A MIRROR That flatters not: OR, A Looking-glass FOR ALL NEW-CONVERTS To whatsoever Persuasion, roman-catholics, Conformists, or Non-Conformists.  
THAT IS, Certain Sermons of St. Bernard translated into English; wherein the Manner and Nature of the true and hearty Conversion of a Sinner unto God is fully and excellently described.  
Together with A Preface of the Translator to all New-Converts, in which is shown, that the Conversion which will make us happy in the other World, is the Conversion described by St. Bernard; not the simple Change to such a Church, Persuasion or Communion.  
LONDON, Printed in the Year, 1677.   

THE Translator's Preface TO ALL NEW-CONVERTS.  
MUltiplicasti gentem, sed non magnificasti laetitiam. Thou hast made our number more, but hast not made our joy greater. A great deal of noise the change of New-Converts makes; and yet no great cause of joy, either to themselves or to the Church, Persuasion or Sect, or whatever else you please to call it, to which they are converted. Si converteris Israel, add me convertere. If ye be converted, be converted unto me, says the Lord of Heaven and Earth. If your Conversion to the true Church of Christ, as you imagine, has converted your heart and soul throughly unto God, you have made an happy change indeed, and no doubt but there's joy in Heaven at your Conversion; but if your heart and manners be still the same as before, and you have only gotten a new name, and a new form of Godliness, without the interior Virtue and Power of it, you are as you were as to your title to Beatitude in the other life. As good never-a-whit, as never the better. If you be a Christian, Jesus Christ has told you, the means and the only means to get eternal life, is to love God above all things, and your Neighbours as yourselves. If you want this, no Communion with any whatsoever Church or Sect can hinder you from being eternally miserable. Though, no doubt, seeing Religion is nothing else but a manner of living revealed by God Almighty to the World, to dispose them for the felicity of the other life, it must necessarily be highly advantageous to be of the true Religion, because in that must needs be contained far greater helps, than in any Sect of man's devising, to beget in Souls the necessary preparations to eternal Beatitude. And hence, of all Religions, that Religion is demonstratively from God which has the greatest and manifoldst means to fit Souls for the happiness of the other life, or to make the World truly good; that is, pious to God, charitable to one another, and temperate, as to the use and desires of the things of this life: When those means are not by ignorance or corrupt passions abused, but sincerely and seriously made use of.  
But you thank God you are converted to the Church of Rome. Et quae tanta fuit Romam tibi causa videndi? And why so passionately desirous to see Rome? But be it as it will, I'll not now dispute with you about it; but at present I'll suppose the Religion you have embraced, to be most holy and true: And yet you must give me leave to tell you as a friend, your great work is still to do. I know there are certain Preferments in Cambridg called Scholarships and Fellowships, which none are capable of, though never so deserving, either for their natural Parts, or acquired Learning; unless they have been for some time educated in such a School, Westminster for example, or Eton, &c, But coming from such a School, ihough otherwise their Learning be very indifferent, they are without difficulty preferred in respective Colleges of the said University. But it is not so in Heaven: Places and Dignities in that City of Light are not conferred upon us, because we have been trained up in the Communion of such a Persuasion, but because of our fitness and dispositions for them. To say to the Examiner of all hearts in the day of Judgement, you come out of such a School of Virtue; the Protestant for example, or Roman-Church, will signify nothing towards your admittance to the fellowship of God and his Saints for ever. It will be answered at that great day to all workers of Iniquity, though not only the Church, in whose Communion they died, but also, though even they themselves in their own persons, have prophesied in the name of our Lord Jesus, and wrought many wonderful things; Depart from me, I know you not But if you have in the time of your abode on this earth, so exercised yourselves in all works of piety to God, and charity to your Neighbour, and temperance and Christian mortification to yourselves, as you have nextly disposed your Soul for the beatifying sight of God, by an hearty love of his Divine Majesty, and cordial charity to your Neighbour, and a moderate orderly desire of the things here below, you need no other recommendation for your assured admittance to immutable everlasting Bliss. Nor is this said to persuade any one to an indifferency of living and dying in any whatsoever Church or Communion. No. God forbidden. But only to awaken those who seem to set their hearts at rest, when they have once, as they imagine, found out the true Church of Christ. The same I say to all New-Converts to Nonconformity, or the Religion established by Law. Have you more of the fear of God in your hearts than you had before? Have you a more cordial charity to your Neighbour than before? Have you a less esteem of the Pleasures, Riches and Honours of this World than before? If you have, you have then reason to be glad of your change, and to hope you have made a step nearer eternal Beatitude by it. But if you are as greedy of Money, as passionate in your desires of all sensual delights, as much a Slave to Honour and the favour of men, as little studious to do your indigent Neighbour good in all his wants Corporal or Spiritual, as little regardful of the Divine Majesty, whether out of fear or love, as before; your great work is still to do; your Conversion that must make you live eternally, is still to be made. If you be converted to God, (and all other Conversions are to very little purpose,) than you have a regard to God in all your ways. For as when you are converted to the Church of Rome, still you have an eye to the Commands and Orders of that Church: So when you are converted unto God, if you be indeed converted unto him, you have ever an eye unto him, and think how he would have you spend your time; how much upon worldly Affairs, how much in Prayer, and other spiritual exercises; how much in moderate recreation, etc. You regard also God in your eating, drinking, and sleeping; observing that Christian-mean in all these actions, which you think God Almighty would have you to observe, not regarding the contrary unchristian practices of the libertines you live amongst: In like manner, if God Almighty have made you a Steward of a fair Estate, you consider how he would have you employ it, how much upon your own necessary expenses, and how much upon the poor, etc. The like for whatever Talents of Learning or natural Parts God Almighty has endowed you with, studying to employ all to the greater good of the World, after the example of the great Pattern of all Perfection, our Blessed Saviour, who went about doing good: And you, if you will be worthy of that high Name of a Christian, must endeavour in this, and all other regards, to walk as he walked. He that says he abides in Jesus Christ, ought even as he walked himself also to walk, 1 Joh. 2. 6. That is, as Venerable Bede expounds those Divine words: Non ambite terrena, etc. Not to seek earthly things, not to follow after perishable gains; to fly Honours, to embrace all worldly Contempt for Heavenly Glory, willingly to do good to all, to injure nobody, and patiently to suffer injuries from others, yea to ask their Pardon of God who injure us; never to seek our own, but always to seek our Maker's Glory; and to make as many as we can, together with us, to affect things above. To do these, and such like things as these, is to follow the footsteps of Christ. If the Conversion so frequently mentioned in Holy Scriptures, with a promise of life eternal; particularly in the 18th of Ezek. Why will ye die O house of Israel; because I will not the death of him that dieth, saith the Lord God; Return ye and live: If this Conversion or returning to God Almighty signified no more but an embracing of the right Faith, or true Religion, it were an easy thing indeed, especially for a great many to escape eternal death, and to obtain eternal life. But the truth is, the Conversion to which eternal life is promised by Almighty God, is a Conversion of another nature. In three words, it is the Conversion which is most excellently described by St. Bernard in the following Sermons. Get that, and you are eternally happy; want that, and the being of whatsoever Persuasion, never so holy, or never so good, will not be able to hinder you from being eternally miserable. A great enquiry is made which is the true and pure Church of Christ: And no doubt but it is a Question of high moment and concern; but according to the best of my understanding, considering the present State of Religion in England, it much more concerns all that sincerely and hearty desire to be eternally happy, to inquire, supposing me to be of the true Church of Christ, what is still further necessary for my Salvation? and to use the utmost industry for the acquiquisition of that main thing necessary, whatsoever it is.  
A Conversion to a few exterior Rites and Ceremonies, is very easy; and a forsaking all exterior Rites and Ceremonies, is no less easy; and we would all gladly be happy in the other World; but we would gladly also have this happiness at as easy a rate as may be; and therefore no monder so few of all Persuasions in good earnest labour to get their hearts and souls throughly converted unto God, though this and only this be that which can indeed make us eternally happy; because this is a work of immense difficulty to corrupt nature: but rather innumerable multitudes satisfy themselves, with little more than the exterior form of the Church or Persuasion they adhere unto: Though all acknowledge, that without an hearty Conversion to God Almighty in this World, there's no hopes of seeing him for ever in the next. For example, what Persuasion is there amongst us, that does not acknowledge a true and hearty regard of Almighty God to be necessary to Salvation; and that this our piety to God must express itself by hearty and devout Prayer: And that Charity to our Neighbour is also necessary to Salvation; and that this Charity must express itself by Alms-deeds, and other good offices to our Neighbour, according to his necessity, and our ability: And that also a moderate use of meat, drink, and other necessaries of this life, is also necessary to Salvation. And moreover, do not all Persuasions agree, that in case we have sinned, not only hearty sorrow and repentance is necessary to Salvation, but that this sorrow, if it be true and hearty, will express itself by some exterior acts of humiliation more or less; for example, by weeping, mourning, sighing, frequent humble ejaculations to Heaven for Pardon; fasting, neglected Attire, etc. All this notwithstanding, how few of the several Professors of Religion amongst us, spend any considerable time in devout and holy Prayers, or any considerable proportion of their Estates in works of Charity; or notoriously deny themselves in eating, drinking, apparel, etc. In which great and main Substantials of Christianity, if we did holily strive who should most of all abound, this were the more ready way to bring us to be all of one mind, rather than our quarrels and disputes oftentimes about matters of very small concern, as to our eternal welfare.  
To instance only in the duty or virtue of Repentance, which we all acknowledge to be necessary to Salvation; and one of the first works a New-Convert ought especially to be exercised in. My Conscience tells me I am guilty of many and enormous wickednesses. The acts of my several sins and abominable impieties are past, but they have highly provoked my Creator and God against me, have left foul footsteps behind them in my own Soul, and have moreover done no small damage to the Souls of many of my poor Neighbours and Acquaintance. How now must all these grand mischiefs be repaired? Surely I can never hope for eternal happiness from Almighty God in the next life, unless by some means or other I first appease his justly incensed anger against me in this. And if no unclean thing can enter into the Kingdom of Heaven, the foul footsteps my impieties have left behind them, must be effaced before I partake of eternal Bliss. And if I may not presume to offer my gift in God's Temple here below before I have first reconciled myself to my offended Brethren, can I hope to be admitted into the Holy of Holies of the Great God above, before I have made some repair of the inestimable damage I have done many of my poor brethren's souls? But what remedy of so many and so great evils? I know none but a zealous return to the ancient Primitive Practice of Christian Repentance. Let us not deceive ourselves, we offend the same God the Primitive Christians did, and profane the same Sacrament of Baptism by our sins, which they did by theirs; and unless we will flatter ourselves with vain hopes, we must not think to expiate those sins with a few Pater's and Aves, which cost them whole years exercises in Penitential Austerities. Quam magna deliquimus, tam granditer defleamus, etc. As heinously, says St. Cyprian, Serm. de Lapsis. And as greatly as we have sinned, so greatly and so grievously let us weep and lament for our sins. To a deep wound, let a long and careful Cure not be wanting; let not our penance be less than our fault. Dost thou think that thou canst be able presently and forthwith to appease Almighty God, whom with perfidious words thou hast denied; before whom thou hast preferred thy Patrimony; whose Temple thou hast sacrilegiously violated. Dost thou think that he will easily have mercy on thee, whom thou hast said that he was none of thine. It behoves thee to pray unto him, and to beseech him with all earnestness, to pass the day in mourning, and to spend whole nights in watching and tears, to fill all time with doleful lamentations, to make ashes thy bed, to roll thyself in dust and haircloath; and since thou hast lost the garment of Christ, now thou shouldst desire to have no garment at all; after the food of the Devil, thou shouldst desire fasting: zealously busy thyself in such good works, whereby sins are purged: give frequent Alms, by which souls are delivered from death: what the Adversary would have taken away from thee, let Christ receive: nor ought that Patrimony to be kept or loved, by which one has been deceived and overcome.  
The sad ezperience of frequent and easy relapses into bewailed wickednesses, show us how vain and frivolous that Repentance was, by which they were pretended to have been abolished. The sad wounds, caused in our souls by our sins, as is manifest by their so speedy breaking out again, were only covered, not cured: As the Clergy of Rome complains of certain Priests, Ep. 31. ad Cypr. who by a false sweetness precipitated the Reconciliation of Sinners. How (say they) can they be cured in receiving the Grace of Absolution, and the Indulgence of the Church, if the Chirurgeon himself cut short the Penance, and make himself indulgent to their ruin and destruction; if he cover only the wound, and will not expect till the Remedies which have need of time, close it? Assuredly this is not to cure souls; but if we will speak the truth, 'tis to kill them. In fine, let us make it our business to experiment in the inmost of our spirits this Repentance o● Conversion so excellently and fully described in the following Divine Sermons of St. Bernard, and this is in one word to say all: By this if we can attain it▪ we shall fully appease our incensed God for our sins past, perfectly secure our weak frail selves from relapsing into the same our repent sins, and abundantly edify whomsoever we may have justly offended by our former unchristian Conversation.   

FAULTS.  
PAge 3. blot out line 18 and 19 p. 52. l. 16. for despair, read desire. p. 55. l. 24. for she, r. he.   

A SERMON Preached to the CLERGY Concerning Conversion.  

