.,  when  he  acknowledged  that 
it  was  too  wonderful  for  him.  Now  if  to 
this  multitude  and  excellency  of  good  things, 
we  fuperadd  Eternity ,  which  wonderfully 
heightens  their  Value,  who  fhall  be  able  to 
conceive  the  greatnefs  of  Celeftial  Felicity  ? 
And  yet  we  fhall  experience  by  poffeffing  , 
what  we  are  not  able  to  comprehend  by 
thinking,  if  by  leading  a  Pious,  Righteous, 
and  Sober  Life,  we  fhall  be  admitted  to  thofe 
bleffed  Regions.  For  the  good  things  of 
that  place,  which  through  the  afliftance  of 
Divine  Grace,  are procurd  with  momentary 
pains,  fhall  endure  to  all  Eternity. 

What,  my  Soul,  haft  thou  to  fay  to  all  this? 
Haft  thou  a  mind  to  purfue  childiih  Diver- 
fions  in  ere&ing  little  Houfes  of  Clay,  and  to 
unqualine  thy  felf  for  the  inheritance  of  that 
Kingdom  that  fhall  never  have  an  end  ?  Wilt 
thou  be  content,  ( which  I  cannot  without 
horrour  think  of)  to  delight  in  brutifh  plea- 
fures,  who  art  invited  to  Angelical  Enter- 
tainments, and  Joys  that  cannot  be  exprefs'd? 
Let  thy  Mercy,  bleffed  Lord,  avert  this  from 
the  Soul  of  thy  Servant,  but  rather  ftriketer- 
rour  into  my  Fleih,  and  let  obedience  to  thy 
J^aws  become  fweeter  to  me  than  Honey, 

S  5  an4 


262  Steps  of  Afcenfion  to  God. 

and  the  Honey-comb,  that  by  crucifying  the 
Flefh  with  the  Affe&ions  and  Lulls,  I  may 
boldly  afpire  to  thole  fpiritual,  and  everlafl- 
ing  delights  of  thy  Paradife.  Grant  to  thy 
Servant,  O  Lord,  to  follow  the  Heps  of  thy 
'Chriil,  who  being  meek  and  lowly  in  Heart, 
When  he  was  reviled,  rc-viled  npt  again,  when 
he  fujfered,  he  threatned  not.  Grant  me  to  live 
foberly,  rightecufly,  and  godly  in  this  World, 
that  with  fome  Alfurance,  I  waj  look  for  that 
hlejj'ed  hope,  and  the  Glorious  Appearance  of  the 
great  God,  and  our  Saviour  jefus  Chrifi. 


C  H  A  P.    IV. 

IT  remains  that  we  confider  that  juftice 
which  God  exercifeth  in  punilhing  Sin- 
ners in  the  Abyfs  of  Hell,  by  doing  which 
with  ferioufhefs  and  advertency,  we  /hall  find 
that  to  be  very  true  indeed,  which  the  Apo- 
ftle  affirms  in  his  Epillle  to  the  Hebrews,  It  is 
a  terrible  thing  to  fall  into  the  hands  of  the 
living  God.  For,  (  to  follow  the  order  which 
We  have  obferv'd  in  that  Juilice,  which  re- 
wards the  fen  ices  of  Holy  Men )  God,  the 
righteous  Judge  will  net  difmifs  the  fmalleft 
Sins  unpunilried,  fuch  as  idle  words;  for  thus 
we  read  in  the  Goipel,  Every  idle  word  which 
wen  frail  f peak,  they  fhall  give  an  account  of  in 
the  day  of  Judgment.  There  are  many  Crimes 
indeed,  which  here  efcape  puniiriment,  fome- 
times  for  want  of  power  to  inflid:  it,  the  Cri- 
minals being  either  too  mighty,  or  too  nim- 
ble for  Juilice  :  Or  becaufe  Men  are  igno- 
rant 


