THE STATE OF THE FUTURE LIFE, AND THE presents Order to It: Considered By THO. WHITE Gent. PSAL. 15. 11. Notas mihi fecisti vias vitae: adimplebis me laetitiâ cum vultu Tuo: delectationes in Dexterâ Tuâ, usque in finem. LONDON, Printed by T. W. for John Ridley, and are to be Sold at the Castle in Fleetstreet by Ram Alley. 1654. To the Reader. lest this petty countryman of ours may seem to impose on the World, or that eminent Name which adorns the Front: 'Tis judged a duty, to make its first breath proclaim This but a Translation, out of that Latin Original, which a powerful solicitor prevayled upon the well-furnished Charity of this author, suddenly, to digest into a perfect Course of Meditations, for the Spiritual exercise of the English Clergy. And now, this free confession obliges it, wisely, to prevent a severer censure, by detecting as ingenuously it's farther Imperfections: Presenting but the just half of that Body; nor this, rigorously or verbatim, but with a fair proportion of Liberty; Wherein, as the different genius of so distinct Languages Vindicates its providence, thus, to secure the same clearness and emphasis to the same very sense; so, in the other, the entire fitness of this part, by itself, for the General use, may excuse its separation from the rest, which is but singular & concerns only the Clergy: Who may civilly be referred to the Fountain, if they have any Appetite; whence a prudent compassion has drawn this, only for such weak or nice stomachs, soon clogged with the sight of Variety, or more than is just necessary for their own present Refection. The Contents. Being these Considerations following. TRue Felicity, or the perfect Happiness of a Rational Soul, is the Future Life's Portion. 2. The Delight, which proceeds from the Knowledge and Vision of Almighty God, infinitely excels all other. 3. The happy State of the Just's bodies, after their Resurrection. 4. The intolerable Pains of the Damned, for the Loss of this happy Knowledge and Sight of God. 5. The unspeakable Pains which the damned Souls shall suffer▪ through their own disordinate Affections. 6. Though the Bodies of the damned, by reason of their State, be incorruptible after the Resurrection; yet shall not their Souls be exempt from Corporal pains. 7. The Beatifical Vision is the erred, whereat we ought principally to aim in all our Actions. 8. Piety is conformable to Man's Nature: whence such as live, according to virtue, are most happy, even, in this World. 9 God highly esteems our Felicity; then, how ought we to value It. 10. The great Benefits Mankind has received by Christ's coming into the World. 11. Meekness and Humility is the readiest way to Happiness, not only hereafter, but even in this Life. 12. Fraternal Charity is the true Mark of a good Christian, and the only sure way to eternal Happiness. THE STATE OF THE Future Life, AND The presents Order to it. THE FIRST Consideration. True Felicity, or, the perfect Happiness of a Rational Soul, is the Future Life's Portion. The First Point. COnsider. Since Almighty 1. The future Life preferable. God has ordained, for Man, two sorts of Life; One, in this World, short and full of Misery; the other▪ in the next, Everlasting▪ and, for those that live well here, subject to no evil, and abounding with all good: 'Tis evident, this latter is, infinitely and without all comparison, to be preferred. The second point. AGain. Considering 2. Because knowledge, there, more perfect. that Knowledge is the Good of a Rational Soul; and that no one Object has the least repugnance to any other, as to being known, but all (however opposite among themselves) are perfectly consistent in the Understanding; the Soul, of its own nature, if not checked, by union with the body, is capable of knowing all things. Since therefore, through the Obstruction of the Body in the whole course of this Life, she attains to the knowledge of but very few things, and those one by one; whereas, in the next world, she shall be freed from all impediment, being either alone, without the Body or absolute Mistress of it 'Tis evidently consequent that, knowledg● (the Souls good,) in respect of the Object, mus● hereafter, where 'tis no● hindered, infinitely surpass itself, here, whilst 'tis subject to the Body. The third Point. BUt, farther. Considering 3. God being its sole Object. that all Objects and things, both in their Nature and Number, are limited and finite; except Almighty God, who alone, in his sole Essence, as in one single Reality ●nd Formality) contains ●hem all and infinite other possibilities, in a more united and infinitely higher kind; whence, He's the sole Object that can render our knowledge perfect, and that only Soul's good whose Vision and Fruition can make us happy: Hence, again, it follows that, since this Object is reserved for the next life, its Felicity is incomparably to be preferred, before all the Goods and Happiness this life can promise, much less afford, us. Conclusion. COnclude, therefore, Therefore, only, to be minded. and convince thyself that this one, only necessary, and Soul-satisfying Good aught to be prosecuted and sought for, even with the neglect of all other interests; that the greatest part of thy life, perhaps, hitherto, has perished and been spent in vain: and resolve seriously to provide for the future, that, of that little time which, peradventure, is left thee, no day, no hour, no moment pass by, without some progress towards thy obtaining this sole Good. The second Consideration. The Delight, which proceeds from the Knowledge & Vision of Almighty God, infinitely excels all other. The first Point. COnsider. Since all delight 1. All delight from the Intellect. either consists in Knowledge, or, at least, absolutely depends on it; for, we find, by experience, all the knowledge we have, (Even sensible,) is perfected in the Brain, by help of the Understanding: It follows that, All delight, whether Intellectual or Sensual, proceeds from the Soul, as it is Intellectual; and consequently, that delectation, which comprehends all Intellectual, comprehends, indeed, all manner of delight: Wherefore, the Vision of God must needs contain, in itself, all kind of sweet contentments, and infinitely exceed all other