CHAP. I. That no body can be converted to God, unless he be prevented by the Will of God, and by his Voice crying unto him within.  
YOU are met together, as I believe, to hear the Word of God; for indeed there does not occur to me any other cause of this your so fervorous a concourse. By all means I approve of this your desire, and congratulate with you for your laudable zeal. For blessed are they which hear the Word of God, but provided also that they keep it. Blessed are they that remember his Commandments, but to the end that they may do them. For he has the words of Eternal Life, and the Hour is come (and would to God it were now) when they shall hear his voice, and they that shall hear it, shall live. For life is his will. And if you desire to know it, his will is our Conversion. In fine, hear himself. Is the death of the impious my will, says the Lord, and not rather that he should be converted, and live? Ezek. 18. v. 23. By which words we evidently see how that true life is not to be had by us, but by Conversion, nor can we enter into it any other way. Our Lord telling us plainly; Unless ye be converted, and made like little ones, ye shall not enter into the Kingdom of Heaven, Mat. 18. v. 3. And with good reason do little ones enter; for the little Child conducts them, who for this end was born, and given us. I ask then, what voice is that which the dead hear, and when they have heard it, live? for perhaps it is necessary to Preach the Gospel even to the dead. And opportunely there occurs a short word, but a full one, which the mouth of the Lord has spoken, as his Prophet testifies. Thou hast said, (says he, speaking, without doubt, to the Lord his God,) Be converted O ye sons of men, Jer. 3. And indeed deservedly does Conversion seem to be required from the sons of men, to wit, absolutely necessary for sinners. For to the supernal Spirits, that praise which becomes the just, is rather commanded; the Prophet singing, Praise thy God, O Zion, Psal. 147. And in that the Prophet says, Thou hast said: in my judgement it is not carelessly to be passed over, nor heedlessly to be heard. For who dare compare what God has said to the say of men? Verily the Word of God is lively and efficacious, and his Voice is in magnificence and power. In fine, he said it, and all things were made. He said, Let there be light, and the light was made. He said, Be ye converted, O ye sons of men, and they were converted. So it is indeed; the conversion of Souls is the work of God's Voice, and not of man's. Simon, the Son of John, a Fisher of men, although called and constituted for this very purpose by our Lord, yet in vain shall even he labour all night, and catch nothing, until by the word of our Lord casting his net, he shall be able to enclose in it a great multitude of Fish. And I would to God we could also to day in this Word cast the net of the Word, and experience what is written: Lo, he shall give to his Voice a Voice of power, Psal. 67. If we speak a lie, it's plain that's of our own. But perhaps even then also our words will be judged to be our own, not our Lords, if we seek our own Concerns, and not the things of Jesus Christ. Moreover, although we speak the truth of God, and seek the glory of God, we must even then from him alone hope the effect, and of him ask it: that he would please to accompany his own Voice with a Voice of power. To this internal Voice therefore I exhort you to listen with the ears of your heart; and that you would make it your business rather to hear God speaking within you, than man speaking without you. For that is a voice of magnificence and power, searching the deserts, making to tremble the deserts, shaking off the stupid torpor of Souls.   

CHAP. II. That God's Voice offers itself to all, and presents itself to the Soul that's unwilling to hear it.  
NOR need we much to labour to come to hear this Voice, the labour will be rather to stop thine ears that thou mayst not hear it. For the Voice itself offers itself, intrudes itself; nor does it cease continually to knock at every one's door. In fine, Forty years, says he, I have been very near to that generation, and have said they always err with their heart. He is still very near unto us, he still speaks, and perhaps there is not who hears him. He still says, these err with their heart, Psal. 94. He is still very near unto us, he still speaks, and perhaps there is not who hears him. He still says, these err with their heart: still Wisdom cries in the streets. Transgressor's, return to your heart. For this is the beginning of our Lord's speaking; and this Word seems to have gone before to all those who are converted to their heart, not only calling them back, but also bringing them back again, and setting them before their own face: for it is not only a Voice of power, but also a Ray of light, telling men of their sins, and enlightening the hidden things of darkness. Nor is there any difference betwixt the internal Voice and Light, the same Son of God being the Word of the Father, and the Splendour of his Glory; and the substance also of the Soul, in its kind spiritual, and uncompounded, without any distinction of senses is whole seeing, if we may call it a whole, and also in like manner whole hearing. For what is done by that either Ray of Light or Word, but that only the Soul is made to know itself? For the Book of Conscience is opened, the miserable order of the Life is unfolded, a sad Story is repeated, Reason is enlightened, and the unfolded Memory is exhibited to certain eyes, as it were of the Soul. But both is not so much any thing of the Soul, as the Soul itself: so that the same is both the beholder, and the beholded: the Soul set before her own face, and by sturdy apparitors, to wit, of thoughts sent into her, she is compelled, as a guilty Criminal, to appear before her own Tribunal. And who is able to undergo this Judgement without being troubled? My Soul is troubled at myself, (says the Prophet of our Lord,) Psal. 142. and dost thou wonder that thou canst not be set before thy face without reprehension, without turbation, without confusion?   

CHAP. III. That by the Voice of God the reasonable part of the Soul is made able to see, reprove, distinguish, and discern all its own miseries.  
NOR must you hope to hear from me what Reason distinguishes, discerns, and reprehends in your Memory. Apply thy hearing, turn the eyes of thy heart to within, and thou shalt learn by thy own experience what is done there. For no body knows what things are in man, but the Spirit of man which is in him. If Pride, if Envy, if Covetousness, if Ambition, or any such Plague lie hidden there, it will hardly escape this examen. If Fornication, if Theft, if Cruelty, if any Deceit, or any other Fault shall have been committed, the Criminal will not be able to hid himself from this Judge within, nor will he deny it before him. For all that itch of unlawful delight, and all the enticing pleasure, was soon ended; but it imprinted certain bitter marks in the memory, it left behind it foul footsteps. For into that Repository, as into a Sink, all the abomination ran, all the filth flowed. A large Volume, in which all thing are written, and that with the Pen of truth: now the belly is gripped with bitterness, although it seemed to have delighted the miserable jaws, in its short passage, with a certain frivolous sweetness. Miserable man that I am, grieved for my belly; I am grieved for my belly. And why should I not be pained for the belly of my memory, into which such a deal of filth hath been cast? My Brethren, who of us, when he takes notice that the garment which he wears, is all over bedaubed with foul spittle, and defiled with filthy ordure, does not vehemently abhor it, does not presently put it off, does not with indignation cast it away from him? wherefore he that discovers not his Garment, but himself within, under his garment, to be in such a manner defiled. aught so much the more to grieve, and be in consternation, by how much nearer he carries about him what he abhors. For the defiled Soul cannot so cast away itself, as it can its bespotted Coat. In fine, who is there amongst us of so great patience and virtue, that if perhaps (as we read concerning Mary the Sister of Moses) he should see his flesh by a certain leprosy on the sudden white with an ill whiteness, should be able to bear it with an equal mind, and give his Creator thanks? Now what is this flesh of ours but a certain rotten Coat with which we are clothed? Or what is this bodily leprosy to be looked upon by the Elect, but as the Rod of our Father's correction, and the purgation of our Heart? But there, there is vehement tribulation, and most just cause of grief, when a Sinner awaked out of the sleep of his miserable pleasure, shall begin to deprehend and see that internal leprosy which he has got to himself with much study and labour. For no body hates his own flesh, much less can the Soul hate itself.   

CHAP. IU. That he who loves Wickedness, hates both his own Soul and Body.  
BUt perhaps somebody may be moved with that of the Psalmist, He who loves iniquity, hates his own Soul: But I say, that he hates also his own Body. For does he not hate it, for which he daily merits more and more fire in Hell; for which, according to his hard and impenitent heart, he treasures up wrath against the day of wrath? Notwithstanding this hatred as well of the Body as of the Soul, is rather in effect than affection. So the phrenetick man hates his own flesh, when he endeavours to mischief himself; the diliberation of Reason being asleep in him. But can there be a worse frenzy than impenitency of heart, and an obstinate resolution to go on in sin? For such an one lays violent hands upon himself; nor does he tear and gnaw his flesh, but his mind. If thou hast seen a man fret, and scratch his hands till they bleed again, thou hast in such an one a clear and lively pourtraicture of a Soul when it sins. For the pleasure gives place to grief, and pain succeeds the itching delight. Nor was he ignorant of it, that so it would be; but dissembled it when he scratched himself. So we tear and wound our unhappy Souls with our own hands; but with this difference, that we wound them so much the more grievously, by how much a spiritual Creature is more excellent, and more hardly cured. Nor do we this out of hatred or ill-will, but out of a stupid internal insensibility. For the Soul being poured out abroad, it has no sense of its internal damages; because it is not within itself, but in the belly perhaps, or under the belly. In fine, some men's Souls are in their Platters, and others in their Coffers; where thy treasure is, says our Lord, there also is thy heart. And what wonder, if the Soul feel not its own wounds, when forgetful of itself, and wholly absent from itself, it was gone into a far Country? But the time will come, when returning home to itself, it shall understand how cruelly it tore out its own very bowels, under the pretext of a miserable hunting. Neither indeed could it then be sensible of it, when with unsatiable desire catching at the vile prey of a few sorry flies, like the spider, it seemed to make Nets of its own Bowels.   

CHAP. V Of the punishment as well of Soul as Body, and fruitless Repentance after death.  
AND this return into itself, shall without doubt be at least after death, when all the doors of the Body shall be shut up, by which it was wont to wander abroad, and go forth to busy itself about the figure of this world, which passes away; so that now it necessarily remains in itself, all egress out of itself being now impossible unto it. But it will be a sad and most pernicious return, and everlasting misery, when it shall be able to have repentance, but not be able to do any penitential work; for when the Body shall be wanting, there can be no action; and when there shall be no action, neither can there be found any satisfaction. For to have repentance is to grieve, but to do penitential works, is the remedy of grief. For one that shall want hands, can no more lift up his hands unto heaven. But whosoever shall not return unto himself before the laying aside of his body, must necessarily remain in himself for ever. But in what a self? In such a self, as he shall have made himself in this life▪ unless perhaps he shall sometimes be worse, for better shall he never be who is bad; for this very Body which now he puts off, he must one day receive again; not to do penance, but to be punished in it, when after a certain sort the condition of the flesh and of sin shall be much alike: for as sin shall be able always to be punished, but never be expiated or satisfied for; so neither in the Body shall the torments possibly be ended, nor yet the Body be consumed with the torments. Deservedly indeed shall everlasting vengeance and rage be against the sinner, because his fault can never be blotted out; and neither shall the substance of his flesh fail, lest together with it the affliction of his flesh should be forced to fail also. My dearest Brethren, he that fears these things is cautious to avoid them; but he that slights them, falls into them.   

CHAP. VI That the worm of Conscience ought here to be felt, and by little and little extinguished; and not to be cherished and nourished to immortality.  
THAT therefore we may return to the Voice we spoke of above, whilst there is a way open thither, whither his Salvation shows us, who with so great piety and compassion calls back thither Prevaricators. Nor in the mean time let it be irksome to feel the bitings of the internal Worm, nor let a dangerous sourness of mind, or a pernicious softness prevail with us to dissemble our present trouble. Then the Worm is best felt, when there is also a possible capacity of choking it. Therefore let it by't now, that it may die, and by little and little cease to by't. In the mean time by biting, let it gnaw upon putrefaction, that gnawing upon it, it may consume it, and itself altogether with it be consumed, and not be nourished to immortality. Their worm, says he, shall not die, and their fire shall not be put out, Isa. 66. Who shall be able to endure from the face of those bitings? For at present many little Consolations do mitigate the torture of the reprehending Conscience. God is good, not suffering us to be tempted above our strength; nor does he suffer this worm to molest and vex us beyond all measure, especially in the beginnings of our Conversion he supples our wounds with the Oil of Mercy; that neither the quantity of our Disease, nor the difficulty of its Cure may be further made known to us than is expedient; but rather a certain facility seems to smile upon us, which afterwards vanishes away; when now to him that has his senses exercised, a strong Combat is given, that he may overcome, and learn that Wisdom is powerful over all. In the mean time, he that hears the Voice of the Lord, Return to your heart O ye Prevaricators, and finds so many obscenities in his inward Bedchamber, he's very busy in searching every corner, and being very curious, he seeks by what passage all this filth flowed in, and without any great difficulty the hole, yea the holes are manifest unto him. But neither is this consideration cause of a little grief unto him, when that through his own windows death is found to have entered. For that the curiosity of the eyes seems to have let in much filth, the itching of the ears much, and much also the pleasure of Smelling, Tasting, and Touching. For as for spiritual vices, (of which are made mention above) he being carnal, hardly yet examines them as they are. Whence it comes to pass that he has less sense, or none at all, of those things which are more grievous; nor is he bitten so much with the remembrance of Pride and Envy, as with the remembrance of certain flagitious and facinorous acts.   

