Miscellanea Spiritualia: OR, Devout essays: THE SECOND PART, COMPOSED BY THE honourable WALTER MONTAGU Esq ABBOT OF NANTEUL, &c.  1 TIM. 1.16. 
Ideo misericordiam consecutus sum, ut in me primo ostenderet Deus omnem patientiam ad informationem eorum, qui credituri sunt illi in vitam aeternam.  
LONDON, Printed for John Crook, Gabriel Bedell, and Partners; and are to be sold at the Ship in S. Pauls Church-yard, and at the Middle Temple-gate in Fleetstreet, 1654.   

To the most Sacred majesty OF HENRIETTA MARIA, Daughter of FRANCE and Queen of GREAT BRITAIN.  
MADAM,  
IN the draft of this Semi-circle, tending to complete the other half, the Compass naturally moves to that Point whence it first partend, which is Your Royal Name. And abstracting from the debt of this Dedication, I conceive, yours Madam, the properest Name under heaven for such addresses as design to publish the contempt of this World For what can speak so efficaciously, as your Image, the instability of all human felicities? And as the looking on your different states offers forcible motives towards the disvalue of all transitory glories; so surely the considering your present fixure of mind may afford powerful persuasions towards the esteem of such spiritual remedies, as can cure the wounds of such a fortune. So that both your Condition is a most notorious discreditor of temporal affiances, and your Person a just indearer of spiritual confidences: which are the two ends I propose in this Edition of my Thoughts, the defects whereof, through my dictating, may be much supplied by this my Dedication: while I mind the world of a Person, from Whose Head Fortune hath been able to shake off three Crowns; and on Whose Heart, virtue( even by that adversity) is fixing and enlarging three greater Jewels Faith, Hope, and charity, assured titles to immortal Crowns and Diadems.  
Under that notion, Madam, of an aspirer to a more transcendent majesty, I present your Religious Mind these entertainments: which will be the less unmannerly, the greater privacy and retreat they intrude themselves upon: And truly, as your life stands now disposed, the greater part of your time is favourable for such admissions. Since you pass the most of it in that holy retirement, whither you have carried up the across in triumph; having set That over your Head, and the most tempting 
† Chali t a h●ll looking over Paris, heretofore a place of all worldly entertianment  part( perhaps) of the whole world, as it were, under your feet.  
And, methinks, Madam, this remark may not a little endear to you the seat of your pious retirement; viz. That you, who have been dispossessed of so many noble houses and pleasant situations, by the worlds violence and injustice, and have had many religious receptacles( by your means consecrated) taken from you by the Prince of this world, transfering them to his profane uses: That your virtue yet should have made so eminent a reprisal upon the worlds possessions, in your retreat out of it. And what a comfort may it be to you, to think that God has made use of you, to take from this Prince one of the chiefest holds; and convert it, as it were, into a Religious Citadel, furnished with such a Garrison, as professing irreconcilable enmity to him and all his party, bears away as many conquests as it has combatants, daily singing TE DEUM for their continual victories.  
This reflection, Madam, when you let your eyes fall downward, may serve you for some accidental solace; and set( as it were) some little aureola of delight upon your mind; while your substantial joy must be not the looking down, but upward to the author and Finisher of our Faith CHRIST JESUS, who( joy being proposed to him) sustained the across, despising the shane of it, and sits now at the right hand of the throne of God. Your conformity to that original must be your essential comfort in this life; as your similitude to him shall be your essential beatitude in heaven.  
And while, Madam, you are flying upon the wings of King Davids Dove, to your rest and solitude, methinks S. Paul offers you a very proper entertainment, on your way, Jesus suffered without the Gate; let us go forth therefore to him without the Camp bearing his reproach: for here have we no continuing City, but we seek one to come. By this application of your spirit, you may convert your Calvary into a Thabor, and find even the darkest rays of your present fortune transfigured into bright and glorious expectations. For whilst you are conversing with Jesus in his disfigurement upon earth, you are colouring anew your Royal Purple, stained by the dust of the earth, and diping it in the die of that Royal Blood, which will give it a far more lustrous and never-fading splendour.  
In this religious assignment of your time, Madam, I present to your second hours, these considerations of Divine Providence: whence seeking no complete cures for particular cases, there may be some beneficial Receipts extracted for all our infirmities, through the general contemplation of its order.  
And this principle, Madam, is specially proper for you to hold by, when you look down into the precipice of your fortune. For surely there was scarce ever a greater temptation, then yours to misjudge of Providence; upon the notorious evidence of your crosses, and the apparent causes of them: You have therefore no small need of this rest which supported Job, while he was tottering in his apprehension, the Omnipotent will behold the causes of every one; 
Job 35.14.  yea, when thou shalt say, He considers not, be judged by him and expect him.  
Nor am I hopeless, Madam, that you will find some light carried by my hand, even into the deepest parts of this Abyss; whilst I presume to have displayed a full clarity into the Scenes of this world, for discerning the falsity of all its painted commodities. And I have made you this present of my thoughts in a Language the most proper of any, for you to red mortification and self-denial in, viz. the Tongue; that only part of their birthright, which most of your loyal Subjects have left them, wherein to pay you their homages: by which I will hope, Madam, this record of my duty and gratitude may carry down your Name into such times, as may repair the iniquity of these; by honouring your memory in the unanimous voice of the whole Nation. For my own particular, I may own one special happiness in order to my gratitude: namely, that though all I offer you be perhaps neither of use to you, nor value in itself; yet what I daily offer for you is, certainly, of a considerable benefit to you, and in itself inestimable. I shall therefore, Madam, most zealously apply myself all the dayes of my life, to the blessed discharging that duty of  
From Nanteul August 1. 1653. Madam, Your most humble and most devoted Subject and Servant WALT. MONTAGU.   