delights. The second Point. AGain. All temporal 2. Whence, God transcends all Corporal Pleasures. and worldly Pleasures consist in a certain Motion and transient succession, which quickly slip away; and can have no greater stability than the time, by which they are measured: nor indeed can that be long; for, neither are we able always to eat or drink, &c. nor yet always attend or reflect (without which 'tis impossible to take delight) what we do, whilst we are in these Actions. But, on the contrary, that delight which flows from the Vision of God is Everlasting, steady and unchangeable as any fixed and permanent substance, not enjoyed by piece-meal, never interrupted, as, of necessity, all Corporal pleasures are, in this life; but full and all together and needing no attention, itself Essentially reflecting upon itself: So that, it alone exceeds All worldly pleasures, as far as All time exceeds one Instant, the vast machine of the world the least Moat we discover in the Sun beams, or the highest Angel a contemptible Worm, and infinitely more, beyond all comparison. The third Point. LAstly. All other objects 3. He only filling the Soul. of delight may be comprehended by our Understanding, may be contemned by our Will, as less than our Soul and not able to satisfy it: only Almighty God so fills and oversatisfies, that, entirely possessing our Affections, He, as it were, forces the Soul to love and delight, more than, of its own nature, it possibly could; nor can it ever be weary of the good it enjoys, but still, with its whole and more eager desire, will hug and cling to its beloved Object; so that, a Soul which sees God seeks nothing else, but rests fully satisfied &, as it were, lulled into a dear contentment, wherein it remains so absorbed and wholly ravished, that it sweetly languishes and dissolves into Spirits and flames of love, the better to inessence and incorporate itself into God▪ Thus, then, thou seest clearly demonstrated this great-concerning Truth, that No delight can be comparable to thy Beatitude; and that, 'tis no wonder to hear our Blessed Lord and Master, in a manner, labour to express it, when He said, Mensuram plenam, & confertam, & coagitatam, & supereffluentem dabunt in sinus vestros, You shall be paid with good measure, heaped up, and pressed down, and thrust together, and yet running over into your Bosoms. Conclusion. COnclude, therefore, Therefore, fully resolve for Him. with a full resolution, by all thy works and best endeavours, and even, if need be, with the hazard and loss of all other Goods, to purchase this hidden Treasure, this precious Pearl, which at length, though late, thou hast hit on; and, to think nothing considerable nor to be cared for, in comparison of this; to pity the unhappiness of those poor Souls that spend their whole Affections in toys and trifles, of this Life, neglecting this only necessary good; and, to rejoice in the secret of thy Bosom, that, being vouchsafed grace, now, to see that the wisdom of this world is, in very truth, but folly, it has pleased thy kind Lord to number thee, amongst those few that are truly wise. The third Consideration. The happy State of the Just's bodies, after their Resurrection. The first Point. COnsider. When the 1. Gloriously qualified. last day shall restore thee thy Body again, it shall be endowed with such a degree of health, as will be most convenient for all thy operations, both Spiritual and Corporal, accompanied with an incapacity of deficience or Corruption, and with such an Agility as the most perfect disposition of the Nerves can cause; with access of all possible swiftness, and a power of raising or depressing thyself, at pleasure, as also of consisting with or penetrating any other Body: to all which, thou shalt have such a graceful Comeliness, with so rare a Beauty of Light and Colour, (whose like shall not be found in any other Body but thine,) that, thereby, thou shalt become an ornament to the universe; adding so peculiar a grace to all the rest, that, without thee, that whole mass of glorious Bodies would seem, in a manner, lame and defective. The second Point. MOreover. All the 2. universally honoured. laudable actions of thy whole life shall be known, to all the Men and Angels, that are or ever were; who, admiring all and every perfection in them, (even, to the least circumstances and thoughts that accompanied them) shall, from their very hearts and by the force of truth, love and praise thee for them: nay, the very Devils and damned souls shall honour thee, but with envy, grief, and repentance; and, what may seem more strange, thy very sins shall be, then, a glory to thee, both because thou o'recamest and forsookest them, and that, even, in their commission, there was possibly some laudable circumstance, and which avayled to thy salvation. So that, then, thou shalt have so many Friends, so many Admirers of thy virtue, as there are Saints and Angels; so many witnesses of thine Excellency, as there are damned souls and Devils, who, obstinate in their own malice, by their Torments shall confess and increase thy Glory. The third Point. Add to this. Neither 3. Entirely, complyd with. the Devils nor damned souls shall be able, in any thy least Motion or Will, to resist thee; all the Saints and Angels shall observe and comply with thy desires, more punctually than any obsequious servant ever watched their Master's eye; and, no Corporeal nature shall be able to contest with thee, but all Bodies shall obey thee in what ever thou hast a mind to▪ So that, there, thou shalt neither want Power, where none shall contradict thee, nor Riches, where nothing shall be denied thee. Conclusion. COnclude then. Whatever Therefore, here to be sacrificed up, in hope. Good thou shalt, here forsake, for God and virtue's Love, will not be lost; but, there, restored with Interest, whether Friends, Wealth, Honour, or Dominion. Wherefore, doubt not, like a prudent Merchant, to venture thy Goods to the Sea of Fortune, and storms of Persecution, whence, thou shalt find an indefectible Treasure laid up, in Heaven, for thee; or, like the good Husbandman, to sow, in the Winter of Adversities (though with some reluctance & sorrow) thy seed in virtue's ground, expecting