CHAP. VII. That to some it seems easy for man's will to obey the Divine Voice.  
AND lo again a Voice out of the Clouds saying, Thou hast sinned, Peace. And what is said, is to this purpose. Now the sink overflowing, fills the House with an intolerable stench, and whilst as yet the ordures are continually flowing in, in vain dost thou go about to pump them out, to do penance whilst thou dost not leave off to sin. For who can approve of their Fasts, who fast for strife and contention, and impiously smite with the fist, yea their own wills and pleasures are found in them? Such is not the Fast which I have chosen, says the Lord, Isa. 58. Shut the windows of death, stop up diligently all the holes and passages, and so at length no new ordure entering in, thou wilt be able to purge out the old. And the poor ignorant man, unexperienced in spiritual exercises, thinks what is now commanded is easily fulfilled; for what should hinder me, says he, that I should not be able to command the members of my own body? Instantly then he lays a command of fasting upon his gluttonous appetite, forbids excess in drinking, charges his ears to be stopped against hearing of blood, turns away his eyes lest they should see vanity; he stretches out his hands not to covetousness, but rather to giving of Alms: of which also perhaps he will require labour, prohibiting them theft, as it is written, He that stole, now let him not steal; but rather labour with his hands that which is good, that he may have to give to him that is in necessity, Eph. 4. But whilst he is thus promulgating Laws, and proposing Decrees to all his members, on the sudden they interrupt his commanding Voice, and unanimously exclaim: Whence this new Religion? You command to do as best likes you. But there shall be one found that will oppose your new Decrees, that will contradict your new Laws. But who's that, say you? And 'tis answered; to wit, she the Paralytic that lies sick at home, and is sadly tormented. For she it is (if you have not forgotten) whom you have long siince ordered us to serve, to wit, to obey her concupiscences. Miserable creature, at this Voice he waxed pale, and with confusion held his peace. For his Spirit was troubled at it. But the members of his body forthwith address themselves to their unhappy Mistress, that they may accuse their cruel Master, and complain of his too severe commands. Gluttony complains that she's commanded the mean of a spare diet, and prohibited the pleasure of surfeiting and drunkenness. The eyes complain a charge is laid upon them to weep, and all wanton looks forbidden them. The several members going on in these and such like complaints, the will is awakened, and vehemently exasperated, exclaims: what, is this a Dream or a Fable that you tell me? But then the tongue having gotten a fit opportunity for its complaint: in very deed, says it, so it is as you have heard. For I also am commanded to abstain from fables and lies, and must henceforth speak nothing but what's serious and absolutely necessary.   

CHAP. VIII. How the will of man by Gluttony, Curiosity and Pride, and by all the senses of the Body rebels against the Divine Voice.  
AT this the old Beldame, raging mad leaps out of the Bed, and forgetting all her sickness, comes forth with her hair about her ears, her garment rend, her breasts naked, scratching her wounds, gnashing her teeth, and infecting the very air with her virulent breath. If there yet remain any thing of reason in the Sinner, how can he be but wholly confounded at such a sad meeting and attack of the miserable will as this? What, says she, is this your Conjugal Faith and Fidelity? do you thus compassionate my sorrows? Is this your forbearing to add grief to my wounds? Perhaps it seemed to you, that something of my too great Dowry was to be taken from me; but this being taken away, what's left me? This is all you gave to me miserable Paralytic, and you did once know how all its Services were distributed. But now if perhaps you have forgotten the triple malignity of this worst of Diseases of which I am sick, yet I have not forgotten it. For I am Voluptuous, I am Curious, I am Ambitious, and by reason of these three Ulcers there is no soundness in me, from the sole of my foot to the crown of my head. Therefore my jaws, and the obscener parts of my body are deputed to pleasure, seeing you will needs have me recount all particulars a new. The wand'ring foot, and undisciplined eye serve Curiosity. The ears and tongue are at the beck of Vanity, whilst by the former the oil of Sinners makes fat my head, and by the other I myself supply, when they seem to have come short, or to have done too little in my praises. For I am greatly delighted both to receive praises from others, and, as opportunity serves, to praise myself also; ever desiring to be commended and extolled by my own mouth, and by the mouths of others. To which Disease your wit or reason is wont especially to administer very much matter or nouriture. Moreover, the hands which are free to be moved every way, these we do not depute to any special work, but they exhibit a very diligent service; sometimes to Vanity, sometimes to Curiosity, and other while to Pleasure. All which things being so disposed, none of them could ever yet in any one thing fully satisfy me; because the eye is not satisfied with seeing, nor the ear filled with hearing; and I wish sometimes, when I am beholding something that likes me, that my whole body were made an eye; or when I am at meat, that all my members were turned into jaws. And do you now attempt to take from me this little comfort, which I in a manner beg? Thus she. And with indignation and fury going away, I am in possession, said she, and long, long will I hold it.   

CHAP. IX. How the reasonable part of the Soul being now vexed and afflicted, is convinced of the vainly presumed facility, and confounded at the difficulty of this matter.  
SO now mere vexation gives understanding to reason; now at length the difficulty of this business is in some measure made known, now the presumed facility is vanished. For it sees the memory is full of unclean filth, and it sees other and other ordures in great abundance flowing in; it sees the windows which are open to death can by no means be shut, and that the overruling languid will still commands all, notwithstanding all the putrid corruption did flow out of her Ulcers. In fine, the Soul sees itself defiled, and this not by another, but by its own body, nor from any other than itself. But as there is something of the Soul, to wit, the memory which is infected, so the will is that which infects. Finally, the whole Soul is nothing else but Reason, Memory and Will. But now even Reason also is found defective, and in a certain manner blind, for that it has not all this while seen these things, and absolutely infirm; for that when the matter was discovered, it could not prevail to temper and reduce all to order; the Memory most foul and noisome, the Will languid, all over full of horrid Ulcers. And least of all the things appertaining to a man, there should remain something untouched; even the Body is become rebellious, and all the members so many windows, by which death enters into the Soul, and without ceasing the confusion increases more and more.   

CHAP. X. A comfortable Respiration to the poor in Spirit.  
LET every Soul therefore which is such an one, hear the Divine Voice, and let hear her it with astonishment and admiration, saying; Blessed are the poor in Spirit, because theirs is the Kingdom of Heaven. Who more poor in Spirit than he, who in all his Spirit finds no rest, finds not where he may lay his head? And this is the counsel of Piety, that he who is displeased with himself, should be pleasing to God: and that he who hates his own House, to wit, an House full of filth and infelicity, should be invited to an House of Glory; an House not made with Hands, eternal in the Heavens. And no wonder if he trembles at the greatness of this condescension, if he has difficulty to believe this report, if with great astonishment he admire, and say; Has then misery made man happy? But whosoever thou art that art such an one, be not diffident; not Misery, but Mercy makes happy; but Mercies proper seat is Misery, that Humiliation may pass into Humility, Necessity into Virtue. Thou wilt segregate, O God, says he, a voluntary rain for thine inheritance, and it became infirm, but thou hast perfected it. A profitable infirmity indeed, which seeks after the hand of the Physician, and to his health does he fail in himself, whom God perfecteth.   

CHAP. XI. That he cannot hope for the Kingdom of God, in whose flesh Sin does still reign.  
BUT because there is no way to the Kingdom of God without the first fruits of the Kingdom, nor can the Heavenly Kingdom be hoped for by him, to whom as yet is not given even to reign over his own Body: the Voice follows, saying, Blessed are the meek, because they shall inherit the Earth. As if he should say more plainly; Mitigate the fierce motions of thy Will, and take heed to tame the cruel Beast. Thou art tied, endeavour to unloose what thou art not able to break. Thy Eve is thy life; by using violence, or by offending her in that manner thou wilt never be able to prevail with her. And without delay, the penitent Sinner taking courage at these words, although with a great deal of confusion, he makes access and endeavours to appease the enraged viper. He accuses the allurements of a carnal life, and the comforts of worldly dalliances, as small and unworthy; and moreover, very short, and very pernicious to their lovers.   

CHAP. XII. The desires of Gluttony, and Lust, and other Vanities, what they will end in.  
MOreover he added, and do thou also confess as much to thy naughty and unprofitable Servant. Nor canst thou deny that with all their services they never were able at any time in the least to satisfy thee. The pleasure of the Throat, which in these days is so much set by, has hardly the breadth of two fingers; and so small a delight of so little a part, with how great solicitude is it procured, and then how great a trouble does it cause? Hereby the moist Reins are monstrously dilated, the swollen Belly is not so much made fat, as it is impregnated, made big with ruin and perdition; and whilst the Bones are not able to sustain the burden of the flesh, are bred also divers Diseases. So also the Quagmire of enticing Lust, with what labour and losses sometimes of Name and Honour, and with danger even of Life itself, is it obtained, how does its sulphureous vapour, burning for a spurt, gall with pricking-goads its raging-mad Votaries; and like a swarm of Bees, when it shall have voided its mischievously grateful honey, how does it infix in their wounded hearts too too tenacious a bite? whose Appetite is known to be accompanied with anxiety and madness, its Act with abomination and ignimony, and its End with repentance and shame. Then as for vain Sights and Shows, I ask what they profit the body, or wherein they seem to avail the mind? Assuredly you will find nothing in man to which Curiosity is profitable. A frivolous, vain, and trivial solace; nor know I how to wish him a greater Curse, who flying the peace of a pleasing quiet, is delighted with a curious restlessness, that he may always want something that he may seek for. And even from hence it is manifest, that in all these things there is no content, whose very passing is the only thing that delights us. Then, as for the vanity of vanities, Vainglory, how that it is nothing, 'tis manifest out of its very name. Vain therefore must needs be that labour which is spent in the pursuit of Vanity. O Glory, Glory, (said a Wise man) in the thousands of Mortals, thou art nothing else but a vain inflation of the ears; and yet notwithstanding, how great an infelicity thinkest thou, does this very, not so much happy Vanity, as vain Felicity, breed? For from hence proceeds blindness of heart, as it is written; O my people, they that call thee Blessed, draw thee into error. Hence Animosity, a stiffnecked Fury, hence the anxious unquiet of Suspicion, hence the cruel torment of Spite, and miserable racking of trembling Envy; hence an insatiable love of Riches, which do far more torture the mind with their desire, than they recreate it with their enjoyment; for that the getting of them is found to be full of labour, the possession of them full of fear, and the loss of them full of grief. Finally, where there are much Riches, there are many also who devour them: and indeed the use of Riches is with others, only the name of them, and the solicitude remains to the Rich. And in all these matters, for such little things, or rather not so much little things, as indeed nothings, to set light by that Glory which neither eye has seen, nor ear heard, nor has it entered into the heart of man, that God has prepared for those that love him; does not seem so much to proceed from foolishness, as from infidelity.   

CHAP. XIII. Of the Slavery of Vices.  
AND deservedly does this wicked World, with its vain promises, delude Souls, which forgetting their own proper nobility and condition, are not ashamed to be subjected to Hogs in their ministry and service, and to be associated to them in their appetites and desires; and yet after all, not to be able to satiate themselves with their unhappy food. For whence is this so great pusillanimity, and so miserable abjection, that an eminently noble Creature, capable of eternal Beatitude, and of the Glory of the great God, to wit, by whose Inspiration it was made, with whose Image it was stamped, with whose Blood it was redeemed, by whose Spirit adopted, and with whose Faith it was endowed, should not blush to be enslaved under the rottenness of corporeal Senses? Deservedly are they unable to overtake such Lovers, who forsake such a Spouse to follow after them. Deservedly did he hunger after husks, and could not get them, who chose rather to feed Hogs, than to be satiated with the dainties of his Father's Table. A mad labour it is to feed the barren, which brings forth no fruit, and to refuse to do good to the poor Widow: to omit the care of the Soul, and with eager desire to take care of the Body: to cherish and make fat the putrid Carcase, which we doubt not shall a little after be the food of worms. For to serve Mammon, and be avaricious, (which is the worship of Idols,) or to follow after vanity, who doubts but these are evident marks of a Soul wholly degenerated?   

CHAP. XIV. Of the infidelity of Riches, and uncertainty of Death.  
BUT let it be granted, that the things which the World seems to give its Lovers, are both Great and Honourable; yet every one knows they are unfaithful and uncertain; for their shortness is certain, and the end of their very shortness uncertain; they often forsake us whilst we live, and we must always leave them when we die. Amongst all things that happen to men, what is more certain than Death? and what more uncertain than the hour of death? Death has no compassion for Poverty, nor no regard for Riches; it spares no body, neither for their Extraction, nor their Manners, nor for their Age neither; only with this difference, it stands at the doors of Aged persons, and lies in ambush for those that are Young. Unhappy therefore he, who confiding in the darkness and slipperiness of his life, takes a great deal of lost labour, never adverting that what he labours for, is a mere vapour that straight disappears, vanity of vanities. O thou that art ambitious, hast thou at length got the Dignity thou hast been long gaping after? Keep what thou hast. And thou lover of Money, hast thou filled thy Coffers? have a care thou beest not robbed. Has thy Field brought a plentiful Crop? Pull down thy Barns that thou mayst build greater; turn all things topsy-turvy, say unto thy Soul, Soul, thou hast many Goods laid up in store for many years. But there shall be one that will say; Fool, this night shall they require thy Soul of thee; but those things thou hast gotten, whose shall they be?   

CHAP. XV. That the Works which we do in time, are as it were Seeds of Eternal Reward.  
AND would to God the things that were gathered together only did perish, and not, which is far worse, that their Gatherer did perish also. For it were more tolerable to labour lost labour, than such labour as will ruin us. But now the wages of sin is death; and he who sows in the flesh, shall of the flesh reap corruption. For our works do not pass as they seem to do, but all temporal works are sown as seeds of Eternity. The Fool shall be amazed, when he shall see out of this small seed to rise up a plentiful Harvest, whether good or bad, according to the different quality of what was sown. He that considers this, deems no sin to be small, for that he rather regards the future Harvest, than the present Seedtime. Men therefore sow when they know not what they do, and when they hid Mysteries of Iniquity, when they conceal Counsels of Vanity, when in darkness they transact Works of Darkness.   