TO THE RIGHT honourable THE EARL of LEICESTER, &c.  
MY LORD,  
SInce I come not to your door to be concealed, but rather to be published and brought to the Bar; I may, without a tax to my discretion, follow my inclinations, and address this mission of my meditations to you in the first place. Wherein if happily I am charged with the art of seeking to gain one of the ablest and most authorized Judges of the Nation; I shall easily confess it: And besides that I sue to the favour of him who has a leading voice in that Upper house of Judicature; in which only I claim my trial: for I bring no matter to be convented before the Assembly; the greatest part of my cause consisting in speculations, which make the straightest Mounts they can upward, towards the sky of Universal Providence, and no stoopings to strike at any thing in the air of adverse opinions. Wherein this Second Part( promised to complete the offering of the leper) performs that of the harmless Sparrow, which was to be let fly upon the consummation of the Sacrifice. Since then, my Lord, this Sparrow may shelter itself under your roof without offence to you, blame not its choice of refuge, seeing it can be received no where with so much security to itself: for 'tis justly evident, that whatever in this kind your verdict shall give a Pass to, has a kind of safe conduct through the rest of the Nation. Though for my own part, so much more am I affencted with private friendship, then popular applause; that I shall esteem your partiality to me, before the more equal approbation of my indifferent Judges: and I rely upon the much surer ground of being pleased by the declaration of your kindness, then authorized by the sincerity of your judgement.  
'Tis therefore, my Lord, the publication of your friendship and my most singular value of it, which I chiefly aim at by this public address to you in these times: which, not allowing any of those near and tender corresp●ndencies that entertain the sensible delights of friendship, have made me contrive this way of carrying its marks beyond these unhappy divisions, and seek to extend them even farther then my own life; by which means, I may repair my griefs for their present interruption, by the hopes of their duration and transmission to posterity.  
This is all I will offer you, my Lord, to gain you. As for the rest of my Judges, I shall only entreat their reading the evidence, with such spectacles as indeed this Print requires: For I aclowledge the Letter is not so large or clear, that it may be currently discerned at such a distance of attention, as commonly Readers hold their books of this nature. I must therefore earnestly desire them to pass their sight upon these lines, through the perspective of a serious consideration; by which means I dare promise they'l be rendered fair and easy to all eyes. They were I confess designed rather for critical then careless perusers; wherefore I invite not any of those, who commonly never red, but when they know not what else to do, but such as red constantly to know what they always have to do; and such, I may presume, will find not only entertainment but instruction.  
This justice I may require of my Readers, To consider that the objects of my speculations are in the highest intellectual firmament: as the Creation and defection of Angels, the origen, integrity and depravation of human nature, Gods order in the seeming confusion of temporal revolutions, his final judgement of mans actions, and his own eternal state of glory and beatitude. All these may well be said to appear to us like stars in the firmament; whose greatness and brightness( as not immense in themselves, so) by reason of their distance, seem to our eyes, but in the proportion and light of sparkles: such a kind of perception have we of these remotest parts of Divine Providence; which through their vaste elevation above our capacities, allow our reason but the twincklings or glimpses of their essential light and verity.  
Certain it is, that contemplation may be said to be the best optic glass for the heavens. For as by the help of such instruments, we discover somewhat more of the magnitude, stations, and motions or the celestial bodies, then we can do without that supplement to the shortness of our sight,( though they afford us not just measures of any of those so remote objects;) so the same use we may make of our meditation and discourse upon Divine Providence; for we may thereby discover somewhat more of Gods method in government, then the weakness of our first and natural apprehension offers us; but we can make no satisfactory discovery of his meaning in most of his particular orders: we may learn somewhat, but nothing completely of Gods designs, by the help of this application.  
Hence it is that while our reason acts but the part of Natural astronomy, it may make pretty s●fe calculations; but if it venture into judiciary astrology, 'tis like to divine very temerariously; that is, while our discourse presses no farther then the consideration of that general order of Providence, whereon depends the stations, promotions, and retrogradations of all states and conditions in this world; it may find some reasonable motives to quiet us, in those adverse changes and revolutions which perplex ourselves or others. But if we strain our imaginations to reach the precise and special causes of the varying and mutation of private fortunes, we are in danger to make very unsound conclusions. For as we have certain general rules to guide us in the positions and motions of the stars; but none to declare their influences and operations upon our particular free actions: so have we some general notion of Gods order in the common mutation of transitory matters; but no marks whereby to discern his special design in the changes and variation of particular subjects. Conformable to this assertion, King David in his distress, said to God, I was mindful of thy judgments from the beginning, and was comforted: but in point of discerning special causes for many particular occurrences, he confesses, Thy knowledge is become wonderful above me, and I cannot reach it; thy judgments are the great abyss, and thy footsteps are not to be traced.  
This rule I have observed in my speculations upon Divine Providence, which I offer my Country: and I have held them in my practical conformity without much disquiet in all the adverse changes of my private fortune. Wherein there are some circumstances that may entitle my Children to some extraordinary grace and benignity: for when 'tis considered that one was sent into the service of his Country, while the Father was in prison there; the other, while he was exiled thence; methinks this may claim much indulgence to them, in reparation of such severities to me.  
This, my Lord, is my Plea to the common Jury of my Country; but my title to your Vote is upon a quiter contrary pretence; viz. Your having had no part in any of my censures, and a very great one in all the comforts my Country has afforded me. So that this Alien comes not to sue you, but rather to enter into his fathers bond, and make you as good security of my resentments, as my condition admits: therefore what justice soever he finds, as a suitor for right; he is certain to meet favour and welcome as a hostage or pledge for that debt of respect and affection, which is acknowledged to you, before so many witnesses, By  
Nanteul, August 5. 1653. Your Lordships most humble and most obedient Servant WALT. MONTAGU.   

A TABLE Containing the several Treatises, as they stand divided into SECTIONS.  

The first Treatise.  
WHether any Inquisition into divine Mysteries be allowable. In three Sections.  

Sect. 1 Of the dignity of the Intellect of man; and whether it be limited in aspiring to knowledge. pag. 1.  
Sect. 2. What search into Religious Mysteries is allowed. p. 7.  
Sect. 3. How far our Inquisitiveness may pass into the reason of Gods civil Providence. p. 15.    

The second Treatise.  
Of Divine Providence. In three Sections.  

Sect. 1. p. 22.  
Sect. 2. Of the introduction of evil into the world. p. 24.  
Sect. 3. Discoursing the permission of the fall of Angels. p. 27.    

The third Treatise.  
Of Divine Providence in the Creation and conduct of the Terrestrial Globe. In two Sections.  

Sect. 1. Of Gods Providence in the fall of man. p. 39.  
Sect. 2. Whether it be expedient, even for the wicked there should be a God? p. 45.    

The fourth Treatise.  
Answering the most important Objections against Providence. In four Sections.  

Sect. 1. Whether the calamities of the virtuous question Gods Providence? p. 53.  
Sect. 2. Whether the prosperity of the wicked, and their advantages over the righteous in this world; question not Gods Providence? p. 57.  
Sect. 3. Whether Gods permission of so many wicked persons and actions, does not justly scandalise the godly? p. 66.  
Sect. 4. Whether Gods suffering many to fall themselves finally, who have long lived holily, and by whose labours divers have been saved, doth not justly confuse and startle us in our confidence of Providence? p. 70.  
The sum and result of all these Meditations on Divine Providence. p. 78.    

The fifth Treatise.  
Of the right use of Time. In three Sections.  

Sect. 1. p. 53.  
Sect. 2. Mans debt of his time may be discharged by his regular distribution of it▪ p. 88  
Sect. 3. Advices to the happy ones of this world, to attend the passage of their time. p. 93.    

The sixth Treatise.  
Of Venial sin. In three Sections.  

Sect. 1. Of the nature and malignity of Venial Sin. p. 102.  
Sect. 2. The danger of cherishing any of our known faultiness, for fear of inducing habits. p. 107.  
Sect. 3. The means of rectifying our inclinations perverted to Venial sin. p. 114.    

The seventh Treatise.  
Of the Purgation of souls stained with Venial sin. In five Sect.  

Sect. ●. The nature of purgatory; wherein great pains and pleasure are conjoined. p. 125.  
Sect. 2. The reason of Purgatory, and comparing the state of Hell with it. p. 128.  
Sect. 3. The manner of Gods operation upon souls in this state, p. 133.  
Sect. 4. A declaration of what passed in the soul of S. Katharine of Genoua, conformable to this state of Purgatory. p. 139.  
Sect. 5. The Authors conclusion upon this discourse. p. 141.    

The eighth Treatise.  
Of Peace and Tranquilitie of spirit in all occurrences. In three Sections.  

Sect. 1. What this Peace is, and the advantages of it. p. 147.  
Sect. 2. Of the means to acquire this peace. p. 152.  
Sect. 3. Of the means to conserve this peace of spirit. p. 157.    

The ninth Treatise.  
Of Christian humility. In four Sections:  

Sect. 1. p. 168.  
Sect 2. The obligation of the highest conditions to conserve humility. p. 172.  
Sect. 3 A farther exhibition of the benefits of humility, in order to the good of society. And the explication of self-love, showing how it undermines humility. p. 176.  
Sect. 4. Some means proposed in order to the obtaining and preserving true humility. p. 181.    

The tenth Treatise.  
Of sickness. In five Sections.  

Sect. 1. Of the Origine, together with the offensiveness of sickness. p. 188.  
Sect. 2. Of a spiritual regiment in the first access of any indisposition. p. 196.  
Sect. 3. Of some consolatory receipts for sickness. p. 201.  
Sect. 4. Some useful thoughts proposed to instruct and ease the mind of thoughtful persons; especially in sleepless nights. p. 207.  
Sect. 5. The result of all these considerations: and the good uses to be made of sickness. p. 216.    

The eleventh Treatise.  
Of Death. In four Sections.  

Sect. 1. p. 222.  
Sect. 2. Of the folly, as well as unchristianness of Duels. p. 226.  
Sect. 3. Advertisements to young women against their diversions from considering of death. p. 230.  
Sect. 4. The duties of a good Christian, in order to his death. p. 234.    

The twelfth Treatise  
Of eternity and the day of judgement. In two Sections.  