the precious fruit it shall infallibly yield thee, in the Summer of Eternity: Having so firm an assurance as the express word of God, They that sow in tears, shall reap in j●y. The fourth Consideration. The intolerable Pains of the Damned, for the Loss of this happy Knowledge and Sight of God. The first Point. COnsider. Man's Soul 1. Equal to the Inclination of a Soul's Nature. being created for the Vision of Almighty God, (as properly, and more, than a knife is made to cut, any Vessel to be filled, and all heavy things for their centre;) and a knowing substance, when it wants the good for which it was made, being very unquiet and full of Pain, and that so much the more as its Nature is more excellent, its Force greater and Inclination more Violent▪ It must needs follow that, such a Soul, (when it shall know what an infinite Good the Almighty is, who alone is able to satisfy its Appetite,) will be filled with a sorrow for so great a Joss, equal to the excellency of its Nature and the force of its Inclination. Reflect, then, with what Violence a huge stone falls to its centre, or a Mighty Bow of Steel, let loose, unbends its self, or Powder, set on fire, breaks all to make its way; and, be assured the sorrow of an unhappy Soul (who, now, sees of what good it remains deprived) will be as far more Violent than all these, as its Nature and Forces surpass the activivity of the strongest Bodies. The second Point. AGain. When this 2. Aggravated, by the folly of her choice. poor Soul shall be convinced, how slender, base, sordid, fading and almost momentany all those things were, for which it contemned and lost this infinite and only Good; that might so▪ easily have been obtained, even, with far less pains than were, often▪ employed▪ on those transitory toys; and with far more security, (since, none could hinder it but itself; no, not itself deprive itself of this, when once possessed: but for those, there was not the least certainty by never so great endeavours, to compass them, nor the least hope long to hold them:) when the unhappy Soul shall be clearly convinced of all this, will it not incomparably increase its grief and infinitely augment its torments, its pains. The third Point. BUt, above all. Those 3. Especially, a Christian. wretched Souls, who, whilst they lived in their Bodies, had received greater Knowledge of this Beatitude, and (by the honour of being Christians) had heard and believed, both that there was an eternal Happiness provided for them, (if themselves would) and that it incomparably exceeded all temporal Goods and worldly Felicity; yet see, on the other side, how they spent their whole lives in running after Vanities and trash, as if they had been Pagans and ignorant of heaven: such must needs, out of this knowledge, fall into an incredible, yet unprofitable, Repentance; and, according to our saviour's sentence, be beaten with many stripes, as the wiseman explicates, like great Persons, be greatly tormented. Conclusion. COnclude, with fear Therefore, in time, prevent It. and trembling; lest, what happens to many, and, perhaps, to most Christians, may also be thy lot: and resolve, with a constant courage, to shake off quickly the burden of all worldly Fears or Affections that hinder thy march to heaven; lest, when Death shall surprise thee, thou mayst not, peradventure, find time for Repentance, nor be able to alter, in a moment, what thy whole life has been used to. The fifth Consideration. The unspeakable Pains which the damned Souls shall suffer, through their own disordinate Affections. The first point. COnsider. Since a 1. Missing their unalterable desires. Soul cannot be without desires, but something it must Love; wherefore, if it Loves not true Beatitude, it must needs desire false Goods: whence, it will clearly follow that, The Souls of the Wicked, who die without loving God, must, after death, desire those same goods on which they placed their affections, whilst they lived in this World; and, the Acts of a separated Soul being, incomparably, more strong and violent than any it could possibly exercise in the Body, Those Souls must be all on fire and, incredibly, burn with perpetual longings after the goods of this life; which, notwithstanding, cannot be had in that State, and yet, the desire of such is now grown natural to them; and consequently as unchangeable and immortal as their Nature. They must, therefore, be eternally tormented with a furious, yet fruitless, desire of those things they can never obtain; whence follows a continual Desperation, insufferable grief, and A version from the causes of so great evil, Viz. Hatred against God and▪ Themselves, and a raging Madness, altogether inexplicable. The second Point. BUt, further. It being 2. Incompossible, in themselves. almost impossible that he, who directs not his life to God, should so little his Affections on any one temporal thing, as not to be distracted with successive desires of, now, this, now, that, independent of one another; and all those Acts, which, in this life, are successive and at several times, being, in the next world, altogether and at once in the Soul: It must needs follow that, such a Soul, in the next life, desires, at the same time, contrary and incompossible things; and so, for ever, remains divided in and against itself, always at debate and strife with itself and, as if, compounded of so many furious beasts, as it has contrary Passions, perpetually biting and tearing one another, without the least minute of rest; becoming, thus, to itself a most bitter, spiteful and tedious enemy and, which way soever it turns, still meeting new goads and spears that gore it to the very heart. The third Point. ANd, which is yet 3. Which they see Eternal. more grievous than all the rest, When these unhappy Souls shall clearly see that these evils, into which they have plunged themselves, shall never have an end, can never be lessened with any success of time, nor admit of any the least comfort, no, not so much as a little Oblivion or not thinking on them, for a Moment; but shall always and all at once in a heap o'erwhelm & oppress them, continually gnawing and eating, yet without consuming, their very Bowels: what mountains of Calamities, what