CHAP. XVI. That it is impossible for him that sins, so to hid himself, as not to be seen.  
I Have Walls, says he, round about me, who sees me? Let it be; no man sees thee; yet notwithstanding somebody sees thee. Thy bad Angel sees thee; thy good Angel sees thee, and one that is greater than both bad and good Angels; God sees thee, the Accuser sees thee, a multitude of Witnesses see thee, yea the very Judge himself, before whose Tribunal thou must one day stand, sees thee; in whose sight to do amiss, is as mad, as it is dreadful to fall into the hands of the Living God. Be not secure, ambushes lie secretly hid, which thou canst not hid thyself from ambushes I say lie hid, which as thou canst not see, so thou canst not be seen by them. Hear the naked truth, he who planted the Ear, and he who made the Eye, he looks upon thee. The rays of that Sun are not kept out by an heap of stones, which himself created, not even the very wall of this our body can exclude his prospect of the very truth. All things lie open to his sight, it is more piercing than a twoedged Sword. Moreover he not only sees, but also distinctly discerns the ways of our thoughts and immost affections. Finally, if he did not see more clearly than man himself, the very bottom of man's heart, and whatsoever lies hid in it, one that were conscious to himself of nothing, would not now so greatly fear the sentence of his Lord that is to judge him. To me, says he, it is the least of all that I should be judged by you, or by man's day; but neither do I judge myself, for I am guilty of nothing as far as I know myself, but for all this I am not justified; but he who judges me is the Lord, 1 Cor. 4. v. 3, 4. If by the interjection of a wall, or by some counterfeit pretext, thou gloriest that thou shalt be able to cheat the judgements of men, assure thyself, true crimes shall never escape his notice, who is wont to accuse us even of false ones. If thou dost so greatly dread thy Neighbours being conscious to thy life, who perhaps does no less fear thy being conscious to his; much less oughtest thou to contemn their knowledge, to whom iniquity is more odious, and corruption far more execrable. If finally thou dost not fear God, and reverest only the sight of men, remember the man Christ cannot be ignorant of the deeds of men; and what thou wouldst not dare to attempt in my presence, much less dare to attempt in his: and what thou wouldst not think lawful, nay even would not please thee to presume to do in the sight of thy fellow-servant, abhor to have so much as a thought of it, thy Lord looking upon thee. Or if thou wilt needs stand in more awe of an eye of Flesh, than of that Sword which is to devour Flesh, even that very fear which thou fearest shall happen unto thee, and what thou dreadest shall come to pass. Nothing is hid which shall not be revealed, or secret which shall not be known. Works of darkness being brought forth into the light, shall be condemned by the light: not only the abominable secrets of obscenities, but also the unjust bargains of the sellers of the Holy Sacraments, and the fraudulent sighs of Deceivers and subverters of Judgement; he who knew all things, shall make these things known to all: when that Searcher of the heart and reins shall begin to search Jerusalem with Candles.   

CHAP. XVII. What we may judge will become of those who live wickedly.  
WHat therefore shall they then do, or rather what shall they then suffer who have committed wickedness, when they shall hear: Get ye into eternal fire, you who have done no works of Piety? For how shall he be admitted to the Marriage-Feast, who neither girt up his loins that he might abstain from evil, nor held a light in his hand that he might do good: when neither the integrity of Virginity, nor the clarity of Lamps shall be able to excuse the bare want of Oil? Or what torment may we well believe does expect those who in this life do not only bad things, but perhaps the very worst of things; if they who here received good things are so to be tormented, that in the midst of scorching flames they shall not be able to obtain the least drop of cold water to refrigerate their burning tongues? Let us therefore have a care we do no bad things, nor freely offend within the Church, out of a confidence of being included in the net: knowing this, that not all men whom the net shall draw, shall the vessels of the Fishermen receive, but it shall happen when they shall be come to shore, they shall pick out the good into their vessels, but the bad they shall cast away. Nor yet let us be content with this girding of our loins, but let us also light our Lamps, and fervorously work that which is good; remembering that every tree, not only which shall have brought bad fruit, but also which shall not have brought good fruit, shall be cut down, and thrown into the fire, to wit, into that eternal fire which is prepared for the Devil and his Angels. Let us so abstain from evil that we also do good; let us seek Peace, and not Glory. For that is Gods, and he will not give it to another. My Glory (says he) I will not give to another, Isa. 42. And the man after God's heart, said; Not unto us, O Lord, not unto us, but to thy Name give the Glory, Psal. 123. Let us remember also the Scripture, which says; If thou rightly offers, and dost not divide rightly, thou hast sinned, Gen. 4. Brethren, the division we have made is right and just, let no body find fault with it. But if perhaps somebody may be less pleased with it, let him know that it is not ours, but the Angels. For the Angels first sung, Glory be to God on h●gh, and upon earth Peace to men of good will, Luke 2. Let us therefore keep Oil in our Vessels, lest perhaps (which God forbidden) knocking in vain at the Wedding-Gates, now shut, we chance to hear a sad word, the Bridegroom answering us from within; I know you not. Still notwithstanding Death lies not only near impiety, unfruitfulness, and vanity, but also near the entrance of even pleasure. Wherefore we have need of fortitude against the temptations of sin, that being strong in Faith we may resist the roaring Lion, and with this Buckler manfully repel his fiery darts. We have need of Justice, that we may work that which is good. We have need of Prudence, lest with the foolish Virgins we be rejected. Finally we have need of Temperance, lest indulging to sensuality, we one day hear what that miserable Epicure, when he cried for mercy, after all his Junkets and fine Clothes, heard, Remember, Son, that thou receivedst good things in thy life, and Lazarus evil things; but now he is comforted, and thou art tormented, Luk. 16. ver. 25. In good deed God is terrible in his Counsels about the Sons of men. But if he be terrible, he is also found merciful, whilst he does not hid from us the form of the Judgement that is to be hereafter. For the Soul which shall have sinned, that shall die; and the branch which shall have born no fruit, shall be cut off, Ezek. 18. v. 4. The Virgin which shall have wanted Oil, shall be excluded the Marriage-Feast; and he who shall have received good things in this life, shall be tormented in the other. But if perhaps it happen that in some one all these four things together be found, such an estate is in the highest degree desperate.   

CHAP. XVIII. That the Spirit being inclined to good, the Flesh resists it.  
THese things then, and such like things as these, Reason interiorly suggests unto the Will, and this so much more copiously, by how much more perfectly it is instructed by the illumination of the Holy Ghost. And happy they indeed, whose Wills so yielded and acquiesced in Reason's Council, that conceiving from fear, were afterwards cherished by the Celestial Promises, and in fine, brought forth the Spirit of Salvation. But perhaps the will shall be found rebellious and obstinate, and not only impatient of admonitions, but even worse for them, harder for threats, and more embittered by all the kind of cherishings you can use. Nay, perhaps she will be found not only nothing moved by the suggestions of reason, but perhaps being put into a strange fury, may answer, saying; How long do I endure to hear you prattle? your Preaching concerns not me: I know that you are crafty, but your craft has no place in me. And perhaps calling to her all the parts of the Body, she commands them more than usually to obey her wont Concupiscences, and to serve her accustomed Wickednesses. Hence, to wit, is that which we learn by daily experiences, that they who are deliberating to be converted, are more smartly tempted by the concupiscence of the flesh; and they are urged more grievously in works of dirt and brick, who strive to get out of Egypt, and to rid themselves of the Tyrannical Empire of Pharaoh.   

CHAP. XIX. That we must Mourn, and after Mourning be Comforted.  
BUT I would to God that he who is such an one would forbear sinning, and have a care of that terrible depth, of which it is written; The profane man, when he shall have come into the depth of evils, contemns, Prov. 18. For truly he is cured by a very strong Potion, and will easily be endangered, unless with great solicitude he study to obey the counsels of his Physician, and to observe his Precepts. His tentation is vehement, and almost desperate, unless he gather together his whole force, and convert his whole affection to take compassion on his Soul, which he sees to be so piteously miserable, and hear the Voice which says; Blessed are those that mourn, for they shall be comforted, Mat. 5. v. 4. Let him mourn abundantly, because the time of Mourning is come, and these things are sufficient to dissolve him into continual tears. Let him mourn, but not without an affection of Piety, and hope of being comforted. Let him consider that no rest is to be found in himself, but all full of misery and desolation. Let him consider that there is no good thing in his flesh, but that also in the wicked World there is nothing but vanity and affliction of Spirit. Let him consider, that neither within him, nor beneath him, nor round about him, is any consolation to be met with; but at least at length let him learn that it is to be sought for above, and to be hoped for from above. In the mean time let him mourn, lamenting with grief; let his eyes run streams of tears, and let not his eyelids rest. For the dim eye is purged with tears, and the sight is sharpened, to be able to look upon the clarity of the brightest light.   

CHAP. XX. That after Consolation we are to set ourselves to Contemplate Heavenly things.  
FRom this time let him peep through the hole, let him look through the lattice, let him follow with his eye the comfortable ray, and as a diligent imitator of the wise men, with light let him seek light. For he shall find the place of the admirable Tabernacle, where man eats the bread of Angels, he shall find the Paradise of Pleasure, our Lord's Plantation; he shall find the pleasant and flourishing Garden, he shall find the seat of Refreshment, and shall say; O if that miserable Will would but hear my voice, that entering in she might see good things, and visit that place. For here she shall find abundant rest, and shall also so much the less disquiet me, as herself shall be quieted. For he is no liar who has said; Take my yoke upon you, and you shall find rest for your souls. In the Faith of this Promise let him speak to her now exasperated very lovingly, and simulating a certain cheerfulness, convening her in the spirit of meekness, let him say to her; Let thy indignation wholly cease, I am not one that can offend thee, my body is thine, and I myself am thine; thou needst not fear, there is no cause thou shouldst be afraid. Nor is it strange if perhaps she has returned but a froward answer, so as to have even told him that many thoughts have made him mad: but let him bear all patiently, and dissemble what he is a doing of, whilst amidst discourse, bringing in one thing after another, he may at length opportunely infer, and say; I have found a very fine Garden to day, and a most pleasant place, it would be good for us to be there; for it must needs do thee hurt to toss and turn, to be compunct with sad grief of heart in this thy Bed of sickness, in this Couch of sorrow. Our Lord will be present to him that seeks him, to the soul that hopes in him; he will hear his humble supplications, and will give efficacy to his words. The Will shall be moved not only to desire to see the place, but also by little and little to enter into it, and to make its abode there.   

CHAP. XXI. That the Soul ought to take up its rest in this Contemplation.  
BUT you must not think that this Paradise of internal Pleasure is a corporeal place. We go into this Garden not by our feet, but by our affections. Nor is here recommended to thee a plenty of earthly Trees, but a pleasant and lovely Plantation of Spiritual Virtues. 'Tis an enclosed Garden, where a sealed Fountain is derived into four Heads, and out of one only vein of Wisdom does a quadrupartite Virtue proceed. Fair white Lilies also flourish there, and when the Flowers appear, the Voice of the Turtle too is heard. There Spikenard sends forth a most fragrant odour, and other Spices too exhale their Perfumes. The Southern Air breathes gently there, but Northern Blasts are quite banished thence. In the middle stands the Tree of Life, that Appletree of the Canticles, better than all the Trees of the Woods, whose shadow refrigerates the Spouse, and whose Fruit is sweet unto her Palat. There the nitid lustre of Continency, and the intuition of the plain sincere Truth irradiates the eyes of the heart; and the sweet Voice of the interior Comforter gives joy and gladness to the hearing. There by certain nostrils of hope is drawn in the most pleasant odour of the plentiful Field, which our Lord has blessed. There greedily are foretasted the incomparable delights of Charity, and the Briers and Thorns being cut up which formerly galled the mind, now superfused with the Unction of Mercy, it happily rests in a good Conscience. Which things in good sooth are not the rewards of Eternal Life, but the wages of this Temporal Warfare; nor do they belong to the Promises of the future Church, but of that which now is; for this is that hundred-fold which in this World is given to the Contemners of this World. Nor must thou hope that this is to be made commendable to thee by my speech, 'tis the Spirit alone which reveals it: in vain dost thou consult Books, seek rather Experience. 'Tis a Wisdom whose value man knows not, it is learned in secret: nor is that delicious sweetness to be found in the Land of those that live deliciously: For it is the sweetness of our Lord; unless thou taste it, thou shalt never see it. Taste, says he, and see how that our Lord is sweet, Psal. 13. 'Tis an hidden Manna, 'tis a new Name, which no body knows but he that receives it. Not Learning, but the Unction teaches it; nor does Science, but Conscience comprehend it. 'Tis an holy thing, 'tis a Jewel; nor will he who began to do and to teach, do that himself which he forbids us to do. For he does not look upon them as dogs, or hogs, whom renouncing their former Wickednesses and Villainies, he comforts by his Apostle, saying; Ye were indeed these things, but ye are washed, but ye are sanctified, 1 Cor. 6. ver. 11. only have a care that you do not return with the Dog to his vomit, nor with the Sow that was washed, to her wallowing in the mire.   