Sect. 1. The sentence of the Reprobate. p. 241.  
Sect. 2. Of the sentence of the Elect. p. 249.  
Conclusion. p. 257.     
PSALM 65.16. Venite, audite, & narrabo, omnes qui timetis Deum, quanta fecit ainae meae. 

The first Treatise.  
Whether any Inquisition into Divine Mysteries be allowable: In three Sections.  

SECT. I.  
Of the Dignity of the Intellect of Man, and whether it be limited in aspiring to Knowledge.  
THE hair of the Nazareans, after their Consecration, was accepted upon the Altar; 
Num. 6▪  and, being burnt as a Sacrifice, afforded a sweet smelling savour: So what, of itself was of an offensive, by Vow became of a pleasing Odour. The hair in this case, signified all the Powers and Faculties of the Brain, which ●ook their savour of acceptance, from their dedication, more then from their intrinsic Dignity. I therefore Religiously profess my entering the Temple of these sacred Mysteries, as a devoted Nazarean, not a curious gentle; I come to satisfy my Vow, not mine or others curiosity in speculating the D●vine Providence; and I hope there will be no savour of Wine or strong Drink found in my Reflections, no fumes of Lightnes● or Presumption appear in this Disquisition: And, not being conscious of having tasted any forbidden liquour in this time of consecrating my Thoughts, I may soberly expect that these Conceptions( which were Devoted as they grew in my Head) may be accepted now they are cut off, and thus Offered up under the notion of a Vow; which manner of kindling and incensing them, may give my Speculations some good Odour, that is not connatural to their matter( as productions of my Brain) but acquired by this condition, Because the consecration of his God was upon his Head. 
Numb. 6.7.   
Nothing can be uttered in exaltation of the Intellect of Man, that doth not conjointly tend to the magnifying of God: and, as our Understanding can conceive no adequate Idea of his Being, so can it form no equal representation of itself, except this, of being the Image of God. The express copy of the Creator is drawn no lower in his Creatures then the intellectual portion of Man; and by that part only wherein he resembles God, he is enabled to apprehended him. As, if we will suppose a Picture, animated and looking upon the original figure, we may conceive the Copy discerning presently, by her own Features, from whence they were derived, and judging of her own Similitude to that pattern: in some report to this, our Understanding, when it speculates the Divine Intellect, may be said to apprehended, to a degree, the nature and derivation of this intelligent power which it exercises; and judges by the amplitude of this Faculty, the resemblance it bears to that infinite intelligence which it apprehends as the original. Whence it follows, that by the same degrees, our Understandings are extended, their similitude to God is the more formed and perfected; whereupon we may conclude, That a proficiency in Knowledge is the most natural, as well as the most Noble appetite of Man.  
And, we may resolve of Gods special intending our continual exercise and advance of this capacity of knowing, by his having endued this faculty, with the privilege of not suffering at al from any subject it acts upon, of what hardness or asperity soever; for the understanding feels no such repassion as the senses do, from the matters they work on. No wonder then, if this powerful agent be so much affencted with the exercise of itself, since in an instant it can abstract immaterial species from all material substances; nay, it can break them all even into atoms, and yet itself remains so far from suffering, that it is fortified and augmented by that act. And those universal notions which so much transcend all matter existent, doth it not admit and lodge them, so little constrained, that it is, indeed, rather enlarged then burdened by all these receptions? for every new notion confirms those it possessed before; besides, from the second notions, the Soul infers a third, and from them farther collections, still thus increasing in capacity, as it fills itself.  
And, if we observe it, we shall find the thing understood, become the same with our Understanding, by the act of our full comprehending it. In the original Divine Intellect, there is this transcendent singularity, The having itself for the intelligible species; whence it is, that, in God, the Understanding and the Thing understood are the same, Gods own Essence being both the Act and the Object of his intelligence: which must needs follow by reason that this Essence is both an infinite Intelligence and Intelligibility, so that, there can be nothing Intelligible, that is not contained, either formally or virtually, in itself; wherefore God can understand nothing, that is not, in some manner, himself. And, notwithstanding this copied faculty in human nature be, indeed, infinitely distant, from this perfection;( for most of the species it conceives, are extrinfical and adventitious, being drawn and abstracted from matters existing without itself:) yet may we find some glance of resemblance to the Divine, in the term of Mans understanding, though none in the infinity of the act; since the species, he conceives, pass into a kind of identity with his understanding: from whence you see, there seems to result some affinity, between this Copy of Mans intelligence( wrought and finished by discourse) and Gods, which is perfect in one pure act of comprehending all things existing in itself, whereby we perceive, what riches this noble Faculty acquires, by all her communications. No marvel then, if our mind be naturally so intentive upon this traffic, for self improvement by new comprehensions, considering withall, that it can never be satiated with any acquisition; since, over and above all other mentioned excellencies, our Understanding hath a possible infinity; for, it can apprehended successively new species, as they are offered perpetually, without any end or limitation; and this seems a kind of shadow of the actual infinity existing in the divine Intellect, which apprehends, infinitely, by one single act. How admirably, then, this faculty of Man is disposed for activity, and how strongly invited to the pursuit of knowledge, is sufficiently evinced; whereupon we may well determine with the wisest of men, in honor of it, that wisdom is preferable before riches; 
Eccles. 7.12.  for, The excellence of knowledge, is, that it gives life to them that have it.  
Upon this manifest of the excellency of this faculty, it may well be asked, Whether our actual search of knowledge be not illimited, in regard of the subject, as well as the power of apprehending is infinite, in respect of our conceiving perpetually new notions? and consequently; Whether we may not successively strain our inquiries higher and higher upwards, towards the Essence of God and his other mysteries, with his councils and Decrees; seeking also satisfactory reason for all the moral order and administration of the Universe? Reason itself, without consulting faith, is able to resolve part of this question; for, admitting our faculty of reasoning and discourse to be a pure voluntary gift from a superior essence, there is an infinite disparity, between this derived and that independent power, consequent to this state of derivation: For, should the partaking power be sufficient to comprehend fully the principal, it would seem no longer a participant, but become an adequate Intelligence; whereas, the most elevated strains of human Reason, never presumed to reach the complete Being of God. We may observe, 
Diagoras and Protogoras.  that there have been found some few Rationalists, who have dared to implead and deny all Deity; but never any that adventured adequatly to define the Divine Nature: So that it seems less repugnant to reason, to renounce all relation to God, then to restrain him within the circumference of mans conception. In order to this, a Jew is reported anciently to have made a good reply to a gentle, asking him the name of his God; he answered, That where many Gods were acknowledged, there names were requisite to distinguish, and words competent to express them; but, where one single Deity was confessed, there needed no denomination for differencing it from others: nor could there be any conception adjusted to such a Being; wherefore his God was more above the comprehension, then the Gentiles thought their gods above the Corporiety of man.  
Whereupon St. Augustine resolves excellently, that, after our subtlest penetration into the nature of God, whoever concludes he has conceived a perfect similitude of God, is in that act of acquiescence more distant from his mark, then he was in the first point of his inquisitive motion. This sublime and glorious power of the soul( which finds no difficulty to elevate all inferior subjects to her own station) when she attempts the raising her self to the comprehension of her Original, perceives her own impotency: and whereas, acting upon material Substances, she finds a kind of Almightiness in her self; when she is applied to pure spiritual natures, she discerns her inability to treat with them simply as they are in themselves; being fain to retire back to some materiality, and extract thence some compound species wherewith to entertain her self, concerning these simplo existencies. Insomuch that while our understanding aims even lower then the Divine Essence, it perceives a restraint & defectiveness in itself, as not being a competent power to converse with any incorporeal substances, without resorting to the help of Images, drawn from corporeal; but, when it aspires towards the negotiating with the Original simplo Unity, it finds the direct nullity of itself, whereto it seems return'd, when it looks towards that imcomprehensible Being. For even the soul of Christ did not comprehend the Divine Word whereto it was united; how much less can our mindes expect it, which are so infinitely distant from it? wherefore this proud faculty, feeling itself so much humbled and confounded in this application, is not forward in this aspiring; and consequently, needs little animadversion to divert it, in this particular of the Divine Essence, from transgressing the bounds of a contented nescience: which state of mind, the great St. Denis, after all his Contemplations in this kind, adviseth us, saying, Ignorance becomes a virtue, referred to him whose Being transcends all which falls within our knowledge.  
And, as we do not find the Children of Israel, in all their perversity, to have been forward in making excursions beyond the bounders of Mount Sinai, to discover the properties of the flamme & smoke, wherein they apprehended the Majesty of God; but rather apt to conclude Moses himself consumed by his approach; and readily inclined to question Gods providence, disiring a more sensible and familiar object, though but a Calf, for their God and Conductor. In like maner we meet few apt to offend, by an affencted transcendence in speculation, concerning the Nature of the De ty: but how many forward and prove to confounded and perplex themselves in point of the Divine order and designment; and very subject( upon all extraordinary occurrences) to question the regularity of providence, and set up their own Reasonings and Divinations( though cast into no better a form then the Idol of Israel) for their satisf●ction and conduct through the Moral desert of Temporal events? It will therefore be most useful to apply our pre-cautions to this so obnoxious humour: Leaving the other rarer intemperancy, only such an advice as the Angel gave to Manaah, when he offered to treat him with earthly food: 
Jud. 13.  Offer up all your speculations in sacrifice, not in search of his name, who is wonderful: for, all human conceptions are as disproportionate to Gods Being, as a Kid is to the entertainment of an angel.   