Steps  of  Afcenfion  to  God.  263 

rant  of  what    is   done,  or   the  Offences  are 
not  attefted  by   legal  Evidence,  or  becanfe 
the  Judges  have  no  mind    to  pnnifh,  being 
either  corrupted  by  Bribes,  or  work'd  upon 
by  Kindnefs,  or  deprav'd  by  their  own   Ma- 
lice.    But  God  is  omnipotent,  and  therefore 
there  is  no  refilling  his  Power.     He  is  like- 
wife  in  all  places,  and  therefore  there  is  no 
concealing  our  felves  from  him.     Whither  [hall Pfal.  139 
I  go,  faith  Davh! j  from  thy  fplrit  ,  or    whither 
Jhail  I  flee  from    thy  prefence  ?  If  I  climb   up  info 
Heaven,  thou  art  there,  if  I  go    down   into  HeS9 
thou  art  there  alfo.     He  is  likewife  moil  wife, 
and  knoweth  all  things,,  even  fuch   as  lie   in 
the  darker!  corners,  and  molt  private  receifes 
of  the  Heart,  nor  needs  he  evidence  to  prove 
the  Crimes,  when  as  the  Confciences  of  Men 
ferve  the  Lord    for  a    thoufand    Witneffes. 
And  then  in  the   lalt  place,  no  Gifts,  nor 
Favours  can  corrupt  the  Juftice  of  God,  be- 
canfe no  addition  can  be  made  to  his  Happi- 
nefs  by  any  thing  we  have.     Conclude   we 
therefore,  that  there  is   not  any  Sin  from  the 
greater!  to  the  leaf!,  from  the  molt  Heinous, 
to   the  molt  Venial,  that  can   efcape  God's 
vindictive  Juftice,  uniefs  it  be  done  away  by 
Repentance.     For  by  how  much  the  more 
abundant  God's  Mercy  now   is  in  pardoning, 
the   more  rigorous  and  fever e   will  his  Ju- 
itice  hereafter  be  in  taking  vengeance.     Of 
this   time    Efaias    faith,    hi  a  feafon  'acceptable  If  ^j. 
have  I  heard  thee,  and  in    the   day   of  fal-vation 
have  I  fuccourd  thee.    "Which  the  Apoftle    ex- 
plaining in  his  later  Epiltle  to  the  Corinthians, 
Faith,  Behold,  now  is  the  acceptable  time,   behold  2  Cor.  6. 
no7P  is  the  day  of  falvation.     And  the  Prophet 

S    4  Ztph. 


2^4  Steps  of  Afcenfion  to  God. 

Zepb.  cries  out  of  the  time  fucceeding  this 
i  Chap,  life,  That  day  is  a  day  of  wrath ,  a  day  of  tribu- 
lation and  dlflrefs,  a  day  of  Calamity,  andmife- 
rjy  a  day  of  d.irknefs  and  gloom  inefs,  a  day  of 
rain,  and  of  a  mighty  wind,  a  day  of  the  trum- 
pet and  of  the  alarm  :  Nor  fhall  all  Sins  only 
be  ptinifli'd,  but  fhall  be  punifh'd  with  fuch 
dreadful  Torments,  as  can  hardly  now  enter 
into  any  Man's  thoughts.  For  as  the  Eye 
hath  not  feen,  nor  Ear  heard,  neither  have 
enter'd  into  the  Heart  of  Man  the  things 
which  God  hath  prepar'd  for  them  that  Love 
him  ;  fo  neither  hath  the  Eye  ken,  nor  the 
Ear  heard,  nor  the  Heart  conceived  what 
God  hath  prepar'd  for  them  that  Hate  him. 
For  the  miferies  of  Sinners  in  Hell  will  be 
very  many,  very  fevere,  without  any  allay, 
or  intermixture  of  confolation  ;  and  which 
infinitely  heightens  the  mifery,  they  will  be 
everlafting,  and  without  end.  FirfL,  they 
will  be  very  many,  becaufe  every  faculty  of 
the  Soul,  and  all  the  fenfes  of  the  Body  fhall 
have  their  proper  Tormentors.  Confider 
and  weigh  the  words  of  that  Sentence,  which 
the  fupreme  Judge  fhall  pronounce  at  the  foft 
Mat.  i  y-  day  :  Depart  fro?n  me  ye  curfed  into  erv?rlaflmg 
pre.  Depart,  that  is,  away  with  you  from  the 
fociety  of  the  Bleffed,  being  depriv'd  for  e- 
ver  of  the  vifion  of  God,  which  is  the  high- 
eft  and  EfTential  Happinefs,  and  the  ultimate 
End  for  which  ye  were  created.  Te  curfed, 
that  is,  do  not  for  the  future  expect  any  kind 
of  Blefling,  for  ye  fhall  be  deprived  of  all  the 
Influence  of  Grace,  of  all  Hope  of  Salvati- 
on,* no  more  fhall  the  Waters  of  Wifdomrain 
down  upon  you,  nor  the  Dew  of  Holy  In- 