CHAP. XXII. That being refreshed with the taste of Contemplation, he is made to understand Divine things.  
IN the door then of this Paradise the Voice of the Divine Whisper is heard, and the most sacred and most secret Council which is hidden from the Wise and Prudent, is revealed unto little ones. The hearing of which Voice, reason now does not only conceive, but also gratefully communicates it to the Will: Blessed are they that hunger and thirst after Justice, because they shall be satiated, Mat. 5. v. 6. A profound Council this indeed, and an inestimable Sacrament. A faithful saying, and worthy of all acceptation, which is come to us from Heaven, from the Royal Seats. There was made a great Famine on earth, and we all began to be in want, yea, were even come to extreme penury. In fine, we were compared to the Beasts without understanding, and were made like unto them: we insatiably hunger after even the very husks of Hogs. He who loves Money, is not satiated; he who loves Lasciviousness, is not satiated; he who seeks Glory, is not satiated. In a word, he who loves the World, is never satiated. I have known men who were satiated with this World, and that even nauseated every memory of it. I have known those who were satiated with Money, and satiated with Honours, satiated with the pleasures and curiosities of this World; nor moderately satiated neither, but even unto loathing of them. And it is easy for every one of us, through the Grace of God, to obtain this satiety or fullness, for abundance does not breed it, but contempt. So ye children of Adam, by greedily feeding upon the food of Swine, ye do not feed your hungry Souls, but the hunger of your Souls. For by this kind of food your needy appetite is only nourished, with this unnatural meat your hunger only is fed. And to speak out, taking for example one of those many things which human vanity covets and desires, I say; men's bodies shall as soon be satiated with Air, as their hearts shall be satiated with Gold. Nor let the Covetous man take this ill: I say the same concerning the Ambitious, the Luxurious, and other vicious Persons. And if perhaps any one does not believe me, let him credit his own experience, and the experience of many. Who is there amongst you, Brethren, that would gladly be satiated, and have his desire filled? Let him begin to hunger after Justice, and he cannot but be satisfied. Let him desire that Bread of which there is such plenty in his Father's House, and he shall find himself instantly to loath the husks of Hogs. Let him study but even a little to experiment the savour of Justice, that hereby he may desire it more and more, as it is written; He that eats me, shall still have hunger; he that drinks me, shall still have thirst, Eccl. 24. For this more natural desire, and more allied to the Spirit, does more vehemently occupy the heart of man, and more powerfully expel out of it all other desires. So, to wit, the strong man armed, is overcome by one stronger than he; so one nail is wont to be driven out by another. Blessed therefore are they who hunger and thirst after Justice, because they shall be satiated. Not indeed with that fullness with which no man shall be satiated, and live, but with all other things which formerly were unsatiably desired: that henceforth the Will ceasing to vindicate the body to herself to serve her former concupiscences, may wholly submit it to reason, and herself rather urge it to serve Justice unto Sanctification, not with less zeal than formerly she made it serve iniquity to iniquity.   

CHAP. XXIII. That Sins that have been punished, and are not reiterated, cannot hurt us.  
BUT now the Will being changed, and the Body brought into servitude, and so the Fountain being in some measure dried up, and the inlet stopped, there remains yet a third and an harder thing to be done, to wit, the purging of the Memory, and emptying of the Sink. For how shall my life be got out of my memory? A vile and thin membrane has wholly imbibed a strong ink, and by what art shall it be blotted out? For it has not only died the upper superficies, but has penetratively sunk into it all. In vain should I labour to scratch it out, the Paper would be sooner cut in pieces, than the sad Characters would be expunged. For perhaps oblivion might be able to destroy my very Memory, to wit, that losing my senses, I might not remember what Sins I have committed. But that my memory should remain entire, and yet the spots of it should be done out, what Razor could effect it? Nothing can do it but the living and efficacious Word, more penetrating than any twoedged Sword: Thy sins are forgiven thee, Mar. 2. v. 5. Let the Pharisee grumble, and say; Who can forgive sins but God only? For he who speaks that to me, is God; and he shall not be esteemed another from him, who has invented every way of discipline, and has given it to Jacob his child, and to Israel his beloved one: Besides this, he was seen in our earth, and he conversed with men, Bar. 3. His pardon blots out sin, not indeed that it should not at all abide in the memory, but that what formerly was wont both to be in the memory, and to infect it, may hereafter be so in the memory, as it shall by no means discolour or slain it. For we remember many sins which we know to have been committed by ourselves, or others; but our own sins only defile us, others do not hurt us. And why this, but because we are singularly ashamed of these, and these we fear shall singularly be imputed to us? Take away Damnation, take away Fear, take away Confusion, all which a full Pardon absolutely takes away; and they shall not only not hurt us, but shall also cooperate to our good, to make us devoutly return thanks to him who has pardoned them.   

CHAP. XXIV. Of Mercy which is promised to the Merciful.  
BUT now to him making supplication for remission, it is congruously answered; Blessed are the merciful, for they shall obtain mercy, Mat. 5. Have pity therefore on thy Soul, who wouldst have God have pity upon thee. Wash thy Bed every night, remember to water thy Couch with thy tears. If thou hast compassion on thyself, if thou labourest in the groans of repentance, (which is the first degree of mercy,) thou shalt assuredly obtain mercy. But if perhaps thou hast been a great and manifold Sinner, and seeks great mercy, and a multitude of miserations, do thou also strive to magnify, and to multiply thy mercy, be reconciled unto thyself; for thou wast made grievous to thyself, because thou wast put contrary to God. And this peace being restored in thy own House, it is necessary then that it be dilated towards thy Neighbours, that last of all thy Beloved may kiss thee with the kiss of his mouth; and as it is written; Being reconciled, thou mayst have peace with God, Rom. 5. Forgive those who have sinned against thee, and it shall be forgiven thee what thou hast sinned, Mat. 6. v. 14. Whilst with a secure Conscience thou shalt pray to thy Father, and say; Forgive us our debts, as we also forgive our debtors, v. 12. If perhaps thou hast defrauded any one, restore, if not doubly, at least simply; what is over and above, give to the Poor, and showing mercy, thou shalt obtain mercy. If thy sins shall be as Scarlet, they shall be made white as Snow; and if they be red as Vermilion, they shall be white as Wool, Isa. 2. That thou mayst not be confounded for all thy inventions by which thou hast prevaricated, and in which thou now blushest; give Alms, if thou canst not of earthly substance, of a good will, and all things shall be clean, not only thy Reason shall be enlightened, and Will corrected, but also thy very Memory shall be clean; that henceforth thou mayst be called to our Lord, and mayst hear the Voice of him saying; Blessed are they whose hearts are clean.   

CHAP. XXV. That the Heart is to be cleansed, that God may be seen.  
BLessed are the clean of heart, because they shall see God, Mat. 5. v. 8. It is a great promise, Brethren, and worthy to be affected with all our desires. For this vision is our confirmation; as St. John the Apostle says; We are now the Sons of God, but it has not yet appeared what we shall be: We know when he shall appear, we shall be like him, because we shall see him as he is, 1 Joh. 3. v. 2. This vision is Life eternal, as Truth itself says in the Gospel. This is Life eternal, to know thee the only true God, and whom thou hast sent, Jesus Christ, Joh. 17. v. 3. Detestable spot, which takes away from us the beatifying vision, and execrable negligence, by which we dissemble the cleansing of that eye. For as our corporeal sight is hindered either by some interior humour, or by the injection of some exterior dust: so also the spiritual sight is sometimes troubled by the allurement of our own flesh, and sometimes by worldly curiosity and ambition. Which truly is taught us no less by our own proper experience, than by the Divine Scriptures, where it is written; The Body which is corrupted aggravates the Soul, and the earthly Habitation depresses the Understanding, ruminating on many things, Wisd. 9 Yet in both it is sin only which troubles and dims the sight: nor does any thing else seem to separate betwixt the Eye and Light, betwixt God and Man. For as long as we are in this body, we are Pilgrims from God. Not that the fault is in the Body, to wit, this body of death which we carry about us; but rather because the flesh is the body of sin, in which there is no good thing, but rather the law of sin. Yet sometimes the eye of the body, the moat not still remaining in it, but being now taken, or blown out, seems for a while to see dimly: the which very thing, he who walks spiritually, often experiments in the interior eye. The wound is not therefore cured, because you have drawn out the Sword; but than first it is necessary to apply Plasters, and endeavour the Cure. Let no man therefore emptying the sink, deem that he is forthwith made clean, but let him know that he needs yet many purifications. Nor must he only be washed with water, but also be purged and purified by fire: that he may say, We have passed through fi●e and water, and thou hast brought us out into refreshing, Psal. 65. Blessed therefore are the clean of heart, for they shall see God, Mat. 5. Now indeed through a glass dimly, but hereafter face to face; to wit, when the cleanness of our face shall be consummated that he may exhibit it to himself glorious, having neither spot nor wrinkle.   

CHAP. XXVI. Of the Peaceable, Patient, and Peacemaker.  
WHere very opportunely it's immediately inferred; Blessed are the Peacemakers, because they shall be called the Sons of God. For he is a peaceable man, who rendering good for good, as much as in him is, wills no body no hurt. Another is Patiented, who not rendering evil for evil, is able to bear with him who does him hurt. And there is also a Peacemaker, who returning good for ill, he is ready to profit him who does him damage. The first is a little one, and is easily scandalised: nor can he that is such an one easily obtain Salvation in this wicked World, and full of scandals. The second (as it is written) possesses his Soul in patience. The third does not only possess his own Soul, but also gains the Souls of many. The first, as much as is in him, has peace. The second keeps peace. The third makes peace. Deservedly therefore he is beatified with the name of Son, because he has fulfilled the work of a Son, who being not ungrateful, after his own reconciliation, does also reconcile others to his Father. For he who shall have ministered well, acquires to himself a good degree; nor is there a better degree to be believed in the house of his Father, than that of a Son. For if Sons, than Heirs, Heirs indeed of God, but Coheirs with Christ, Rom. 8. ver. 17. That as he says; Where he is, there also his Minister may be, Joh. 12. v. 26,—  
I have wearied you with the length of my Discourse, and have kept you longer than I should have done. So that now seeing that modesty does not, the very time seems to command an end to my talkativeness: Remember notwithstanding the Apostle, who upon a time, you read, protracted his Sermon until midnight. And I would to God (that I may use his words) that you would yet a little bear my folly, for I emulate you with the emulation of God, 2 Cor, 11.   

CHAP. XXVII. A Reprehension of the Ambitious, who having not their hearts cleansed, presume to pacify God towards others.  
MY little ones, who will show you how to fly from the wrath to come? For no body more deserves anger, than an enemy counterfeiting himself to be a friend. O Judas, dost thou with a kiss betray the Son of man, one of the same mind with me, who together with me didst eat sweet bits, who dip'st thy hand with me in the Platter? Thou hast no part in that Prayer with which he prays to his Father, and says; Father forgive them, for they know not what they do, Lu. 24. Woe be unto you who take away the key not only of Knowledge, but also of Authority: neither do yourselves enter in, and you many ways hinder those whom you ought to have introduced. For ye take away, and do not receive the keys. Concerning whom our Lord complains by his Prophet; They have reigned, and not by me; they have been Princes, and I have not called them, Hos. 8. Whence so great a zeal of Superiority, whence such an impudence of Ambition, whence such a madness of human Presumption? would any of you dare to take upon you the Ministeries, to invade the Benefices, to manage the Affairs of some Earthly Prince, he not commanding, but even prohibiting of you? Neither must thou think God Almighty approves those things, which in his great House he suffers from vessels of wrath fit for destruction. Many indeed come, but consider who is called. Mark the order of our Lord's Sermon; Blessed, says he, are the clean of heart, because they shall see God, Mat. 5. And then, Blessed are the Peacemakers, because they shall be called the Sons of God. Now the Heavenly Father calls those clean of heart, who do not seek their own things, but the things of Jesus Christ; nor what is profitable for themselves, but what is profitable for many. Peter, says he, dost thou love me? Lord, thou knowest that I love thee: Feed my Sheep, Joh. 21. For when indeed would he commend Sheep so beloved, to one that did not love him? And this is required of Dispensators, that one be found faithful. Woe be to unfaithful Ministers, who being not themselves yet reconciled, as if they were men that lived righteously, take upon them the business of reconciling others. woe to the Sons of Wrath, who profess themselves Ministers of Grace. woe to the Sons of Wrath, who fear not to usurp to themselves the degree and name of Peacemakers. woe to the Sons of Wrath, who lying, say they are faithful Mediators of Peace, that they may eat up the sins of the people. woe to those who living carnally, cannot please God, and yet presume to undertake to appease him.   