SECT. II.  
What search into religious Mysteries is allowed.  
HAving seated Gods Essence in unaccessible Light, which human understanding is not forward to press into; the two greater questions remain: First, how far our reason may presume to advance into his outward offices( as I may call) his religious mysteries which are our passages towards his presence? For answer to this, we must cast back our speculation as far as to the first human reason, wherein all succeeding was comprised; which after God had breathed out of his own breast, he placed so near him as though it was not in his sight, yet was it( as I may say) within hearing: for, we find God began presently to speak to man, and to put his reason to such an exercise as imported the knowledge and comprehension of the special properties of many of Gods material works. Again we may imagine that the delight of this admirable faculty did contribute to his yielding to the following temptation of enlarging this power of his understanding beyond the limits prefixed; and this inordinate curiosity removed his reason so far backward, as in stead of affecting an advince towards God, he quickly fought to fly from him, and cover himself under the shadow of leaves; so much had he lost of his knowledge by the taste of the fruit, that even the leaves were enough to abuse him, as seems by his supposing them able to conceal him. For thus, the understanding of man, which we find at first familiarly conversing with God, soon after we hear so far distanced, that it seems as it were out of hearing of Gods conversing voice, wherein aloud he calls, Adam where art thou? so strange a retrogradation do we find in human reason by the attempt of this irregular progression.  
The Reason of man being by this overstraining, fallen from light to darkness, had consequently drawn his affections into a deceitful blindness; insomuch that man would have continued loving darkness better then light, and have offered up all the remainder of his understanding to his deceiver the Prince of darkness, in a religion which indeed must have been blindness, whose present reference and future center were both darkness and the shadow of death. Into this state of ignorance and excecation was human Reason deflected, when God was pleased to design such a means of reparation, as even the most enlightened created spirit could not have excogitated; which was the wisdom of God, taking upon him the weakness and infirmity of man: and the increated unerrable Understanding shadowing itself under the similitude of human ignorance and privation. This incomprehensible mystery is the source and object of Christian Religion, and God hath ordained all our addresses to him to be transmitted, through the medium of this mystery; as is testified by this our incarnate God, affirming of himself, 
Joh. 14.6.  No body cometh unto the Father but by me. Thus did God by the same act commiserate and confounded human nature, obliging mans understanding to rest in the belief of this provable object, which so much disdains the approach of his reason to it: and thus by the exercise of faith God hath both redeemed and captivated the intellect of man, 
2 Cor. 10.5. Rom. 11 33.  bringing into captivity all understanding unto the obedience of Christ.  
O the depth of the riches both of the wisdom and knowledge of God! The Divine knowledge abases itself to satisfy for his Creatures curiosity; and, by this act, forms a Being, incomprehensible by human Reason; which he ordains to be the Essence of our Religion, and that the subjection of our Faith, in point of this mystery, should retract the intrusion of our Reason into her first forbidden light. And surely▪ man has no ill bargain on't, to endure this present confusion of his understanding, for its redemption out of eternal darkness; however, can it be expected, the knowledge of Man should be left free to aspire, where the increated wisdom is said to suffer a deprivement and exinanition? Thus, then, the contrary to what is said of the Divine Essence, may be properly affirmed of the Essence of Christianity; the wisdom of God incarnate, viz. that the Scrutator of this mystery shall be oppressed by the ingloriousness of the object. And, from this root of Christianity, which lies covered in Heaven, the body of that three of life it bears( Christian Religion) grows likewise, involved in unexplicable mysteries: Blood and Water( being drawn out of a dead body, and cast upon dead creatures) in the form of simplo water, doth not onely the office of water, to cleanse them; but returns into blood, and enlivens the inanimate state it is applied to, and incorporates those parts it touches, into that body from whence it issued: how unconceivable are these mysteries?  
Nor is the entry or porch only of our Temple thus obscure to the eye of Reason; For the quire and the Altar are over-cast with such mysterious Clouds, as no human apprehension can penetrate. Here the Sacrifice offered is no less then the Deity which is worshipped by the Oblation; and our God is not only present among us, but even enters into us, in a manner wherein our senses contradict the possibility of his presence; insomuch, that what St. John saith of the Temple, in his vision, suits well with the state of the whole Christian Church, It is filled with smoke from the glory of God, 
Rev. 15 8.  and from his power, and none is able to enter into it. wherefore the prime mysteries of Christian Religion seem to have the same advice annexed to them which the seven thunders had that the Apostle heard, namely, to seal up, and not to writ what they uttered: so these obscure verities( the belief whereof is infused by an exterior power, not inferred by the action of our discourse) are to be closed up and kept sealed as a mass of treasure in our faith, not to be melted down, and tested by our reason. For indeed our understanding is so unable to work upon this subject, that it suffers wholly from it, without any gaining upon it; and cannot converse safely with this matter, but by yielding and submitting entirely to it: and on the other part, it hath such a correspondence with our Faith, as that's improved by this conversation: for faith enlargeth itself, by embracing this unintelligible Subject. We may therefore easily resolve that the mysteries of our Religion were not designed for objects of human knowledge, since the intellect profits by all negotiation within her connatural Province; whereas commercing with these unconceivable notions, the more she adventures, the sooner she dissipates her stock and breaks, rather then makes a profitable return. Wherefore the Spirit of God hath set this signature upon Christian mysteries,( that none might attempt the breaking them open; 
Cant. 4.12. ) A Garden enclosed is my sister, my spouse, a Spring shut up, a Fountain sealed.  
Not that our reason is forbidden all access into this Garden, or denied some taste of the waters that flow from this sealed Fountain; for our discourse is allowed to walk and exercise itself in the knots and borders, to feed upon the lilies, and to run after the odour of the flowers; so long as it attempts not the breaking of the ground to discover the roots of these Plants, or affects not to look into the Spring-head of those sweet current mysteries, which water and refresh our speculations. And this method the Christian School observes in all her progresses and perambulations through the mysteries of the Church; she labours to elucidate and clear to our apprehensions by some intelligible notions, all the articles of our faith, but undertakes not to ●ender them demonstratively objects of our science and full comprehension, by virtue of ratiocination and discourse. Conformable whereunto her Schollers( recreating their spirits in this enclosed Garden) meddle not with the roots, by straining to form any adequate conception of Gods Essence, or any other concealed points of faith; but go on gathering sweet odours from Gods attributes and his other exterior exhibitions of himself: by which way of discourse and disquisition of all Christian verities, the Schools both delight and delate human reason, without any intrusion into the forbidden enclosures of faith.  
And, as the Spirit of God hath thought fit, to draw His spiritual Being under divers sensible figures,( sorted to the lowness of our capacity) whereby he designed not a representation competent to the deity, but consonant to our humanity. In which manner even God the Father seems often incarnate by the voice of the Holy Ghost, while he overshadows his incorporeal nature with the sensible forms of hands, eyes, feet, 
Gen. 18  and the like parts of human corporietie; but this condescendence imports our being children in capacity, not Gods being any way like man in his existence. As the holy Spirit descends, I say, in this sort to converse with our understanding; so God allows our spirits to elevate their speculations to what height we can, towards the apprehension of his pure spirituality, and to make the best mounts our reason can strain to, towards its satisfaction in the mysteries of our faith; and that not only in the sphere of considering the motives of their credibility, which are indeed the proper objects of our discourse: but even in that higher, of contemplating humbly and resign'dly( though no ways trying by our reason) those profoundest Arcana themselves: provided we expect not here a perfect comprehension, or a scientifical notice of them, any more then we conclude God justly described by those lineaments and parts whereby the Scriptures figure him, or we believe him circumscribed within those three bodies wherein he appeared to Abraham.  
Thus while one foot of our compassing discourse rests upon the center of Gods incomprehensibleness, both in his Essence and communications,( emissions of himself;) the other may make as large circles of speculation as every particular capacity can extend to; by which order our knowledge may draw useful and just lines whereby to build up love; not coming near those deceitful measures by which we form irregular curiosity; and for the structure of our knowledge, S. Austin gives this excellent square, Let us diligently and ingenuously inquire what God allows us to know, and contentedly and ingenuously rest uninquisitive of what God will have us ignorant.  
And in this manner of sealed acquiescence, our reason methinks, may be said to make a straighter and a higher mount then in any of her exploring flights: for by this submission it seems to transcend itself making us in those things that are above it, aclowledge and adore the divine Reason; when, like S. Pauls companions, 
Acts 9.8.  we discern a dazzling light and hear the voice, but see not the exterior apparition of it in his sacred mysteries: here, then how gracious is our God, who( knowing the disproportion of our understanding towards an approach to him) hath placed the means of our access, in our affections? to which faculty of our mind he has imparted a power of advancing into his presence, ev●n in this time of the peregrination of our Intellect: for we can love all Gods essence, while we can understand but very little of it: the reason is, this difference between the heart and brain of man, viz. by the act of understanding, we attract the objects into us, and so contract them to the model of our mind; whereas by that of loving, we effuse and pour forth ourselves into the objects. Wherefore our narrowness is no impediment in this commerce of our love, by reason we do not receive and lodge them in us, but rather export and transmit ourselves into them: so that Gods Being is restrained and contracted to the size of our capacity, when we seek to lodge it in our understanding; but is not at all confined when our will is issued out upon it, by this self-transaction.  
Hereupon we may well form this conclusion, that in point of heavenly and spiritual objects, it avails us more to intend the loving, then the knowing them; and for earthly and material ones, the understanding rather then the affecting them. For since by love we are transformed into the thing beloved; by our affections, if they fix upon mean and low objects, we must needs be levelled to their stations, and have our hearts extenuated to their model; whereas by understanding matters never so much below us, we do not sink and depress ourselves, but raise them up to our degree, and give the most abject things a noble and pure kind of existence in our minds. This rule may therefore justly assign to each of these faculties of our souls their proper and most congruous adaptations.  
In order to this regulation, we may remember to what God thought fit to apply man● knowledge in the best vigour and integrity of his Intellect; 
Gen. 2 19.  God having formed out of the earth every beast of the field and fowl of the air, brought them to Adam to see what he would call them: God did not point his science higher then terrestrial matter; he addressed it not so high as even the matter of the firmament, which was within his sight, he was asked nothing of the glorious substance of the stars; so far was it from being applied to any spiritual nature. And may we not fairly argue from hence, that God meant to appropriate human knowledge in this terrestrial passage, to that Element through which man was to travail, and that material and earthly things should be the subjects of his science; that is to say, whereof he should expect demonstrative reason and satisfaction? Wherefore in this inferior element mans inquisitiveness cannot be exorbitant; this is the part of the world which God hath most specially delivered to mans disputation. 
Eccles. 3.11.  Let him then exercise his brain ev n unto sweat, upon subjects that fall within his orb of demonstration; but rest on the station of his faith in such celestial matters as his reason upon all her strains towards satisfaction cannot reach; and does but fall back again to the earth, not fix upon a comprehension. Let our understanding acquiesce in this direction of the holy Spirit, Seek not things higher then thyself. 
Eccles. 3.22, 24  In superfluous things search not many ways, and in many of his works thou shalt not be curious.  
The right understanding of this advice, I have already endeavoured to deliver you; namely, that we are not dissuaded from all arguing and disquisition, even of the most secret mysteries of faith, but only such as rise from the itch and tingling of curiosity, or from the tumour of presumption; when we( as I may say) only scratch some heat risen in our fancy; or when our mind( being swelled with some infusion of knowledge) breaks out into a presumption of possessing an entire and adequate reason of supernatural verities. Methinks the due manner of handling such spiritual matters may be fitly argued from that of the Woman touching the person of Christ: We know the difference he made between his being crowded upon, and his being touched; for when a multitude of people pressed upon him, he asked a question his disciples wondered at; namely, who touched him? accounting her only to have done so, who did it with faith and reverence, and to her only was the virtue of his person issued. In like manner, those methinks, who over-boldly approach the divine mysteries by their arguments, may be accounted to intrude and press upon God, 
Luk 8.  but not to touch him; since no virtue is derived to them by this their vicinity. And undoubtedly, they who draw as near as they can to the supernatural verities with their reason, following faith and humility, extract from this kind of touching them, both much virtue towards the cure of that flux of curiosity to which our nature is so liable; as likewise, much aliment for that charity whereto it is so indisposed.  
For in our nature, knowledge precedes love in priority of time; since we can affect nothing whereof we have not some pre notion; and the clearer our apprehension is of the good, the more intense becomes our love: wherefore all rectified knowledge of God and his mysteries proportionably improves our charity; as the holy Psalmist attests in this declaration, My fire kindleth in my meditation.  
And surely devout and studious inquisition may be accounted the natural oil of the wise Virgins lamps, which feeds and nourishes the supernatural flamme of love, as the combustible materials which Elias had provided, entertained the flamme that came down from heaven: 
Reg. 3.18.  so charity( which is the divine gift) may be nourished and fomented by human materials. And the purer this oil of study and ratiocination is, the brighter slame of love it produces. Wherefore the holy Spirit advices us by S. Peter, 
2 Pet. 1.5.  that( in order to our becoming partakers of the divine nature) We use all diligence to add unto our faith virtue, and to virtue knowledge: from which direction we may infer, that as virtue is a procession from faith, so, knowledge is a promotion of virtue; and consequently, that christianity, ( the end whereof is the exaltation of virtue) requires the prosecution of knowledge. We may therefore safely rest upon the decision of S. Bernard in this inquiry: Some there are who desire to learn, merely that they may know more then others, and that is a subtle curiosity; others there are who affect knowing, only that they themselves may be known, and this is a windy vanity; and there are divers that purchase knowledge to put it off again by sale, and this is a sordid profanation of it: but there are some who pursue knowledge that they may edify others, and this is pious charity; and many desire to know, that they themselves may be edifi'd and enlightn'd, and this is a zealous prudence. Of all these the two last only are not guilty of the abuse of knowledge, as coveting it in order to the advance of piety and action. wherefore I may securely conclude with S. Paul in this same case, that when the first stories of wood and straw shall suffer loss, these superstructures of gold and silver upon this foundation, shall abide and receive reward.   