Aetna's of despair must this needs draw upon them? Do but reflect on yourself, what a terror 'tis wont to strike, when you have some time thought of this Eternity, by multiplying hundreds, thousands, and Millions of years; which, notwithstanding, when you have gone as far as you are able, is infinitely short of what Eternity is: and, then, tell me what effect you think this sad consideration must needs produce in the damned; who, by the excellency of their Nature and the State wherein they now are, cannot but behold the horrid countenance of this their accursed Eternity, truly, and such as, in itself, it is for ever. Conclusion. COnclude, then. Since Therefore, regulate the Affections. our eternal misery flows from the habits and affections our Souls acquire in this life, which if misplaced upon objects unenjoyable in the next, engage us, above all possibility of relief, into everlasting sorrows and distractions. Resolve, from this hour, from this very moment, to bid adieu to the vanities of this world: and, as you cannot but know that, Nothing ought to be beloved but for our last end, which is, God; so courageously strive to regulate your Affections, and force them to be subject to this only rule of true Reason. The sixth Consideration. Though the Bodies of the damned, by reason of their State, be incorruptible after the Resurrection; yet shall not their Souls be exempt from Corporal pains. The first Point. COnsider▪ As all pleasure, 1. Extreme sorrow including All. in Man, proceeds from the Soul, so, of necessity, must all grief, too; wherefore, as, in the highest delight, all kind of pleasure is contained, so, in the extremest sorrow, all kind of grief is included: Since, therefore, all the corporal pains we suffer are but several griefs in the Soul; it evidently follows that, in damned Souls, where extreme sorrow reigns, no kind of pain can be wanting. Whence, though their Bodies be in a state of Immutability, and no material Instruments of Torment can work on them, after the Resurrection; yet shall not they be free, even, from corporal pains: but feel, incomparably more grievously than they ever could in this life, the torments of burning by Fire, the gnawing of Worms and Serpents, the affliction of weeping and wailing, the causes of gnashing the Teeth, and all Pains whatever have been showed to holy Persons in their approved Visions. The second Point. AGain. When all their 2. With, Contempt on all sides. wickednesses and most infamous Actions, when every Word and Thought shall, not only, be written in their own Consciences, but laid open to the sight of all the World; those wretched Creatures, of necessity, must then appear, both to themselves and all others, most effeminate, foolish and wicked, and, by consequence, most base and infamous; and thereby, most hateful, even, to themselves, contemptible to God and his Angels, with all the Blessed Souls, nay even, to the very Devils and all the damned crew; but especially, to those once honoured and beloved Companions of their wickedness, in this world, whom either, whilst they lived, they had courted into their Sins, or been by them alured and drawn into theirs; and, so, in an instant and to all Eternity, become deprived of all, even, false Friendship, vain Honour, and whatever seeming Goods they so passionately affected and ambitiously sought for, in this life. The third Point. LAstly, though their 3. All heightened, through the subjection of the Body. Bodies, then, remain perfectly subject to their Souls, yet, even this subjection, through the in●disposition of their Souls, can only serve to render them more miserable and hateful; their Eyes and Countenances, framed according to the horror of their guilty Consciences and tormented Thoughts, how can they but be most ugly and abominable? the rest of their Members, in what strange Postures, expressing the distraction of their Minds, beyond all Bedlams for their mad and extravagant deformities? and, if any occasion of Action should be offered them, without any Prudence or consideration, at the very first motion, how prone to all wickedness and unable to resist any evil? Only, secure, by their state of Immutabiliry: Unhappy Immutabiliry▪ which only serves them, never to be changed from, but eternally to endure, Torments, that would quickly dissolve any thing less than an immortal Body. Conclusion. COnclude, then. Whoever Therefore Love not thyself here. loves his Soul, in this life (that is, inordinately and according to Flesh and Blood) truly loses it in the next world (as our Lord foretold,) and falls into the evils which, here, he labours so much to shun: but, with a very disadvantageous advantage; for, by fearing little ills, he falls into infinite great ones and, by declining momentany sufferings, he runs into eternal. Take up, therefore, (as the Apostle exhorts thee) this Buckler of Faith, and, by the serious consideration of the next life's future evils, defend thyself against the fiery Darts of thine Enemies: fight courage▪ things, put together, are any ways comparable even to the least degree of it: 'tis evident that, then, our whole life is best, when 'tis best fitted and ordered for obtaining this End; and, if in any part it be ill or less well disposed for It, so far 'tis vicious or, at least, imperfect. Wherefore, 'tis the sole business of all prudent Persons, so to order their whole life, (to the utmost of their power,) as may most directly and certainly lead them to attaining this happiness: proportionating every Part thereof to the scope of the Whole, and having, still, the End so considerately before their eyes, that all their Actions may be squared and leveled to it. The second Point. SEcondly. Since the 2. That Best, which begets a Love to It. chief and proper Action of a Man, towards his End, is the Love of it; and the highest Good is, above all, to be loved: 'tis evident, Those actions and endeavours, to This End, are best, which beget and breed in ourselves a strong and solid Love to It. Now, there are two ways or Mediums to engender and increase Love: One, by purging our hearts from all other Loves and Affections, that so we may more freely and entirely attend to this we are in pursuit of; the Other, by considering