CHAP. XXVIII. That some usurp to themselves the degree of Peacemakers.  
WE do not wonder, Brethren, we who have compassion on the present state of the Church; we do not wonder that from the root of the Serpent has issued a Cockatrice. We do not wonder if he gather the Vintage of the Lord's Vineyard, who transgresses the way ordained by the Lord. For he impudently invades the degree of a Peacemaker, and the Office of a Son of God, who has not as yet heard the very first Voice of the Lord, making him to reflect upon his own heart: or if perhaps at any time he has begun to hear it, returning back again, he ran to the Fig-leaves, that he might be hidden by them. Wherefore neither has he as yet ceased to sin, but still draws a long chain after him; he is not yet made a man seeing his own poverty, but he says, for I am rich, and want nothing, when he is indeed poor, and naked, and piteously miserable. He has nothing of the spirit of Meekness, whereby he might be able to instruct those who are overtaken with a fault, considering himself, lest he also may not be tempted. Being a stranger to tears of compunction, he rather rejoices when he has done ill, and exults in the worst things. To wit, he is one of those to whom our Lord says; Woe be to you who laugh now, for ye shall mourn, Lu. 6. His eyes covet Money, not Justice, and he looks at every high thing, he miserably hungers after Dignities, he thirsts after Human Glory, the Bowels of Mercy are far from him, he rather rejoices in Cruelty, and to play the Tyrant, he counts Gain Piety. Why do I speak of cleanness of heart? I wish he had not wholly forgotten it, as one dead, as to his heart; I wish he were not a seduced Dove, that has no heart; would to God even that which is without were but clean, and that the spotted Coat which pertains to the Body, were not to be found; and that he did even in this part, obey him that says; Be clean you who carry the vessels of the Lord.   

CHAP. XXIX. A Complaint against the Incontinent, for not Revering Holy Orders.  
I Do not accuse all, but neither can I excuse all. Our Lord has left to himself many thousands. Otherwise, if their Justice did not excuse us, and the Lord of Sabbath had not left us that holy Seed, we had now long ago been destroyed, as was Sodom; and had perished, as Gomorrah. Indeed the Church seems to have been dilated, and even the most Sacred Order of the Clergy, their number is beyond number multiplied. But though, O Lord, thou hast made our number more, yet thou hast not made our joy greater: whilst there appears as great a decrease of merit, as increase of number.  they run to Holy Orders, and men without reverence, without consideration, meddle with Mysteries revered by the very Angelical Spirits. For they are not afraid to seize upon the sign of the Heavenly Kingdom, to wear the Crown of that Empire; even they in whom Avarice reigns, Ambition rules, Pride domineers, and even abominable Luxury has its principality. Amongst whom also perhaps the worst of abominations appears within their Walls, if (according to the Prophecy of Ezekiel) we would pierce the Wall, so that even in the House of God we live most horridly ill. For that after Fornications, after Adulteries, after Incests, amongst some, even ignominious passions and filthinesses are not wanting. Would to God things which are not fitting to be done, were so not done, that it neither was needful for the Apostle to write these things, nor for us to speak of them, or that he should not be thought worthy to be believed, who should say, that so abominable an affection did at any time occupy the heart of man. Were not of old those Cities the Mothers of this filthiness, condemned beforehand by the Divine Justice, and destroyed by fire? Did not the fire of Hell, impatient of delay, by prevention, devour that execrable people, because their sins were specially manifest, going before to judgement? Gen. 19 Did not stormy showers of Fire and Brimstone absume the very earth, as conscious of so great a confusion? Was not the whole Country converted into an horrible lake? Five heads of that Hydra were cut off, but alas, innumerable rose up in their place. Who has built again the Cities of wickedness, who has dilated the Walls of turpitude, who has extended the poisonous seed? woe, woe, woe, the enemy of mankind has scattered about the World the unhappy relics of that sulphureous fire, with those execrable ashes he has bestrewed the body of the Church, and with a foul and fetid filth has besprinkled some of her Ministers. Ah elect Race, royal Priesthood, holy Nation, acquired People! Who, amidst thy so Divine beginnings, and the first birth of Christian Religion, abounding with all spiritual Graces, could have believed that such things as these should ever have been found in thee? With these spots they enter the Tabernacle of the Living God, they inhabit the holy Temple of the Lord, polluting of it, having hereafter to receive a manifold Judgement, for that they have such grievous Consciences, and yet notwithstanding intrude themselves into the Sanctuary of God. For such do not only not appease God, but more incense him, whilst they seem to say in their hearts; He will not punish us. They do indeed provoke him, and make him angry with them I fear, by those very things by which they ought to liave made an atonement. Would to God, rather than thinking to begin a Tower, they would sit down and compute the cost, lest perhaps they should not have a sufficient stock to perfect it. Would to God they who are not able to contain, would be afraid rashly to profess perfection, or to promise a single life. For it is truly a costly Tower, and a great Word, which all cannot take. But without all peradventure, it were better to marry than to burn, and to be saved in the low degree of the faithful people, than in the sublime state of the Clergy, both to live worse, and to be more severely judged. For many, not indeed all, but yet many, it is certain; neither can they lie hid, such is their multitude; nor do they seek to lie hid, such is their impudence: many, I say, seem to have made use of the liberty in which they are called, as an occasion of carnality, abstaining from the remedy of Marriage, and afterwards pouring themselves forth on all manner of wickedness.   

CHAP. XXX. An Exhortation to Repentance, that being first humbled, they may be afterwards exalted.  
SPare, I beseech you, Brethren, spare your Souls, spare the Blood which was shed for you. Take heed of the horrid danger, decline the fire which is prepared. Let there be found at length not a mock-profession of Perfection, let the virtue of Piety be exhibited, together with the semblance of it; let there not be an empty form of a single life devoid of the truth. How should Chastity but be in danger amidst Delights, Humility among Riches, Piety in the middle of Business, Truth in much speaking, Charity in this wicked World? Fly out of the middle of Balylon, fly and save your souls. Fly to the Cities of Refuge, where you may do Penance for what's past, and obtain Grace for the present, and confidently expect Glory hereafter. Let not the consciousness of your sins retard you; for where they have abounded, Grace is wont to superabound: neither let the austerity of Penance deter you. For the sufferings of this Life are not worthy the past fault which is remitted, nor the present comfort of Grace which is infused, nor the future Glory which is promised us. In fine, there is no bitterness so great which the Prophetical Meal does not sweeten, which the Tree of Life does not make favoury. If you do not believe words, believe works, and acquiesce in the examples of many. Sinners from all parts run to Penance, and such as are delicate both by nature and custom, make light of all exterior rigour, that they may lenify their exasperated Consciences. Nothing is impossible to them that believe, nothing difficult to them that love, nothing sharp to the meek, nor nothing hard to the humble, to whom Grace gives help, and the devotion of obeying lenifies the command. How long do you walk in great and wonderful things that are above you! It is a great and wonderful thing indeed to be a Minister of Christ, and a Dispenser of the Mysteries of God. The Order of Peacemakers is far above you, unless perhaps omitting the degrees mentioned above, you are rather minded to leap than to ascend. Would to God, notwithstanding whosoever so enters, would, if it were possible, minister as faithfully, as he intruded himself confidently. But it is hard, and perhaps impossible, that out of the bitter root of Ambition, the sweet fruit of Charity should proceed. I say, if you will hear me, yea not I, but our Lord says; When thou shalt be invited to ae Wedding, sit down in the lowest place; for he who exalts himself, shall be humbled; and he who humbles himself shall be exalted.   

CHAP. XXXI. Of enduring Persecution, according to the last Beatitude.  
BLessed, says he, are the Peacemakers, for they shall be called the Sons of God. Mark well, not talkers of Peace, but makers of Peace, are commended. For there are which say, and do not. Indeed, as not the hearers of the Law, but the doers of the Law are just; so not the announcers of Peace, but the actors of Peace, are blessed. Would to God, notwithstanding our whosoever now seem Pharisees, (for perhaps there are some,) although they will not do, at least would say what they ought. Would to God they who will not Preach the Gospel without a Salary, would but even Preach it for a Salary; would to God that they would but Evangelize, that they may eat. The hireling, says he, sees the Wolf a coming, and flies away, Jo. 10. Would to God, they who in this our age are not Pastors, would but prove themselves Hirelings to their Flocks, and not Wolves: that themselves would not hurt their Flock, would not fly away, no body persecuting of them, that they would not expose their Flock until the Wolf were seen a coming. For they were in some manner tolerable, if they were found▪ especially in time of Peace, receiving their hire, and at least for their hire, labouring in the keeping of their Flock, whilst that they themselves did not molest their Flock, and against reason avert them from the Pastures of Justice and Truth. For Persecution undoubtedly separates and distinguishes Hirelings from good Shephers. For how must not he needs fear transitory losses, who seeks after temporal gains? When will he endure an earthly Persecution for Justice, who seeks an earthly Reward more than Justice. Blessed, says he, are those who suffer persecution for Justice, because theirs is the Kingdom of Heaven. This Beatitude belongs to good Pastors, not to Hirelings, much less to Thiefs or Wolves. For they are so far from suffering Persecution for Justice, that they had rather endure Persecution than Justice. For it is contrary to their Works, and it is troublesome to them even to hear of it. But for Covetousness, and for Ambition, they are ready to undergo all Dangers, to raise Scandals, to endure Hatred, to dissemble Revile, to neglect Curses; so that the Animosity of such, is not less pernicious than the Pusillanimity of Hirelings. Therefore to true Pastors, their Pastor, the good Shepherd, who spared not to lay down his life for his Sheep, says; Blessed shall ye be when men shall hate you, and separate you, and cast out your name as evil, for the Son of Man. Rejoice in that day, and exult, because great is your Reward in Heaven. For that they truly have no reason to fear Thiefs, who lay up Treasure for themselves in Heaven. They have no reason to complain of the multiplicity of Tribulation, when they consider the multiplication of their Reward. Yea let them rather rejoice, as it is fitting they should, that not so much their Persecution, as their Reward, is increased: and let them exult so much more abundantly, as they suffer more things for Christ, that so a more plenteous Reward may expect them with him. Why are ye afraid, O ye of little Faith? There is a faithful saying, and founded upon irrefragable truth: No adversity shall hurt us, if no iniquity rule over us. But it's a small matter not to hurt us; it shall profit us, abundantly profit us, provided Justice be our intention, and Christ our Cause, with whom the patience of the Poor shall not lose its Reward for ever. To Him be Glory now and for ever and ever. Amen.    