SECT. III.  
How far our inquisitiveness may pass into the reason of Gods civil Providence.  
WE are now come to the second question; out of the Church into the streets,( as I may say,) that is, into the common passage of providence, through all civil Societies; where our nature stands in need of a guide more then in the other spiritual obscurities, by reason these satisfactions respect more our present and sensible consolations; and appetites simply intellectual, are not incident to all capacities, but desire, referred to civil interests, are stirring in all apprehensions. Hence it is that the discernment of light and order in our temporal relations and concernments, seems to the greatest part of the world the most important pursuance; and consequently, they are more moved with the inquiry into the reasons of civill events, then, either of natural productions, or religious Constitutions. And surely, this intendment seems not improper; for, as, in the Church, the Congregation may better spare light, when they are assembled and seated, then in the streets, when they are busied and commercing; because, the action, in the one, is most mental, and the being invisible to each other, endangers not much disorder; whereas, in the other, where the notions are corporeal and sensible, the want of light must needs cause all sort of offence and confusion: So when we are once seated in our Religion, a clear perception of all the parts and secrets of it is not so requisite, in regard that an acquiescence in that obscurity, is a safe posture; but, to the management and contrivance of our secular Affairs, there seems more use of a discernment of the causes and circumstances, which either promote or prejudice our ends. Wherefore our solicitude in order to the comprehension of the reason of civil occurrences, seems not irregular; especially considering the great propension of our nature to such addresses, and the delight she takes in these discoveries; it imports much the giving our curiosity a sober direction towards the striking fire and kindling light in these moral obscurities of Providence; since we m●y confess with the Psalmist, Clouds and darkness are round about it. 
Ps. 97.2.   
The essential and interior mysteries of the deity have a far different reason of their impenetrabilitie, from that of the exterior emissions of Gods providence; for those dazzle us with the excess of their splendour, and these blind us by their dimnss and obscurity: so what is most intelligible in itself, is least in relation to us; and what of itself has the least clarity in regard of us, has the most perspicuity. This is verified of Gods essence, and his exterior orders; of the first, God seems to ask Job by way of remonstrating to him the incapacity of man, 
Jeb 38.19.  Declare, if thou knowest where is the way where light dwelleth: And to the second, the other part of his question seems referred; And as for darkness, Where is the place thereof? that thou canst bring every thing to its borders, and understand the paths of the house thereof. From whence we may derive an advertisement against presuming to prie after the reasons of Gods providence in his own tracks and paths, aspiring to give an exact account of the intent of all occurrences; which is, to seek the bringing every thing to his borders: but we are not served with an inhibition in point of our inquiry and investigation of some congruous reason of all civil events and contingencies. For the holy Spirit gives us this warrant for a sober and reverend search into his secrets, It is the glory of God to conceal a thing, 
Prov. 25.2.  but the honour of Kings is to search out a matter: whence we may infer, that mans intellect may remain subject to God, while it exercises this royal office of conferring and negotiating with his privy councils. And surely though this sort of divine councils exceeds mans full comprehension; yet in some degree it bends and accommodates itself to our capacity: For I conceive there can be no divine Order proposed, respecting the Universe, whereof some general reason may not be rendered; as there is none likewise, whereof al the reason can be exhibited: so invisible are the upper rings of the chains of Providence, and so conspicious are the lower links thereof. Thus then the divine councils partake both these qualities of being communicable, as well as inscrutable: I mean the general reasons of Gods conduct fall within our apprehension, not the assignment of special causes to all particular events. As for instance, we cannot determine why good things befall this individual person, and evil that other; yet we have some light of the general causes, why crosses commonly fall upon the virtuous and happiness flows upon the wicked; viz. because the first are usually to be purged by sufferings, and the last to be punished by their security: but we cannot discern whether the one shall finally persevere in his goodness, and the other remain in his induration; nor indeed can we resolve assuredly which of the two we see afflicted and prosperous, is the worthy or the undeserving party. 
Eccles. 9.2  The searcher of hearts delivering us this truth, Man knows not whether he be worthy of love or hatred, but all things are reserved uncertain for the time to come, because all things do equally chance to the just and impious. So that in this obscurest part of providence we meet only some flashes of light that afford us a broken view of the divine councils, whereof we must not expect a complete manifestation.  