and Meditating on, as well the great Goods contained in the End or thing we desire to Love, as the extreme Evils that follow or accompany their Loss or privation. Wherefore, 'tis clear, Our chief labour and study ought to be, so to order our life, that we may, both often and seriously, think on this our End and the infinite Happiness it contains; and that, in all we undertake, our Affections be not corrupted and adulterated with the least Love of the things themselves, but our works be done purely for the Love of this blessed End, and all our intentions aim at the increase of this Love. The third Point. THirdly. Since, by 3. Every deliberate Action, important. every deliberate Action, we aim at some End or pretend the attaining some Good; which we seek, either, purely for itself, without any farther reference, or else, intend this as a means to some other: 'tis evident that, in every such Action, we love something, as the last End for which we do it. If then, it be not done for the love of true Beatitude (which is, the Enjoyment of God;) it must needs follow, we do It only for the love of some false Good, as Pleasure, Riches, or the like; and that, in every such Action, we love some false Good, as our last End. Wherefore, it imports us to walk very cautiously with our God, and purify (all we can) our intentions: seeing no consider●t action can be surely indifferent, but either advances towards or swerves from our true and only Felicity, His beatifying sight. Conclusion. COnclude, with thanksgiving Therefore, be careful and diligent. to the Almighty, for this special favour of bringing thee, thus seriously, to reflect on thy ways: And, if thou findest that, hitherto, thou hast been too negligent, in a business of such consequence, strive henceforward to renew in thyself the fervour of Charity, with so much more care and diligence as thou hast already lost time. Do what good thou canst in the day of this life: for, our great Master tells us, When the night of death shall come, it will be too late to help ourselves, but, such, as we are then found, must be our lot for all eternity. The eighth Consideration. Piety is conformable to Man's Nature: whence, such as live, according to virtue, are most happy, even, in this World. The first point. COnsider. Since every 1. The mean's to nature's end truly pleasant. one's particular End is that of human Nature; and, it cannot stand with the Wisdom and Goodness of our creator, to have made our Nature other, than such as was fit and conformable to obtain the End, for which it was created: it must needs follow that the actions, by which we are to procure this End, are also conformable to our Nature: And since, What is agreeable to Nature is pleasant and delightful, it must follow again, that, Those Actions are very grateful and sweet; and therefore a Pious Life, which consists of such Actions, is not a crabbed and unpleasant, but, on the contrary, a life full of sweetness and most apt to yield content: And, if some passages in it seem a little harsh, that they are but Medicinal and whereby we are preserved from falling into others, far more hurtful and worse to be digested; wherefore, that These also are sweet in their effect, not only in respect of the Future Life, but even of the Present, and, like a bitter Potion, to be swallowed, with a joyful hope of the Health they induce. The second point. AGain. Since a Pious 2. Whence virtue brings Peace and Vice disquiet▪ life orders the whole course of our Actions to one end, so rendering them all conformable to one another; it clearly exempts our lives from all inward opposition and contradiction, and keeps us in perfect Peace with ourselves: whereas, on the contrary, a Vicious life (Which precipitates us, according to our Passions, to follow, now▪ this, now, that Concupiscence) must needs fill our Souls with repugnant Affections, make us lead a life full of Contradiction, and cast us into those very evils we seek most to fly. And, as all Vices are contrary to our Nature, and cannot be kept subject to Reason's Rule; so are they, of necessity, bitter and painful in their effects, pressing their Followers still downward, from evil to worse, till, in death, they tumble them at length, into Hell: where they shall justly complain that, They have walked thither by difficult and rough ways, and even been wearied in their Iniquities. The third Point. THirdly. Since our 3. Piety not debarring, even, temporal Contentments. Bodies are made for our Souls, and the Dispositions of the one for the Operations of the other; it follows that, then, our Souls best operate, when our Bodies are best disposed, and that Disposition of the Body is, truly, best, which is best fitted to the Operations of the Soul; whence, 'tis an error to think it well with our Bodies, when they are not fit to serve our Soul. And, hence again, it follows that, even Those delights and comforts of the Body, which God has created for it's necessary Recreation are not to be denied to a Pious Life, in their due proportion; that, a Pious and Orderly Life, truly and really, more abounds with corporal delights than the Life of the wicked, (as appears to any that considers the inconveniences unavoidably flowing from disorder:) and that, even They who abstain from those corporal delights, which are enjoyed in Marriage & the possession of Riches; such find, here, other far greater temporal Pleasures, incompatible with these, as, Honour, Friendship, Knowledge, excellent Conversation and the like, which abundantly supply the defect of those material enjoyments, and rende● their Life more sweet and happy, even in this world. Conclusion. COnclude, then, without Therefore, confidently proceed in It. fear to commit thyself to God and a Pious Life: and know that the Almighty has no need of thee, nor made thee for his own sake but for thine, that thou might'st partaker that Happiness whereof He was, Essentially, full; and, therefore, He were not wise, but would miss of his End, had He not prepared all things convenient to render thee happy. Be thou, then, but confident, and discreetly proceed, and thou shalt quickly find, by experience, what a difference there is between a wicked or negligent, and a truly virtuous