SERM. I.  
Of the Spiritual Combat.  
GOD Almighty, the Rich and Powerful King, made man, whom he had created, his Son, to whom, as to a delicate Youth, he appointed as Masters, the Law, Prophets, and other Tutors and Governors, until the time prefixed for his consummation. He instructed him, and admonished him, constituting him Lord of Paradise, showing him, and promising him all the treasures of his Glory, if he would not forsake him. And lest any thing should be wanting to his happiness, he indulged to him also freedom of will, that his Happiness might be voluntary, and not forced. And having now received liberty of good and evil, he began to have an irksome weariness of his good things, out of a concupiscence of knowing good and evil. Out of the Paradise therefore of a good Conscience he goes, seeking new things, which he knew not; for as yet he had known nothing but good, and neglecting his Father's Laws, and Tutors, he eats of the Tree of Knowledge of Good and Evil against the prohibition of his Father: and, miserable creature, hiding himself, and flying from the face of his Lord, foolish Boy, he began to wander through the Mountains of Pride, through the Valleys of Curiosity, through the Fields of Licentiousness, through the Groves of Lasciviousness, through the Marshes of Carnal Pleasures, and through the Floods of Worldly Cares. The old Robber spying the wanton Youth wand'ring far from his Father's House without a Keeper, without a Governor, comes to him and with the hand of bad counsel reaching him the Apples of disobedience; after he had got his consent, he sets upon him, he casts him headlong on the ground, that is, precipitates him into earthly desires; and lest he should get up again, he ties his feet, that is, the affections of his mind with the strong bonds of Concupiscence, binds his hands of Operations, blinds the eyes of his Mind, puts him into the Ship of dangerous Security, and the wind of Adulation blowing strong, he transports him into the far Country of Dissimilitude. He being now in a strange Land, he was exposed to Sail to all that pass by the way. He learns to feed Hogs, and to eat the husks of Hogs, he unlearns all he had learned, he learns what he knew not, to wit, base and servile works. And being bound in the Prison of Desperation, where the wicked walk in a round, in that Mill of impious Circuition, he is forced to grind to the profit of a bad Conscience.  
Ah sad misfortune. And where is now his Potent, Bounteous, and Loving Father? Can he forget the Son of his body? Far be it from him, far be it from him. He does not forget him, but compassionates him, he grieves and complains of the absence and perdition of his Son. He commands his Friends, he solicits his Servants, he excites all to seek after him. One of his Servants called Fear, at the command of his Lord, following the foot of the fugitive Son, finds him in the Dungeon of a Prison, covered with the filthy rags of carnal sins, bound with the chains and fetters of a bad custom, miserable and mad, secure and laughing amidst his miseries. Whom he urged both with words and blows to go out, and to return to his Father; and he did so confound and deject the miserable wretch, that he lay like one a dying, his belly cleaving to the ground. Instantly after Fear, another servant, whose name was Hope, went out, and seeing the King's Son not delivered, but oppressed; not helped, but dejected by fear; softly goes to him, and raising up the needy from the ground, and the poor from the dunghill; and lifting up his head, and casting about him the garment of Consolation, wiping his eyes and face; Sir, says he, how many Servants in your Father's House have Bread more than enough, but you here samish for hunger? I pray arise, and go to your Father, and say to him; Father, make me as one of your hired Servants. Then he at length, scarce a little returned to himself, says; Are not you Hope? And how could Hope ever enter into so dark and horrid a dungeon of desperation? I, I, says he, I am Hope sent to you from your Father, and I will help you, and not leave you, till I bring you into the House of your Father, and into the Bedchamber of your Mother. And O, says he, O sweet ease of labours, O sweet comfort of the miserable, O one, and not the lowest of the three that wait in the Bedchamber of the King, you see the vast depth of my Prison, you see my chains, which notwithstanding at your entrance are for the greatest part broken and loosed, you see the vast multitude of my fellow-Captives, their strength, their swiftness, their craft; and what place then for thee here? But, says Hope, do not fear, he who helps us, is Merciful; he who fights for us, is Omnipotent: and there are more with us than with them. Besides, I have brought you the Horse of desire, sent to you from your Father, whom when you shall have mounted, I being your guide, you shall securely escape out of the hands of all these your enemies. Thus he said, and forthwith set the King's Son upon the Horse of desire, putting under him the soft Clothes of pious Devotion, having added the spurs of good Examples; but there wanted a bridle, such haste he made to fly away. Immediately the Horse falls a running without a bridle; Hope draws him on before, Fear behind urges him with blows and threats. Then the Princes of Edom seeing this, were troubled, trembling seized upon the strong of Moab, and all the Inhabitants of Canaan were wounded. Let fear and trembling invade them from thy great Arm, let them be made immovable as a stone, until thy Son, O Lord, pass by, that thy Son whom thou hast once possessed.  
But whilst they are thus carried on headlong, they fly away indeed, but not without danger, because without measure, and without counsel. Wherefore Prudence sent from his Father, one of the chief Princes of his Palace, having in his company his friend Temperance, runs to them, and stopping them, says; Not so fast, not so fast, I pray, not so fast; for Solomon says; He that makes haste, is subject to stumble, Prov. 19 If you run too fast, you stumble; if you stumble, you fall; if you fall, you render back into the hands of his enemies, the King's Son, whom you have undertaken to deliver. For if he shall chance to fall, their hand will be upon him immediately. Having said this, he put upon the mettled Horse of desire, the bridle of discretion, and committed the government of the reins to Temperance. And when Fear behind complained of the nearness and strength of the enemies, and of the slowness of their flight. Get thee behind me, Satan, says Prudence, thou art an occasion of offence to us. Our strength and our praise is the Lord, and he is made unto us Salvation. And behold Fortitude, a stout Soldier of our Lord, running to them over the Field of holy confidence, and having drawn out the Sword of joy; Do not, says he, be troubled; more are with us than with them. Then, says Prudence, acquainted with the Counsels of the Court of Heaven; Have a care, I beseech you, for that inheritance whereunto haste is made in the beginning, shall want a blessing in the end, Prov. 20. Go forwards therefore prudently, but not too fast. For the enemies are not in the way, but they are wont to put the occasion of tripping by the wayside, in the meeting of two or three ways together, in the wind and turn of the ways. I therefore will go before, but do you keep straight on the way of Justice, and I will quickly bring you into the Camp of Wisdom, which is not now far of. For it is Wisdom of whom it is said; If you desire Wisdom, learn Justice, Eccl. 10. Whilst they thus go on, Fear urging, Hope drawing, Fortitude defending, Temperance moderating, Prudence forecasting and instructing, Justice guiding and conducting, the King's Son approaches the Camp of Wisdom. Wisdom hearing of the coming of a new Guest, prevents him who desires her, goes out to meet him, shows herself to him cheerfully upon the way. But the Camp was surrounded with the deep ditch of profound Humility, on which was built the strong and fair walls of Obedience, reaching the very Heavens, which was wonderfully adorned with the stories of good Examples painted all over it. Also it was built with Bulwarks; a thousand Bucklers hung upon it, all the Armour of the valiant. The gate of Profession was open to all; a Porter at the entrance to let in the worthy, and to shut out the unworthy. An Herald crying over the Gate; If any one love Wisdom, let him turn into me, and he shall find it; and when he shall have found it, happy is he if he keep it. Hither the King's Son, brought in by the guidance of Wisdom that met him, yea carried him in her Arms, obsequiously attended by the King's Family, he is brought to the Tower in the middle of the Fortification, where Wisdom has built herself an House, has hewed out seven Pillars, has subdued Nations to her, and by her proper virtue has trampled upon the necks of the proud and lofty. There he is placed in the Bed of Wisdom, which sixty stout ones of the valiant of Israel surround, every one with a Sword upon his thigh. David is present with his Timbrel and Dance, with his stringed Instrument and Organ: and the other Paranymphs of the Celestial Court rejoicing and exulting more over one Sinner doing Penance, than over ninety nine just, who need no repentance. And behold a boisterous Wind coming from the North, and involving fire, shakes the whole House, troubles the Camp of Wisdom. For Pharaoh went out with his Chariots and Horsemen, pursuing Israel flying away. The Tabernacles of the Idumeans and the Ismaelites, Moab and the Agarens, Jebal, and Amon, and Amalech, the Strangers, with the Inhabitants of Tyrus, disposed a Covenant, and unanimously plotted against them. Assur, that gre●t Exterminator, the Devil, came along with them. In a word, the City is besieged, machines of temptations arise, the enemy presses hard on every side, a Dragon in ambush, a Lion in open view; he gathers companions, casts in Fire-balls, digs through the Walls, stirs up Wars, sends privily Trapans, threatening the utter ruin of the whole City. Within is fear and anxiety, and all are troubled at the sudden and vehement assault of the enemies, and stagger like a drunken man, all their Wisdom is devoured, and they cried to their Lord when they were troubled. They run to the Castle of Wisdom; they tell the ills that have happened; they ask council. For Prudence returned to herself, consults Wisdom what had best be done. Wisdom declares that no delay must be made, but counsel must be asked of the Supreme King. And who shall go for us, says Prudence? Prayer, says Wisdom. And lest she should make any delay in going, let her ride upon the Horse of Faith. Prayer, after a long seeking, in so great a tumult, scarce at last was found; she gets upon the Horse of Faith, goes on by the way of Heaven, nor does she stop until she enters the Gates of the Lord in Confession, and his Courts in Hymns. And like a familiar servant approaching the Throne of Glory, exposes her necessary business. The King having heard the danger of his Son, converting himself to the Consort of his Kingdom Charity, says: O whom shall I send, and who will go for us? But, says Charity, behold, I am ready to go, send me. Then the King; Prevailing, says he, thou shalt prevail, and shalt deliver him; go thy ways, and do so. Forthwith the Queen of Heaven, Charity, goes out from the face of the Lord, accompanied by the whole Celestial Court: and coming and descending into the Camp, with the virtue and joy of her presence, immediately exhilarated all things, composed the commotions, and appeased the disturbances. Light is restored to the miserable, and confidence to to those that were afraid. Hope returned again, which was just upon flying away, and Fortitude, which had almost been quite lost. The whole Artillery of Wisdom resumes Constancy. But the enemies that were besieging the City, what Exultation, say they, is this in the Camp? woe be unto us. Let us fly Israel, for God fights for them. So the enemies flying, the efforce of the Grace of God rejoices the City of God, the most High has sanctified his Tabernacle: God is in the middle of it, it shall not be moved: God will help it early in the morning. The Nations are disturbed, and the Kingdoms are bowed down: he gave forth his voice, and the earth was moved. The Lord of Virtues is with us: Our Receiver is the God of Jacob. Then the Queen, Charity, taking into her arms the child of God, her own child carried him to Heaven, and represented him to God his Father. Whom his Father meeting, gracious and pleasant; Quickly, says he, bring forth the first Stole, and put it on him; and give him a Ring on his hand, and Shoes on his feet. Produce the fatted Calf, and kill him. For it behoves us to feast and rejoice, because that my Son was dead, and is revived; was lost, and is found.  
Take notice here of four things in this deliverance, or recalling of our prodigal Youth. First, his Repentance, but a foolish one. Secondly, his Flight, but temerarious and unreasonable. Thirdly, his Fight, but timorous and fearful. Fourthly, his Victory, strong and wise. All which things you shall find in every one that flies out of the World. First of all, he is poor and foolish; afterwards, he is precipitant and temerarious in prosperities; then, he is timorous and pusillanimous in adversities: and finally, provident, understanding, and perfect in the Kingdom of Charity.  
The first thing that seizes upon Sinners, is a neglect of themselves, than a curiosity of exterior things, and of such as belong not to them; afterwards, a concupiscence of those very things. Consent follows concupiscence, custom follows consent, contempt follows custom, and malice, that is affection and delight in sinning, follows contempt. Negligence retards, Curiosity hinders, Concupiscence ties, Consent binds, or hardens, Custom draws, Contempt precipitates, Delight incarcerates in the prison of desperation; wherefore the Sinner, when he shall have come into the bottom, he despairs. But the Holy Ghost coming, and visiting the miserable Soul by his sevenfold Grace, first infuses Fear into it, to Fear he adds Piety, that the sweetness of Piety may comfort the misery of Fear; to Piety Knowledge, to wit, that it may know how to use both Fear and Piety, lest excessive sadness from Fear should wholly absorp it, or lest a vain presumption from Piety should precipitate it into indiscretions: to Knowledge Fortitude, to wit, against temptations, and that it may make progress in good: Counsel also assists not only Knowledge, but also Fortitude, lest it should trust too much either to Knowledge or Fortitude. But that all things may be done with Counsel, he adds Understanding, that now in the interior of his own heart, he may by himself read, not only what men council, but also what is the good, and wellpleasing, and perfect will of God. To Understanding, Wisdom; that what hitherto he learned by Council, or Understanding, may now pass into affection to him: that by itself, through the Grace of God, may relish, and be made savoury and sweet to him, whatsoever hitherto seemed hard and intolerable. And first of all, to Negligence the Holy Ghost opposes Fear; and he that fears, neglects nothing; to Curiosity, Piety; that is, an affection for God; which, as the Apostle says, is profitable to every good work, and wholly contrary to Curiosity. To Concupiscence he joins Knowledge, that the Soul may know itself, and busying itself in its own interior, it may not go out to the Concupiscence of the World, lest it hear that: (O fairest amongst women, if thou knowest not thyself, go forth and feed thy Kids:) or that it may know how vain and frail all those things are which it desires. To Consent he opposes Fortitude, lest Council should come to consent to Custom; because when it shall be come to Custom, then truly there is need of Council: to Contempt the Holy Ghost opposes Understanding, because now the Council of men being contemned, unless by itself the Soul understand its own danger, its Case becomes in a manner desperate: to Malice, Wisdom, because Wisdom only overcomes Malice. Now the Holy Ghost by its sevenfold Grace, destroying in the Soul of man this sevenfold Misery, he instantly builds in it a sevenfold Beatitude, by the Spirit of Fear, making happy the poor in Spirit; by the Spirit of Piety, making happy the Meek; by the Spirit of Knowledge, making happy those that Mourn; by the Spirit of Fortitude, making happy those that hunger and thirst after Justice; by the Spirit of Council, making happy the Merciful; by the Spirit of Understanding, making happy the Pure of Heart; by the Spirit of Patience, making happy the Peacemakers; when Wisdom overcomes Malice, and that Peace of God which surpasses all understanding, exults in the Heart: and this is the Perfection of the Servants of God.   