Joh 9.  We may consider that when the disciples( in the case of the man that was born blind) asked our Saviour, To whose sin they should ascribe this evil, to his own, or his parents? Christ did not disallow their judgement and attribution of this unhappiness to some demerit, nor reprehend their enquiry after the special cause; but by his answer he enlightened the inquirers in this point of the incertainty of their own conclusions, by declaring the cause far different from their senses, thereby to inform both them and us, that as man is not prohibited to make his rational discourse upon Gods apparent judgments; so is he not warranted to fix peremptory determinations of the special reasons of the divine Orders. And in conformity to this, Tertullian gives us his opinion, Because God the former of all things, contrived, ordained, and disposed nothing but by reason; there is nothing that he doth not allow to be treated and discoursed by reason: Which must be understood of such subjects as are seated within the precincts of mans reason; for human reason hath a sphere as well as sense, beyond which it canno● act: What is held of the pure Intelligences, the Angelical substances may serve to instruct us in the nature of our human intellect: for as they are said not to be in any place, as bodies are, by way of being enclosed or circumscribed therein; but by way of being determined there, in such sort as they are not any where else, without their own sphere of activity:( so that ubiquitie and immensity is not attributed to them, though enclosure and circumscription is not proper to their natures, because it seems a kind of restraint and confinement, which is not sortable to spirits:) so may we say of human reason, that it has a proper sphere, where it is so placed that it cannot exceed that term and latitude; nevertheless we cannot complain it is bound up or constrained by this determination. Whence it follows that the amplitude and enfranchisement of human reason cannot be said properly to be impaired by these limits and regulations.  
This information of Christ to his disciples( that, 
Act. 1.7.  it was not for them to know the times and the moments which the Father hath put in his own power) cannot be accounted a restraint, but rather a rectifying of their understanding. Let us therefore in particular occurrences which tempt our curiosities to assign a special cause to such effects, contain our discourse within the bounds of generals; for in the inquest of moral causes, the contrary of this rule,( which is well given in the search of natural) is to be observed: that is, to draw as near as we can to particulars. In the study of natural reasons, indeed the more we recede from particulars, the more we commonly depart from certainties; because the course of nature being invariable, experiments derived from particulars, afford most certainty in conclusions: but the course of moral reasons to our eye, running in no constant channel, the various effects of the same apparent causes, admit not of determined resolutions, to fix every singular event upon the true special motive, because we cannot discern whether the subject upon whom such events fall, be qualified according to the rule whereby we judge. For who can assure that this particular person, seeming virtuous, is really what he appears? and consequently, when he is oppressed and afflicted, how can we conclude that he suffers for such intents, as( we may safely judge in general to be) those of Divine Providence, in permitting the present oppression of the innocent? Many like instances are obvious, wherein we may judge rightly of the general causes of such consequences, but very erroneously of the particular, pertaining to that single occasion; whereby I may securely opine, that the more we drive at singular reasons in this part of divine Providence, the farther we depart from certainty in our deliberations. It is therefore to such undertakers the Prophet declares this disappointment on Gods part; 
Isa. 40.25.  He makes the searchers of secrets, as if they were not, and the Judges of the earth as a vain thing.  
Let us then upon this premised discourse, sum up these three resolutions: As to the first question, How far our reason may venture towards the smoking Mountain of the Divine Essence, the trinity, and the Incarnation? The answer may fitly be taken from Gods order to Moses, 
Exod. 19.21.  Charge your reason, lest it should attempt to break through the bounds to gaze upon these Mysteries, and so perish. The method observed in heaven, by S. John, upon the opening of the seventh seal, may serve as a direction to us, 
Apoc. 8.  in speculating these sealed Mysteries, There was silence in heaven about the space of half an hour: which words are easily reconciled to those that declare in heaven, 
Apoc. 5 8.  incessant acclamations of HOLY, HOLY, HOLY; if we but understand this silence to denote a profound admiration of that object, unexpressible by any exterior sign or declaration. Wherefore if that state of Vision affords no more then silent admiration of these prime objects: can there be any question of our observing a more profound silencing our Reason, and licencing our Wonder in that conversation with these mysteries, to which our faith only gives us some obscure admission? Let us therefore determine our duty in this point, by the example of the Apostles, even when they were eating with Christ after his resurrection, 
Joh. 29.12.  None of them durst ask him who he was, knowing that it was the Lord: so let all our speculations when they are admitted to the most familiarity with these Mysteries, be still afraid to inquire directly what they are, remembering that they are Gods own Inscrutabilitie.  
And for the second, touching the licence of our search into the reasons of lower religious mysteries; to the advice I have already exhibited, I shall subjoin this proposal; viz. to observe this caution of the children of Israel, when they said to Moses, Speak thou unto us, and we will hear; but let not God speak to us, 
Exod. 20.19.  lest we die: that is to say, Let our Reason treat with these matters, by the mediation and intercession of the Moses's appointed by Christ to deliver out his orders, and acquiesce in such satisfactions as they shall offer our Inquiries. And let not our private discourse affect an immediate communication with the holy spirit, in order to a satisfactory reason of these Divine Ordinances, or presume to resolve our belief by any rational argument, independent on the mediate authority of the Church: Let our ratiocination in these cases be restrained by this voice of the Spouse, in the name of her Lord, What is this to thee? follow thou me. 
Joh. 21.22.   
As to the third question, respecting our knowing the adequate causes of moral actions and events, we may annex this memorial, that the pressure of the disciples had no direct grant, when they urged Christ with, Lord show us the Father. 
Joh. 14.8.  This was a demand of a complete illumination in all things at once; to which Christ gives us but obscure satisfaction, in replying, He that sees me, sees the Father; for how the Father dwelled in him seems to have been their doubt, which he left still in a dark resolution. And surely the labouring to possess the direct and precise reason of all human occurrences, is to affect an intrusion into the presence of the Father of lights: No, we must be contented with the light of Universal Providence, wherein the Divine wisdom remains covered, as God the Father did in his Son Christ Jesus; not to be discerned particularly in all circumstances, by the eye of our reason, no more then the deity was in Christ, by that of sense. Thus then, as we are allowed to make a grand Inquest upon the general causes of civil occurrences; so are we not warranted to bring in our particular verdict, towards a positive sentemcing the special motives of singular acts of providence. Wherefore I may fitly address this sentence of the holy Spirit to the total of these questions,( which may justly temper all presumptions on the sufficiency of human capacity) If any man think that he knows any thing, he knows nothing yet, as he ought to know.    