and devout Life; how much more pleasant, how much more full of comfort and delight, this is than that; and, how, sweetly yet strongly, our wise creator has framed all the parts of our Felicity, conformable to each other and to the End, for which he has ordained us. The ninth Consideration. God highly esteems our Felicity; then, how ought we to value It. The first point. COnsider. Since Almighty 1. Creating the World, nay Himself, for Man. God is essentially happy, and in Possession of all Good; and therefore incapable of the least new addition, by his Creatures: 'tis evident that, whatever he has created, he made, not for his own, but for thine and thy brethren's sake; not to render himself, but thee and them happy; and, by consequence, has valued your Felicity, above all the rest of his works. Behold, therefore, Heaven, Earth, and Sea, and all the Creatures wherewith he has stored & adorned them, created for thee and to bring thee to happiness, nor cared for but as means to that End: And (which is yet infinitely more, even beyond all amazement) see the Divinity itself humbled and impoverished to raise and enrich thee; Him, whom, but now, we concluded through his own fullness incapable of increase, devested for thy sake, of all his Royal Privileges, and clothed with all our miseries and infirmities: For, what know we, amongst the whole mass of Creatures, so distressed and helpless as a poor Infant newly born? what, so subject to all kind of contingencies, and inconveniencies? what, requiring so much care and industry, to nurse and breed up to its perfection? Thank on every particular, and see, at how high a rate, the unerrable judgement of the Almighty has valued thy happiness. The second Point. BUt again. Consider 2. Passing through so painful a Life and Death. the whole Life and Death of this poor God, pillaged of his own, to purchase thy glory. See a Life of three and thirty long years endured, in continual necessities, labours, molestations, and contradictions. How often was it necessary that this most meek and innocent Lamb, who never broke a bruised Reed, nor quenched the smoking Flax, should (to give thee an example of Patience) undergo the anger and indignation of his enemies? How often, to teach thee Meekness and Humility, was He to be chidden, threatened, reproached and blasphemed, without once opening his mouth to reply? What shall I say of his Travayls, Sweats, Weariness, Lying without doors, Watching whole nights in Prayer, Fasting, Poverty, not having a House wherein to shrow his Head, living on Alms, continual Dangers and Flying from one place to another; especially in the last three years of his Life? O, but His End! Consider his Anguish in the Garden, the manner of his Apprehension, his leading, or rather, dragging from one Tribunal to another; all sorts of contempt, all manner of insolent and abusive revilements: weigh the Pains he suffered in the most tender and sensible parts of his Body; His being betrayed by One, and Forsaken by the rest of his Disciples; the doleful presence of his dearest Mother, and other afflicted Friends: In fine, his ignominious Death, and the effusion of the last drop of his Blood, for thy Redemption and eternal Happiness. The third Point. LAstly. Consider how, 3. Feeding us with Himself. not content with all this, He spared not his Glorious Body, but ordained even That, too, to serve as a means for thy Felicity: leaving himself to thee in the Blessed Sacrament, under the forms of Bread and Wine; not only to be seen and adored, but even to be handled, broken, chewed, swallowed and incorporated by thee: for all this, is as truly, and really verified of him, invested with the Accidents or forms of Bread and Wine, as it would be of the Bread itself, were it taken before Consecration; and It's connatural Accidents are, now, as truly, Those of His Body, as they were of the Bread, whilst it continued such. Add, now, to this, all the Injuries and indignities that are offered his Sacred Person (as it lies veiled under those Accidents, for thy Love) whether by Negligence, of inconsiderate Servants, or Malice of wicked Sinners: and see to what a pitch his Charity to thee is heightened, which has made Him, in a manner, prefer thee before Himself. Conclusion. COnclude, therefore. Therefore, value thy Salvatition. Since thou neither mayst nor canst doubt, but that the judgement of thy God is most certain, impartial and unerrable; what care and esteem oughtst thou to have of thine own Salvation? what solicitude, to seek the means of attaining It? what diligence to omit nothing in order to assure It? whereof thou seeest him so industriously careful, who is no ways concerned (more than out of pure Goodness) whether thou be'st a saved Soul or no; and yet, whom even Goodness itself could not so transport, as to make him think any price too high to procure thee Felicity. The tenth Consideration. The great Benefits Mankind has received by Christ's coming into the World. The first Point. COnsider, first. By 1. Rendered, easily capable of high Mysteries. this most wise economy and gracious dispensation of Christ, (great Steward of God's house, the Church,) Mankind is made capable of admirable Secrets and high mysteries; and has attained a most certain knowledge of them: for, who so simple, that cannot believe what is told him, when nothing else is required? and what can be so firm and certain, either to our Senses or Understandings, as the Word of God? for, since, by It, all other things were made, and, from It, had their Natures; It, doubtless, in itself, is far more securely constant and fixed, than the very subsistence of all created Beings, and those Causes, à priore, that give a cert●inty to our Demonstrations. And, hence 'tis that, now, whole Nations of People, learned and ignorant, wise and simple, every silly old Woman clearly conceives and most firmly belieus the Immortality of the Soul, the Condition of the good and wicked after Death, the Eternity of Pains or Pleasures that attend us, with other most important Verities; concerning which, we find very little amongst the Philosophers, as, whereat, the greatest Wits of them but groap'd, like blind Men. The second Point. AGain. By Christ's 2. Encouraged by