fpiration 


Steps  of  Afcevfion  to  Go  J*  265 

fpiration  defcend  into  your  Hearts :  No  more 
mall  the  Rays  of  Heavenly  light  fhine  upon 
you :  No  more  fhall  the  Grace  of  Repen- 
tance, nor  the  BlofTom  of  Charity,  nor  the 
Fruits  of  Good  Works  germinate  in  you  :  No 
more  toEternity>  fhall  he  vifit  you  that  comes 
from  on  high.  Nor  fhall  you  only  want 
Spiritual,  but  even  Bodily  good  things,  not 
only  Eternal,  but  Temporal  Goods :  There 
will  be  no  dazlingMettals  foryou,no  Recrea- 
ting Diverfions,  no  Comfort  nor  Confolati- 
on,  but  ye  fhall  be  like  that  Figtree,  which 
as  foon  as  it  had  my  Malediction.,,  immedi- 
ately wither'd  at  the  Roots.  Into  the  fire, 
that  is  into  a  furnace  of  exceedingly  hot  and 
unquenchable  fire,  which  will  not  feize  up- 
on feme  fingle  Member,  but  on  all  together, 
and  affiift  you  with  moil  fenfible  pain.  Ever- 
lifting,  i>  e.  into^fire  which  needs  no  fewei 
to  maintain  the  vehemency  of  heat ,  for 
'tis  kindled  by  the  breath  of  Almighty  God, 
that  as  the  guilt  which  is  in  you  will  never  be 
done  away,  fo  neither  fhall  your  punifhmenr; 
have  an  end.  Therefore  the  Prophet  ifaias 
had  reafon  to  cry  out,  Who  among  ft  yen  can 
abide  with  devouring  flame  ?  Who  can  dwell  with 
everlafiing  burning  ?  As  much  as  to  fay,  not  a 
Man  can  patiently  bear  them,  but  they  dial! 
be  conftrain  d  to  bear  them  with  impatience, 
indignation,  and  defpair.  And  in  the  66th 
Chap,  he  adds,  Their  worm  dyeth  not,  and  their  Ifa.  33. 
fire  is  not  quenched.  "Which  words  we  find  re- 
peated more  than  once  in  St.  Mark.  For  the 
Worm  of  Confcience  will  be  fuperadded  to 
their  other  Afflictions,  as  will  alfo  the  bit- 
ter Remembrance  of  that  time,  in  which  the 