The second Treatise.  

SECT. I.  
Of Divine Providence. In three Sections.  
THE Word that had no beginning is God himself: 
Joh. 1.  in, and by this Word were all things made. This is the word of Gods mind; 
Gen. 1.1  the first word of his hand is his claim to the creation of Heaven and Earth. A spiritual darkness had almost overspread the face of the whole earth; when the holy Ghost broken forth this light, in this first verbal irradiation upon that intellectual Chaos, whereunto the world seemed to be return'd, by what we find in the Philosophers confused notions of the first cause and production of the Universe: some spirits resorting to fire, others to water, 
Eccles. 13.  some scattering their imaginations even as far as an innumerable mass of atoms, to which they ascribed a casual compact of the earth. In these distracted conjectures were the minds of men roving, many admitting even the materials to be the makers of this Universe, and divers conceiving it to transcend the state of having had a beginning, and concluding it eternal. Thus voided and formless for the most part was the spiritual creation overcast with this darkness, 
Acts 14.16.  God suffering, as S. Paul saith, all Nations to walk in their own ways: When over these waters of ignorance, the Spirit of God did move and cast forth this shining light. 
Gen. 1.1  In the beginning God made heaven and earth.  
They who aclowledge this for the voice of their God, cannot misdoubt his capacity of conducting all such things to their proper end, which they confess, formed by the same power out of nothing; for reason cannot conceive so great a disproportion between the Agent and any Act, as is between nullity and entity. Wherefore, admitting such an essence as hath produced all subjects out of vacuity and nothing; we cannot question the sufficiency of that power, in order to the best end of his own beginnings. Hence they who are perplexed in the attribution of all effects to the Divine Providence, do not for the most part contemptuously implead Gods power; but rather with a seeming respectfulness, scruple the interesting his goodness in many irregular and unjust occurrences in the course of moral causes; and thus seem rather to make God a compliment, then to intend a contumacy against his Providence. Such weak Spirits deal, methinks, with God as S. Peter did with Christ: when he acquainted him with the sufferings and indignities he was to undergo in Jerusalem; S. Peter answered with a respectful diffidence, saying, Lord far be it from thee, 
Mat: 16.22.  this shall not be unto thee; covering the infirmity of his faith with the tenderness and estimation of his Masters person: after this manner do such timorous suspensions,( which scruple the ascribing such orders to God, as they cannot adjust to their own measures of equity; apprehending those disposures unworthy of Gods contrivement,) shelter the feebleness of their understandings under a supposed firmness of their religious reverence. These weak friends of God almighty may well be answered, as Job did his mistaking comforters: 
Job 13.7.5.  Doth God stand in need of your lie? I wish you would altogether hold your peace, and it should be your wisdom.  
But in regard of our being advised to receive the weak in faith, but not unto doubtful disputations: 
Rom. 14.1.  I shall apply my capacity to the removing from such ingenuous souls, some little stones of scandal, which lie in the way of pious passengers through the road of Providence; and taking them from under their feet, where they might endanger them, I shall labour to put them into their hands; placing them in such spiritual slings wherewith they may encounter and overthrow all those arrogant philistines, who upbraid the Host of the living God, reviling the confessors of Divine Providence in all occurrences, as the most repugnant to their own discourse. And I confided, by the assistance of the same Providence, that my hands will be enabled to gather up these stones out of the High-way, and to arm others out of the very same matter of their own offence; by which means the seeming crooked ways of Providence shall be made strait, and the rough become smooth, for the feet of such little ones as ingenuously desire to make strait steps in the mazes of the Divine Administration of the Universe.   

SECT. II.  
Of the Introduction of evil into the world.  
HAving apprehended God under this notion of an Omniscient and Omnipotent goodness, 
Jam. 1.17.  from whom every good and perfect gift descends, as from the father of lights, with whom there is no variableness or shadow of alteration: the great question is, how we can admit the least shadow of evil among his productions, without some derogation from his perfection: since, as natural shadows are made by the resistance of some body, to the passage and transition of light: so the moral shadow of evil seems to result from the opposition of some thing, to the penetration and transfusion of the supreme goodness; which capacity of excluding it bears some colour of detraction from that virtuous omnipotence. What seems most strange at the first aspect towards the discussion of this difficulty, is, that while we seek to distance the spring of evil, the most we can from the divine essence, we must raise our speculation as near God as we can; to find the original defection from goodness, we must soar as high as even the sublimest created nature; the first exterior mirror, wherein God by reflection saw his own similitude. For from this supreme Angel and orb of light, was derived the first eclipse and obscuration of it; insomuch, that we may say of the first spiritual creation, the contrary to what is recorded of the material, viz. that this substance was full and in perfect form, and light was upon the face of it; and the spirit of Lucifer( moving upon the face of his own nature) said, Let there be darkness, and there was darkness: for the holy Spirit brings this charge against him: 
Ezek. 29.17.  Thine heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness. Thus was the first corruption of good( a term the most remote from God) derived from a point the nearest himself of all his productions, namely, the supremest Angel.  
Nevertheless, this consideration is so far from approaching God, towards any deficiency of power or goodness; that rightly pondered, it removes his providence the most of any I can apprehended from any colour of question or redargution. For doth not the excellency of this creature clear Gods intending his perpetuity in this perfection: since he was so fortified by nature, as there was nothing left to vitiate him, but the over-valuation of his own excellency? Had he seen any created object whose similitude he might have affencted in respect of that precedency; had his understanding been formed but even so incomplete, as to admit of so much as possible ignorance, whether his desires were competent to his degree: this might have been strained towards a charge upon the Divine Providence in this creation. But when there was nothing extant in his nature for an object of emulation, and the only thing above his nature was a being uncapable of seducement,( there being no entry left for an evil appetite, except the freedom of his own will to break the order of his excellency, by an inordinate aspirement) what colour of impeachment is there left to lay upon the Providence that formed this admirable Nature?  
I will not enter into the disquisition of what sort of pride stained this primitive purity; whether it were an excessive dilectation in his own natural beatitude as his last term, neglecting the supernatural glory whereunto he was to attain by grace: or whether he affencted his advancement to that state by his own connatural ability. My speculation suggests to me this opinion, that it was a wish or a velleity of such an independency upon his Creator, as should render him as self-sufficient in his own nature, as he knew God to be in his essence: for though his knowledge could not admit the error of such a project as an equality with God; yet might it allow him the proposing a proportionate independency to that of the divine essence, such as lesser sovereigns have in respect of greater Monarchs. But though our imaginations are left the liberty of assigning this fault to divers sorts of pride; yet our faith restrains us to the believing the investure of this creature in supereminent perfections both of grace and nature; insomuch, as( could we suppose his Creator doubtful of any future contingency) we might say, he could not suspect the prevarication of such a nature; of which the holy Spirit seems to ask this question in some kind of wonder: 
Isa. 14.12.  How art thou fallen from heaven( O Lucifer!) son of the morning? Does not then the consideration of Gods transcendent munificence to this creature, fully refute all scruple of his partaking in the introduction of evil into his creation?  