SERM. II.  
BEtwixt Babylon and Jerusalem there is no Peace, but a continual War. Each City has its King. The King of Jerusalem is Christ our Lord; the Devil is the King of Babylon. And now, because one of them delights to Reign in Justice, the other in Malice, the King of Babylon draws such Citizens of Jerusalem as he can, into Babylon; and by his Ministers unclean Spirits, seduces them, to make them serve iniquity to iniquity, Rom. 6. Hence a Watchman or Espial upon the Walls of Jerusalem seeing one of her Citizens made a prey of, and leading Captive into Babylon he gives notice of it to the King. Now the King of Jerusalem calling to him the Spirit of Fear, a notable Soldier in such occasions; Go, says he, and rescue our Prisoner. He, as one always ready at all the commands of the King, with all speed pursues the enemies, and on the sudden there was made in their ears a sound as it were of a vehement wind coming towards them. For Fear thundered over them, and at the voice of his Power all the strength of his enemy trembled, whom now put to flight, Fear did not far pursue them, but endeavoured to carry back to his own City his rescued fellow-Citizen. But one of the adversaries, the Spirit of Sadness was not with them when Fear assailed them. He seeing his Companions on the sudden flying, rises out of the ambush in which he had hid himself, makes to them with all speed. All this is done, say they, by Fear alone, and it is a disgrace to us all. But he; be not afraid of that Fear, for I know what's to be done. I will go, and I'll be a lying Spirit in the corners of the ways, and will feign myself to be a friend of Fear. For I know the man, and he is not to be dealt withal by force, but by craft. But do you wait the issue. He did as he had said, and taking the nearest way, got before Fear. And returning back upon the way, by which Fear was going, he met him; and entertaining him with kind, but very mischievous discourses, began to seduce him; so that Fear, ignorant of his designs, confidently follows him. And he was now just upon the point of precipitating him into the ditch of Despair. But the Spial signifies to the King what was adoing. The King makes one of his Soldiers, Hope, to be called, and commands him to make haste to the succour of Fear, carrying with him the Horse of Despair, and the Sword of Joy. The faithful Soldier going forth at the word of command, when he was come to the place, brandishing the Sword of Joy, he put Sadness to flight. And so having delivered his fellow-Citizen, and put him upon the Horse of Desire, going before, he draws him forward with the cord of the Promises: and Fear following behind, lashes him on with a little whip made of the small cords of his sins. The free Horse goes on a-main, drawn before, and urged hehind; but in so rapid a course, there was reason to fear an incursion. And indeed the Soldiers of Babylon gathered together a Council, saying; What do we, when he has so escaped, whom but now we possessed with security? How is the jubilation of Hell turned into mourning, and joy made in the Heavens for the delivery of their fellow-Citizen by only two Soldiers? How is it that the cunning of the Diabolical fraud has perished? But one of them more wicked than the rest, suggested profane and wicked counsel, saying; You know nothing, nor do you understand, how that now he is more easy to be taken, and if he be taken, more hardly will he be taken from us again. Do you therefore follow a-loof off, and I'll transfigure myself into an Angel of Light, and under a show of teaching them as strangers, and ignorant of the way, will deceive them. The Trapan being thus ordered, the Scout-watch signifies to the King, that indeed the Captive is returning, and upon the Horse of Desire, but that he makes too much haste, for want of a Bridle and Saddle. The enemies, says he, pursue him  off, and some of them inveterate in evil, cut the way short. But, and just now, I see one who seems to wear our Arms, but I am sure he's gone out from us. It's needful somebody should go and ask him, are you ours, or do you belong to our adversaries? Moreover the King, whose mind is continually solicited with the care of Souls, sends forth two of his Councillors, Prudence and Temperance. One of which, Temperance puts upon the Horse the bridle of Discretion, and persuades Hope to go a more moderate pace. But Prudence chiding Fear, and accusing him of headiness, admonished him of the future: and set upon the Horse the saddle of Circumspection, that his Rider might not fall backwards, but might rest behind on confession of Sin past, before on meditation of Judgement, on the lefthand on Patience, and on the right-hand on Humility. Moreover Hope and Fear gave spurs, Hope on the right-foot, the expectation of Reward; Fear on the left, the dread of Punishment. And delay being made, it now growing towards evening, and the day being far spent, the enemies are gathered together again in multitudes to fight them. Fear trembles, Hope accelerates, but scarce at length Prudence and Temperance makes them hear council. And Prudence, you see that the day is gone, and the night has overtaken us: and he that walks in darkness, knows not whither he goes. Moreover you have a great way yet to go, nor is the number of your enemies small. But our King has a very faithful Soldier, whom I know very well, and he has a Castle here hard by, and a very strong Habitation; because he has made his nest in a Rock. Let us, if you please, divert unto him, for it is good for us to be there. My Armor-bearer, Reason, shall go before us; for he is skilful in the ways, and known to Justice, to wit, of his kindred. Reason then leading the way, the rest following, he got to the Castle before them; and having saluted Justice, gave notice of the Guests that were a coming. Justice inquires who they are, asks whence, and for what they come. And being informed concerning their King, rising up, goes out to them with provision of Bread, and meets them as an honoured Mother, and taking the Soul off from the Horse of Desire, affectuously lodges him in the inmost chambers of his House. The enemy's Army follows, and surrounding the Castle on all sides, seeks out, if possible, some entrance or other; and, as a Lion, goes about seeking whom he may devour. But finding it fortified on all sides, they pitch their Tents, and order Watches, that no body may be able to go in or out; and that the morning being come, they may assault it, and with their prepared machines throw it down to the ground. In the mean time Fear, timorous, and not slothful in solicitude, nor ever secure, excites his fellow-soldiers, convenes Justice, inquires about the fortification of the place, and how they are prepared with Arms, and adds, if perhaps there be a sufficiency of provisions for their sustenance. To these things Justice answers; The situation of the place, as you may observe, is strong and inaccessible, nor does it fear assaults, with the arms and machines of the enemies. But because it is a dry place, it has but few Inhabitants, whom it sustains in some manner with the dry food of Barley-bread. And we have now only left five Barly-loaves, and two Fishes. And what, says Fear, are these amongst so many? He began therefore the more to fear, and to be irksomly weary, and blaming the Soul for coming off the Horse of desire, often commemorated, that the last things of that man would be worse than his first. For that forward Horse, now committed to the guidance of only reason, with his swift course did fly to the City. Thou thyself, says he, shalt see, if it was not better with thee then rather than now. And so Fear had almost risen up against Hope for thinking contrary things; but Temperance called in Prudence. Prudence being come, reprehending the unruliness of Fear, says; Let thy Sword, O Fear, show its cruelty upon the adversaries. Dost thou not know that our King is the King of Virtues, the strong and powerful Lord, the Lord powerful in Battle? Let therefore a Messenger go, who may make known the necessities of his Servants, demand Help, bring Auxiliaries. And who shall be able to go? says Fear. Darkness has covered the earth, and a watchful multitude of enemy's encompasses the walls, and we all ignorant of the way, as in a Country far from home. They called therefore Justice, their Host. If in any thing, say they, thou canst, help us: To whom Justice; Be of good heart. For I have a very faithful messenger to the King, well known at Court, to wit, Prayer, who is not unskilled through unknown ways, in the secret silence of the night, to penetrate the secrets of Heaven, and to go to the King's Bedchamber, and by an opportune importunity to incline the pious mind of the King, and is wont by a pitiful supplication to impetrate help for the distressed. Let him go if you please, for lo he is here present at hand. And when they had all answered, It pleases us: Prudence dictating what he should insinuate to the King, Justice commanding him that he should act faithfully, and be sure not to return empty; the rest, but especially Fear, beseeching him that he would make all haste possible; he was sent away through a secret postern of the wall. And he securely penetrating the thickest files of the enemies, swifter than any Bird, in a moment, in the twinkling of an eye, came to the very Gates of the new Jerusalem. Which when he had found shut, and had knocked, the Porters taking it ill, that in the silent dead of night he should fill the City with clamours, and not be afraid to be importune even to the King himself, he continued knocking, and moreover spoke, saying; Open to me the Gates of Justice, and being entered into them, with my mouth I will confess to the Lord our King, according to the multitude of my dolours which are in my heart. This, says he, is the Gate of my Lord, Justice sent me unto you, that I may be introduced to the King, for I have secrets to reveal to him. The voice of the Turtle was heard in our Land. And when it was understood that she was a Messenger from Justice, he was commanded to be brought in. Prayer entering in unto the King, adored, and said; O King live for ever. And he: Are things well with thy Lord and his concerns? And Prayer: Well, O Lord, through your Grace. Yet one thing is needful. Your servant, which by your Royal command was snatched away from the horns of the Unicorns, has turned in unto your Champion my Master; and it is a Southerly and dry Land, and it has no provisions. May my Lord give his benediction, and our earth give his fruit, and our enemies are gathered together in multitudes to fight against us. Give us, O Lord, help concerning our tribulation; because there is no other to fight for us, except thou our God. Then our King, whose nature is goodness, moved with these fears, said; Whom shall we send? To whom Charity: Lo here am I, Lord, send me. But the King asked concerning her Companions; but Charity answered, her own Domestics were sufficient. Charity therefore goes out, together with her noble Train, Joy, Peace, Patience, Longanimity, Benignity, Goodness, Meekness. The renowned Captain attended by these, marches forward, and assured of the Victory, lifting up the triumphal sign, he passed the first and second Watch of the enemies. And being come to the Gate, it opened to her of itself. At whose entrance, great joy was made in the Town. And when at the persuasion of joy they all lift up their voices, and cried out with acclamations, the clamorous noise terrified the Camp of those without. And they; what is that voice of Exultation that sounds in our ears from the Tents of Israel? It was not so yesterday, and the day before. Perhaps aid is come to them, and they will sally out, and assault us. Wherefore let us fly Israel; for the Lord fights for them against us. In the mean time Charity, impatient of delay, commands her Army to be put in array, the Gates to be opened, and the enemy to be pursued; openly professing, and saying; I will go to the gates of Hell. So at one sally the whole Army of Charity goes forth, whose force the Babylonians not being able to bear, they fly, but do not escape. On the side of Fear fall thousands, and on the right-hand of Charity ten thousands.   

SERM. III.  
THE Armies of Jerusalem and Babylon were set in array for Battle. On the one side the Valiant David draws forth a terrible and well-ordered Squadron of Virtues: On the other side Nebuchadonozor disposes against him the spiritual wickednesses of Babylon, a tumultuous Army of Vices. The young Novice, David, having but newly taken the military Oath to his Sovereign, girt about with the Sword of the Word of God, by the hands of the eternal David, equipped with other Spiritual Weapons, big with great thoughts, very impatient rather of making himself a great Name, than of conquering the enemy, against the Edict of the King goes forth the Camp. He had a mettled Horse, his own body, still full of secular juice, lusty, fresh, wanton, and his mind proportioned; thus mounted, he's carried gallantly, and scorning the discipline of his own Tents, and contemning his Companions, out of a certain foolish presumption he marches far before the rest, swelling and panting to make himself a name. David seeing his impetuous presumption, threatens him by his Son Solomon: Woe to him that is alone; because if he fall, he has not one to help him up. Whose admonitions he lightly esteeming, when he was seeking occasions of showing his great Virtue to himself or others, and was contriving to do some notable feat, he spies in the adverse Party, one of the enemies, of a stout malice, and a crafty wickedness, having fiery arms, and his hands full of fiery darts, wounding many, killing those he wounds, and trampling upon those he kills, easily taking Captives, and difficultly releasing them; the spirit of Fornication Here, presuming to show an experiment of his excellent Virtue, he directs his force against him; and urging forward that his free Horse with the lashes of fasting, and the spurs of watching, he is wholly carried upon him. Prudence cries out behind; Spare, spare: Discretion cries, Hold, hold: and the whole Army of David calls out to him: all which he hearing with a deaf ear, miserable creature, he's carried headlong into his own ruin, and knows it not. Nebuchadonozor seeing him, murmurs with indignation, and meditating ill against him, sends crafty Trapans before. For he headily rushing on, two Sisters, Pride and Vainglory meet him, and fraudulently, by way of acclamation, cry out beside him; Gallantly, gallantly. To which he unfortunately being too credulous, is hurried into a precipice, and knows nothing of the ambushes which compass him on all sides. For the spirit of Fornication having now frequently experienced such assaults of such youngsters, makes a show of flying, and provokes the miserably deluded Novice to follow her, until having brought him into the middle of Babylon, through the Gate that's ever open, she delivers him up to her Companions to be mocked at by them. Gluttony and Fornication seize upon his horse as theirs, nor do they permit his Master any longer to have any right in him. For now he began to fail; now, being weary, he sought to divert, or turn out of the way; for in the middle of the Fight he fell under his Rider, and sadly bruised him with his fall. Whom they with their Babylonian meats having refreshed, and made fat again, subjected to their services. Anger, envy, and a whole troop of other Vices rise up against the miserable creature, and Sinners confidently build upon his back. And Fornication also, the back of whom, flying away, he had only seen hitherto, now with open face, and a brazen forehead assails him, and casts her fiery darts into his heart, and draws her sword against his neck, and having thrown him down, tramples upon him, and delivers him over to the Cook of the King of Babylon, Nabuzardam, subjecting him to his impure ingurgitations to be laughed at; nor does she now permit honourable vices to lay hand on him, but with derision exposes him to the filthy Scullions of the King's Kitchen; that is, to foul and horrid vices. So then being now taken by the enemies, he is bound with the cords of bad custom, and precipitated into the prison of desperation. But King David covering his head, lamented, saying; O Absalon my Son, my Son Absalon. And calling a royal retainer, a tried and useful instrument in such occasions to wit, Fear; he sends him to seek him out, and commands him to take Obedience along with him, that having taken him out of Prison, he may commit him to the tuition of Obedience. Fear being sent, goes, and awakes the miserable Captive; and having freed him from his chains and prison, according as it was commanded him, delivered him up to Obedience, and also restored him his Horse, but heady and rebellious, and so as he would hardly any more acknowledge his Lord. Whom Obedience laying hold on, and curbing him with an Iron-bit, subjected him, although with very great reluctancy and recalcitration to his ancient Master, and taught him to change his strength. So Obedience having from Fear received the Soldier of Christ, leading him by another way brought him back into his own Country; and ordered him his first mansion with Piety, to wit, that the indulgent sweetness of his Father calling him back again, might refresh his mind angered by Fear. His second with Knowledge, that he might know whence, and whither he was to return, and that he might understand how to use both Piety and Fear; lest Piety should extol him, or Fear deject him. His third with Fortitude, which should strengthen him to perform the journey of his return. His fourth with Council, that he may learn to do all things with the counsel of another, nor in any thing decline from the guidance of Obedience. His fifth with Understanding, that now not only by the counself of others, but also he himself may begin to understand what is the good, wellpleasing, and perfect will of God. Sixthly, the Soldier of Christ came to the mansion of Wisdom, his other Hosts accompanying him, and not forsaking his journey, that now the good things of our Lord may become savoury to him, and he may henceforth with Moses, as it were from Mount Abarin, begin to contemplate the promises of God. And so now he is come into Jerusalem, into the Kingdom and City of David, into the Vision of Peace; where, blessed are the Peacemakers, the Sons of God; who, all things being pacified interiorly and exteriorly, enter into the Joy of their Lord, and Celebrate a Sabbath of Sabbaths. Amen.   
FINIS.