wicked 


266  Seps  of  Afcenfion  to  God. 

wicked  might  eafily  have  efcaped  punilhment, 
had  they  endeavoured  it,  and  have  been  par- 
takers of  everlafting  Joys.  And  left  any 
fhould  fancy  that  the  damned  may  find  fome 
alleviation  of  their  forrows,  by  walking  a- 
bout  and  exchanging  place  •  hear  what  our 
Lord  himfelf  faith,  Bind  him  hand  and  foot, 
and  caft  him  into  cuter  darknefs,  there  Jljall  be 
weeping  and  gnawing  of  teeth.  Therefore  thofe 
poor  wretches,  being  tyed  Hand  and  Foot 
in  eternal  bands ,  (hall  always  be  con- 
fined to  the  fame  place,  depriv'd  of  the  Light 
of  Sun,  Moon,  and  Stars :  And  frying  in 
thofe  fires  which  are  heated  with  Divine  fu- 
ry, (hall  weep  and  lament,  and  gnaflh  their 
teeth  out  of  Rage  and  Defpair.  Nor  (hall 
they  only  fufFer  moft  doleful-  miferies  in  Hell, 
that  ihall  be  thruft  into  that  place  of  hor- 
rour,  but  alfo  extream  poverty,  difgrace,  and 
ignominy.,  with  the  utmorlTShame  and  Con- 
fufion  of  face.  For  in  a  moment  mall  they 
be  depriv'd  of  their  Palaces,  Fields,  and 
Vineyards, .  and  of  their  numerous  Flocks 
and  Herds  ,•  they  (hall  be  ftripp'd  of  their  gay 
and  fafhionable  Apparel ;  they  (hall  no  lon- 
ger behold  their  glittering  Silver  and  Gold, 
nor  their  fparkling  Gems  and  Diamonds  ; 
they  (hall  be  reduc'd  to  fiich  Gircumftances, 
as  to  petition  for  a  drop  of  cold  "Water,  and 
find  a  Denial.  Befides,  thofe  haughty,  and 
vain-glorious  Men,  who  cannot  now  brook 
the  leaft  injury,  or  affront,  and  that  prefer 
the  fupport  of  their  Grandeur  above  all  things 
befides,  (hall  fee  all  their  Crimes  and  Mifde- 
meanours  brought  to  light ,  and  publickly 
expos'd  upon  a  Stage,  where  all  Mankind, 

and 


Steps  of  Afcevfiov  to  Go  J.  26 7 

and  the  whole  company  of  Angels  fhall  he 
fpe<5lators,  the  greateft  Appearance  that  e- 
ver  was,  or  fhall  be ;  all  their  crimes,  I  fay, 
fhall  become  manifeit,  though  committed  in 
fecrecy,  and  conceal'd  in  the  obfcureft  re- 
ceffes  of  the  Heart,  though  never  fo  abomi- 
nable, fnch  as  Treacheries ,  Robberies,  In- 
cefts,  Sacrilege  :  For  as  the  Apoftle  faith, 
in  his  former  Epiitleto  the  Corinthians,  Whin 
the  Lord  fiall  come  to  judge  the  world,  he  will 
bring  to  light  the  fecret  things  of  darkyiefs,  and 
will  make  manifest  the  counfeh  of  the  heart,  and 
then  fliali  every  one  have  fraife  from  God  ;  and 
fure  at  that  time  every  wicked,  and  unrigh- 
teous perfon  fhall  inftead  of  Praife,  find  Re- 
bukes and  Difpraife  from  God.  But  fo  great 
will  be  the  Shame  and  Confufion  of  the  Wick- 
ed at  this  Appearance,  that  St.  fajffl  flicks 
not  to  fay,  that  'twill  be  one  of  the  moft 
grievous  Punifhnients,  efpecially  to  the  Hy- 
pocritical, Proud,  and  Vain-glorious,  who 
have  no  other  God,  (  or  rather  Idol )  in  this 
World,  but  Honour.  But  if  what  we  have 
faid  concerning  the  lofs  of  all  that  is  valua- 
ble both  here  and  hereafter,  of  that  molt  af- 
flictive Pain,  and  that  Difgrace  and  Igno- 
miny, which  wait  upon  the  Impenitent  to 
another  World,  were  ever  to  End,  or  to  have 
any  Intermixture  of  Confolation  or  Refrefh- 
ment,  (as  all  Misfortunes  have  in  this  life,-) 
they  might  in  fome  Meafure  be  accounted 
tolerable  Evils.  But  fince  'tis  certain,  and 
pair,  all  doubt,  that  as  the  Felicity  of  the 
bieffed  will  eternally  laft  without  having  any 
allay  of  Mifery  ;  fo  alfo  the  Torments  of  the 
damned  will  everlaftingly  continue  without 

any 


26 S  Steps  of  Afcenfion  to  God. 

any  intermixtures  of  Comfort ;  fince  this  is 
the  cafe,  they  certainly  are  blind  and  infa- 
tuated to  the  laft  Degree,  that  exert  not  their 
utmoll  endeavours  to  gain  Heaven.,  and  to 
fhare  in  the  Joys  of  the  Celeflial  Paradife, 
though  the  way  lies  through  Briars,  and 
Thorns,  through  Tribulations  and  Dangers, 
through  Infamy  and  Death,  all  which  the 
Apoftle  calls  light  and  momentary  afflictions, 


CHAP.    V. 