His Example. Example we are strongly encouraged to all virtue. Can there be any so faint-hearted, as not to dare Venture himself the same way he sees his Captain pass before him; who, he's sure, both knows the best and securest Path to salvation, and is so perfectly good that, even in his Voice, he cannot deceive, much less counterfeit in his Actions? When, we see him, then, choose for himself the same things he proposes to us, and tread out the way which he would have us walk; nay, when we see him, not only, Live and die in this way, but, Rise again and enter the Possession of those Glories he woos us to hope for: can we any longer doubt▪ whether we should follow his footsteps, and beat the same Path? or shall we not confidently aspire to the Happiness? he so faithfully has promised and so dearly purchased? The third Point. BUt, above all. By this 3. Endeared by His sufferings. Grace of Christ, our Charity to God is extremely heightened & by degrees excessively strange and remarkable; for, First, whereas God was invisible and inaccessible, even to our very thoughts, before; He's, now, become a Man like us, exposed to the apprehension even of our senses, that most easy and obvious way of our knowing. Next, by this gracious condescendence, He has espoused all the Titles that may endear our Affections; having made himself our Master, our Friend, our Companion, our Brother, His Father to become ours, and himself a Member of the same Body with us. And knowing that, as it is the greatest possible testimony of Love, to suffer for a Friend, so 'tis the most effective means to beget a mutual Love; our Heavenly Father (desirous to settle a perfect correspondence, in That, betwixt his only Begotten, and us, his adopted Sons) sent Him into this world to suffer, for our sakes, all kind of evils, all manner of contempts, all sorts of injuries, miseries, torments, and a most shameful Death, Sic Deus dilexit Mundum, ut Filium suum unigenitum daret pro mundi Vitâ. To such a point did God love us, as to give up, even to death, for our Life, his only, his equal, his coessential, and consubstantial Son. Nor was This Son less forward and willing to accept, than his Father to enjoin him all this, for us; but as his Apostle says, Dilexit me, & tradidit seipsum pro me. He loved me, and so loved me, as to Live in miseries, and die with torments, for me. Nor, did his love end with his Life: Since, though it was necessary to withdraw his Corporal Presence from our senses, yet Love would not let him entirely be absent; but wittily found▪ out this stupendious Invention, to remain with us in the Blessed Sacrament, not only, to be seen and adored by our Faith, but really, to incorporate and mingle his Flesh with ours, making himself the nourishment both of our Souls and Bodies. In fine, by this his economy and the pouring out of his Holy Spirit, and changing, in a manner, the whole World (at least, so far as concerned men's Souls) through the innumerable Miracles wrought by Himself and his Followers, to the Conversion of Nations; he has rendered those things easy to us, by the custom of hearing and seeing them done by others, which, before, seemed almost impossible and not to be imitated; and so, taken away the greatest hindrances of our Love to him. Conclusion. COnclude, therefore. Therefore, inexcusably, be good. Now there's no excuse left, but an absolute necessity imposed on thee to live holily; the means thereof being rendered both so easy & familiar to thee, and so laudable, too, amongst Men, that 'tis almost a shame and counted worthy of reproach to live otherwise. What canst thou, then, pretend, what allege, to exempt thyself? No; Almighty God has so ensnared and hedged thee in, on every side, with obligations to be virtuous; that thou canst not, now, without great inconveniences, even in this world, be Vicious. All things invite thee, All things allure thee, All things, in a manner, compel thee to be good: O follow! and follow willingly. The eleventh Consideration. Meekness and Humility is the readiest way to Happiness, not only hereafter, but even in this Life. The first point. Consider▪ Though 1. No Christian revengeful. our Saviour was vouchsafed us, both as a Master and Model of all Vertures, and a perfect Pattern for all the Actions of our whole Life; yet two virtues we find, especially, particularly and, in a manner, only recommended to us, Meekness and mutual Charity; the first he enforces on us, in these sweet words, Learn of me, because I am meek and humble of heart, and you shall find rest for your Souls. Behold, therefore, if thou wilt be a Christian, thou must very carefully practise this virtue▪ nor, indeed, canst thou challenge that name unless thou, at least, endeavour to become Meek and Humble; and, so far only, thou mayst judge thyself to have profited in the School of Christ, as thou find'st thyself advanced in the progress of this virtue. Now, what is this humble Meekness, so highly commended to us by our great Master? but A sweetness of Disposition, which makes us not seek Revenge or render evil for evil, no, not, even, in desire. That, then, thou art here commanded, is, When thou sufferest an injury, not to render nor wish any harm to the Person that did it; unless, by way of correction, to such as are under thy charge, and even then, to be sure the punishment be inflicted for Love of them, not thyself, for their amendment, not thy satisfaction. The second point. COnsider. 