AND  if  to  any  one  it  feems  unaccoun- 
t\  table,  why  a  God  of  infinite  Mercies 
hath  appointed  fuch  fevere  and  tailing  Pun- 
ifhments  for  the  offences  of  Men,  which  are 
done  and  pall  in  an  inflant,  and  for  fuch 
as  appear  not  very  provoking;  let  the  ob- 
je&or  hear  what  St.  Augufiin  hath  to  lay  in 
his  Book  of  the  City  of  God  :  "  "Whoever 
*•  (  faith  he  )  reckons  fuch  Condemnation 
cc  either  unjuil,  or  too  fevere,  knows  not 
u  certainly  how  to  make  a  right  eftimate  of 
<c  the  greatnefs  of  Mens  iniquity  in  Sinning, 
u"  when  with  fo  much  eafe  they  might  have 
iC  preferv'd  themfelves  innocent.  And  after- 
wards the  fame  Father  faith,  "  Who  canfuf- 
"  ficiently  declare  the  Greatnefs  of  his  Sin, 
<c  who  difobey'd  the  Command  of  fo  great 
"  a  God,  and  that  threatned  fo  great  Pun- 
€C  ifhment,  when  he  might  without  difficulty 
cc  have  obey'd  ?  St.  Augufiin  fpeaks  of  Adams 
Sin,  but  there  is  a  parity  of  Reafon  concerning 
Sin  in  general.  For  if  we  bring  not  deceit- 
ful, but  honeft  and  juft  Balances,  we  ftall 

find 


Steps  of  Ajcenficn  to  God.  269 

find  every  deadly  Sin  to  be  very  grievous  on  a 
threefold  account  ?  For  it  is  an  horrible  thing 
for  a  Creature  todifobey  his  Creator,  when  as 
the  Dignity  of  the  Creator  is  ac  an  infinite  di- 
ftance  from  the  meannefs  of  the  Creature. 
Befides  the  Creature  is  naturally  a  Slave/ and 
the  Creator  a  Lord  by  Nature  :  and  the  Crea- 
ture is  indebted  to  the  Creator  for  all  it  hath, 
but  the  Creator  is  in  no  regard  owing  to  the 
Creature.  But  if  the  Creator  did  indeed  im- 
pofe  hard  things  on  his  Creatures ,  Obedi- 
ence would  ftill  be  their  Duty.  But  the  Apo- 
ftle  truly  faith,  His  commandments  are  not  grie-  2  j0  ^ 
*vous ;  and  our  Lord  himfelf  affirms,  That  his  ^aC. ,  , 
yoke  is  eajie,  and  his  burden  light.  How  great, 
and  inexpreffible  a  Crime  then  is  it  for  poor 
worms  of  the  Earth,  not  to  obey  their  Cre- 
ator in  a  matter  fo  facile  and  eafie  ?  Befides, 
had  not  God  threatned  tranfgrelTors  with  the 
punijnment  of  eternal  Death,  Man  perhaps 
might  have  pretended  fome  Excufe  for  his 
Sin,  but  fince  eternal  punifhment  hath  been 
fo  frequently  and  plainly  denounced  by  the 
Prophets  and  Apoitles,  what  excufe  can  be 
offer'd  for  the  obftinacyof  Sinners?  Andlaft- 
ly,  if  the  guiltinefs  of  Sinners  were  not  eter- 
nal, we  might  wonder  why  the  punifhment 
of  Sin  is  fo  ?  But  when  the  ftubbornnefs  of 
the  damned  is  eternal,  why  fhould  it  be  any 
wonder  that  their  punifhment  is  eternal  like- 
wife  ?  And  this  obftinacy  of  the  "Will  in  evil, 
which  jnall  be  common  to  the  damned  with  De- 
vils :  I  fay,  this  pei  verfenefs  of  the  Will  and  A- 
lienation  thereof,  from  God  the  fupream  Good, 
which  remains  eternally  riveted  in  them, 
doth  create  in  Holy  Men  a  greater  Abhor- 

rency 


2  jo  Steps  of  Afcevfwn  to  God. 

rency  of  a  deadly  Sin,,  than  of  Hell-fire  it  felf. 
Do  but  attend  to  what  Edner,  an  Englifh- 
man,  records  of  Anfelm  in  the  fecond  Book 
of  his  Life.  My  Confcience  ( faith  he)  at- 
tefts  to  the  Truth  of  what  I  declare,  i/i&,  that 
I  have  often  heard  Anfelm  affirm,  (  appealing 
to  Truth  )  that  if  he  could  fee  embodied,  the 
Horrour  of  Sin  on  one  fide,  and  the  Pains  of 
Hell  on  the  other,  and  mull  of  neceffity  be 
immers'd  in  one  of  the  two,  he  would  rather 
make  choice  of  Hell  than  of  Sin.  Another 
thing  he  ufed  to  fay,  (to  fome  Men  perhaps  as 
unaccountable  as  the  other,  )  That  he  had  ra- 
ther have  his  Portion  in  Hell,  being  Inno- 
cent and  free  from  Sin,  than  being  polluted 
therewith,  to  be  pcfTefs'd  of  the  Kingdom  of 
Heaven.  If  that  Holy  Man  fpake  thefe  things 
as  the  true  Sentiments  of  his  Mind,  and  knew 
by  Divine  Illumination,  that  the  "Weight  of 
Sin  is  greater  than  the  puniihment  of  Hell  ,• 
how  much  more  mall  God,  who  fearches  to 
the  bottom  of  the  Malignity,  Fil thine fs,  and 
perverfenefs  of  Sin,  acl  like  a  molt  righteous 
Judge  in  Decreeing,  that  the  puniihment 
which  he  has  appointed  from  Eternity  is  a  due 
reward  of  Sin  ?  Therefore,  my  Soul ,  do  not 
miftake,  nor  be  milled,  nor  imitate  thofe,  ivho 
jay  they  know  Gcd3  but  in  fa&  deny  him  :  for  ma 
ny  have  faith  only  habitually,  not  actually,  like 
a  Sword  never  uniheath'd  for  execution.  For 
if  they  did  a&ually  believe,  and  believing  did 
ferioufly  confider,  that  God  is  faithful  and  juft, 
and  has  really  provided  very  fevere  and  endlefs 
Punifhments  for  the  ungodly  and  impenitent, 
and  fuch  as  /hall  have  no  Confolation  inter- 
iriixt,  it  were  impoflible  they  fhould  acl  as  now 

they 


Steps  of  Afcenfion  to  God.  271 

they  do,  or,  as  ^£  faith,  Should  drink  iniquity 
like  water,  i.e.  with  fo  much  unconcern'dnefs, 
with  fo  little  apprehenfion  of  danger,  nay, 
with  fo  much  Complacency,  and  Satisfa&ion, 
mould  commit  fuch  great  and  heinous  Crimes, 
as  if  a  reward,  not  puniihment  were  due  to 
Sinners.  Do  thou,  my  Soul,  firmly  believe, 
and  believing  confider  again,  and  again,  that 
God  is  now  the  Father  of  Mercies,  and  very 
ready  to  forgive  all  that  are  truly  penitent ; 
but  that  when  this  life  fhall  determine,  the 
fame  God  will  be  a  God  of  Vengeance  with  a 
witnefs,  and  will  inflid  thofe  Punifhments  up-  ' 
on  Offenders  which  he  hath  prepared,  and 
which  he  commanded  to  be  denounc'd  by  his 
Prophets  and  Apoftles,  and  to  be  committed 
to  Writing  for  the  minding  Posterity  of  their 
Duty.  For  fo  it  will  come  to  pafs,  that  be- 
ing lifted  up  by  the  fear  of  unfufferable  Tor- 
ments, and  the  Hope  of  everlafting  Rewards, 
as  it  were  with  two  Wings,  thou  mayeftfafe- 
ly  pafs  through  the  Storms  and  Tempefts  of 
this  prefent  World.,  and  at  laft  arrive  at  the 
Port  of  eternal  Life  and  Tranquillity.  Amen, 
Amen. 


VI  N  1  S. 


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fytxis  Alma  Curia  Cancellaria.  The  Third  Part.  A  Collecti- 
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ADVERTISEMENT. 

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