'Tis irrational 2. All anger unreasonable. and not becoming a Person of understanding to wish evil to another, because he has offended thee. For as, if thou shouldst fall into a Ditch or a stone fall upon thee, it were unreasonable to be choleric at the Ditch or stone, and seek revenge like a Dog: so, no less folly is it to be angry with a Person, for doing thee a displeasure. Since, either 'tis done justly or unjustly: if justly, thou oughtst to turn thine anger on thyself, for deserving it, and not on the doer; if unjustly, then certainly he was unjust before he did it; and if thou then, wert not angry with him for being unjust, neither oughtst thou be, now, for his doing unjustly: it being but natural and what, in reason, thou shouldst expect, that an unjust Person should do unjust things. Again: since no human Action or Desire is reasonable, which aims not at some good to him that wills or does it; and Revenge aims only at the evil of the Offender, which is, no ways, thy Good, but merely as a satisfaction of thy vindicative appetite: in reason, thou oughtst not to wish another's ill, but rather repress thine own unreasonable Humour. The third Point. COnsider the Reward 3. Meekness, alone, sweetens Life. promised thee by our kind Master, for Meekness. You shall find rest, says he, to your Souls; and, in another place, Blessed are the Meek, for they shall possess the Land; and again, In your Patience (that is, Meekness) you shall possess (that is, enjoy) your Souls: Of all which, the sense is, that, besides the Reward in Heaven, the greatest sweetness this present Life affords, viz. A quiet and contented mind, is properly and peculiarly reserved for the Meek as a recompense of their virtue. Whereas, those that seek Revenge, are always in contention and at debate with one another; which, for the most part, costs their Purses well in suits and Law-wranglings, and many times their skins, even their Lives, too, in desperate quarrels: Besides, within, what tumults of Passion are raised in their Souls? what cares, what fears continually disquiet and torment them? that, they neither enjoy themselves, nor even the temporal blessings God has given them. 'Tis Meekness alone, then, you see, affords contentment and sweetens our whole Life. Conclusion. COnclude, then. What Therefore, strongly embrace It. a good God we serve! who is so solicitous, as for our Future, so even for our Present happiness, that he's pleased, not only, most tenderly to recommend and, with sweet words, allure us to it, but even, to introduce them by exhibiting himself to us, as a Master and Pattern of those means, by which true temporal comforts and contentments (as much as this present Life admits) are to be obtained. What evasion can there be from such kindness? what excuse from so important, so pleasant an Interest? No: either renounce the name of Christian, or resolve to addict thyself seriously to the exercise of this virtue. The twelfth Consideration. Fraternal Charity is the true Mark of a good Christian, and the only sure way to eternal Happiness. The first Point. COnsider, first. Our 1. Appropriated to the Law of Grace. Lord and dear Master, to fix on us a greater necessity and, as it were, a double tye of mutual Love and Charity to one another, was pleased, not only, to strengthen the old Commandement of loving our Neighbour as ourselves, by commanding it anew as from himself, when he said, I give you a new Command, and This is my Command, that you Love one another; but also, in most particular manner, to recommend and appropriate it to the Law of Grace, as a special Mark and Sign of Christianity, whereby true Christians are distinguished from false. By this, men shall know that you are my Disciples, If you Love one another. Since, therefore, true Love is never idle; nor consists in words only, but is active, according to its power; 'tis evident, That which Christ commands us is that we be always ready, as much as in us lies, to do good to all Men, but especially to those that are truly Brethren, that is, good Christians. The second Point. AGain consider. Since, Wherein, every one has an advantage. as the Apostle says, He that Loves his neighbour, has fulfilled the Law; 'tis evident this mutual Charity ought to be embraced, not only, as a particular virtue, but, as the common Mother and producer of all the rest▪ For, if he that loves his Neighbour has fulfilled the Law, the whole Law, then, is nothing but of Love and doing good to our neighbour. Wherein admire the tender goodness of God, whose care and providence tends wholly to this, That it may be well with all and every one of us: See how, by that Law which commands thee to do good to all thou canst, by that very same Law, all and every other person is commanded to do thee what good they can. O! how holy is this Law of Christ, which so carefully provides for the welfare and advantage of all? but, withal, how profitable, how gainful to thee? since, for that little good thou canst do to others, it obliges all others, readily, to do thee all the good they can; which must needs be infinitely more than what thou art able to do for them. The third Point. LAstly. Consider the 3. The Touchstone of our Love to God. beloved Disciple St. John's words, He that loves not his Brother, whom he sees, how can he love God whom he sees not? and observe that the love of thy Neighbour must be the Touchstone, where▪ on to try thy love to God, whether indeed, it be true or a counterfeit and, as they say, but a Lip-love, having God in thy Mouth, but in thy heart the World. For, if thou lov'st not thy Neighbour, 'tis evident thou lov'st something else, that hinders thee from loving him; which (because it cannot be God) must needs be some created good, as Honour, Riches, Pleasure, &c. which thou lovest inordinately, that is, for itself, and not in order to God; and so, clearly, as long as thou lov'st not thy Neighbour, thou hast not God for thy last end, nor lov'st him above all things, as is thy duty; for, as much as thou lovest God, so much more, doubtless, thou lovest those things he loves; amongst which, the chiefest (if not the only thing, we know) is our Neighbour: whose love, even by Nature, is so recommended to us, that, without friendship and conversation with one another, our very lives would be tedious and miserable. Conclusion. COnclude, therefore, Therefore, improve its occasions. with a serious and effectual Resolution, in Truth and Actions, to love thy Neighbour; to contemn none, to refuse none in what thou art able to help them; but, whatever good thou canst do to any person (without prejudicing thyself (even with a little prejudice to thyself, when 'tis much for his advantage) to do it cheerfully and willingly: be glad when thou hast obliged any, esteeming that day lost wherein thou hast done good to none: And, be certain, this Practice will be so far from injuring thee, that nothing will more advantage, nothing render thee more grateful and acceptable both to God and Man. FINIS.