Ezek. 28.  Had a less beautiful flower of paradise, out of an overblown appetite of undue excellency,  shed this first seed of iniquity; had an Angel of an inferior hierarchy in disdain of the order of his dependency on the superior for illumination, raised the first revolt upon this claim of I will ascend and be like the most high of my fellow creatures: this deflection from the rectitude of his order, had doubtless been sufficient demerit to their maker. Yet methinks, this case seems to admit a more specious excuse for the creature; and consequently, would come nearer the reflecting on the providence of the Creator, for having left such a motive to this aspiring, as these unequal perfections.  
Suppose we likewise, that heaven had remained pure in his sight, and he had not charged his Angels with folly, but the first seed of evil had sprung out of the root of human nature; that the tongue of the serpent had not stung the innocent state of Adam, but without this exterior temptation he had repined at his restraining precept, and slipped into disobedience; the commencement of evil thus, in this weaker nature would not have appeared so far from Gods intendment, because of the admission of it, by a being more liable to deficiency, then the Angelical.  
Wherefore upon this examination of the entry of evil into the Creation, wherein Gods provision against it appears so unquestionable; I conceive this verified, that the nearer we find the deficient cause of evil to the Divine Essence, the more is all scruple of Gods contribution towards it removed from our apprehension.   

SECT. III.  
Discoursing the permission of the fall of Angels.  
OUR speculations being entred, as it were, into the second veil of the Tabernacle, methinks, some curious attenders propose to them; the offering to draw the curtain before the Holy of Holies, and to look into the most inward mystery of Gods Providence; namely, his permission of the fall of Angels; whose ruin he foresaw before their creation, when nullity seems unto most preferable before extreme misery: such subtle inquirers may be pleased to remember, that many who had access into the second veil, were not admitted into the third and most sacred part of the Tabernacle: yet, as they were allowed to direct the fume of their incense, towards the overture and partition of the holiest curtain, and their perfume passed farther then their persons; so in this mysterious mansion of Divine Providence, whither our concluding reason is not admitted,( viz. into the most secret retreats of Gods wisdom) our discursive speculation, fired with reverence and admiration may be addressed, fuming and breathing forth a good odour of honour towards that incomprehensible Essence, in which are hide all the treasures of wisdom and knowledge. 
2 Col. 3   
With this protestation, that we do not lift up our speculations to make a show, but an offering of them in the Temple; we may consider that God must have created the Angels either actually, in his presence; or else stated them in their way and access towards it. If in the first, might not there seem some incongruity, that a Being which had a beginning, should be at once begun and arrived at the last term of the nature thereof; since this property seems peculiar to that Essence, which having no beginning, can have no medium towards an end, as containing all in the state of an eternal existence? and how to distinguish from an eternal Being, that which is consummate as soon as it is,( with out the interposure of any conceivable space) exceeds my apprehension; eternity itself being but an indivisible state of all duration without any change. And this must have been the case of the Angels, admitting them produced actually, in presence of the Divine Essence.  
Admitting the second manner, of their being set in a way towards their end, which required some consequent act for their promotion: If we suppose them so powerfully conducted by the will of their Creator, that they could not slip awry in their procession; might not this interim of their transition seem vain in respect of the suspension of a state whereof they could not fail, and whereunto they were to attain, without any contribution of their own free Acts? might not this interposure of delay seem an undue pain to such natures as could wish nothing but that fruition?  
Moreover, why may we not argue a greater nobleness of nature from their capacity of erring, then from a state of necessary indeficiencie; since the power of election endears the possession of the most spiritual goods; as we may exemplify by this instance: The first principles of knowledge wherewith our understandings are necessary possessed,( being imprinted in them before any voluntary discourse) affect not the mind with any delight,( as the knowledge that the whole is greater then the part, or that every effect has a cause; and many the like notorious verities stamped upon our rational nature;) but what delectation the soul finds in knowing results from those acquisitions she makes by her own voluntary acts, the discoveries she makes by her free exercise are the objects of her delight, deriving conclusions out of her free faculties. In some report to this state of our minds, why may we not infer, that those Intellectual spirits by their voluntary election of the supreme spiritual good obtained more joy then they would have done, by a necessary adherence to that object?  
Nor can we argue from Gods infallibility and exemption from a capacity of error, the conveniency of that state for a creature, because God is Truth itself; so that the least digressing from it, were a destruction of his own Essence: wherefore his surpassing the possibility of erring, is not a contraction, but a consequence of his omnipotence; insomuch as he cannot be said possibly to be without the liberty of failing, but to be above it. But it will not follow, that this were a proper nature for a creature; which springing from nothing, immediately to an impossibility of being defective; there might seem too little difference between the original goodness by Essence, and the derivative by Participation. Wherefore Divines dispute without irreverence, whether God can create a creature, which by the virtue of his single nature might deserve the beatifical Vision? so that the freedom from any aptness or propension to error, is as high a communication of good, as can be wished to a partaking goodness: nay, even the liberty of transgressing seems no diminution to the dignity of such a Being; for the capacity of meriting somewhat from the Creator innobles more the nature then a necessity of beatitude could, excluding all means of co-operation.  
And may we not conceive that God is more glorified by a free act of his creature directed to the honouring him, then by his own single purpose of blessing his creature? For certainly if God could receive an accession of joy reflected from his works; we may apprehended it more likely to be derived from a weaker voluntary love, then from a stronger necessary adherence to his goodness: for in this he sees but the effect of his power, and in the other a consequence of his own amiableness in a free love and adoration. And to consider God, leaving it in the power of his supremest creature to love him or no, is in my apprehension, a most admirable proof of his Divine independency and Self-sufficiencie. So that rationally, the state wherein this sublimest Being was produced, seems to my conception, the most sortable to the divinity of God, and the due relation of a creature.  
If after this it be asked( considering the ultimate term of this Intellectual nature to be a necessary adherence of his will to the love of God) whether a necessary fixure of it in his passage had not been an earlier felicity? I offer this satisfaction; that in the last state of his perfection, the understanding( being perfected by the Divine Vision) fixes and determines the will, which seems a fair and orderly consequence; but to suppose the will invariably centred antecedently to the accomplishment of the understanding, when its nature is to follow the apprehension, appears a kind of irregularity. And this must have been the constitution of the Angels; if they had been created impeccable, yet distant from the presence of the Divine Essence. Moreover we may add this, that the beatifical Vision may be considered either under the respect of a reward, or of a simplo perfection; as the first, it relates to an intrinsic worth and some proportionateness in the enjoyer; under the last notion, it denotes only an infinite excellency in the conferrer. And is not Gods goodness more exalted by his imparting so rare a gift, as a capacity of some contribution on the creatures part, towards an eternal beatitude; then it would be by his necessitating this fruition? Is not the will a nobler power moving freely, though by a less-noble mover of it, then it would be, carried passively by an extrinsic though a purer virtue? Methinks we may in some sort illustrate the melioritie of this state of free-will in Angels, by some of their ministerial acts amongst men: as when an Angel forms a body of air in perfect human similitude, and moves this specious body to and fro without the concurrence of any organised parts; the mover in this case is a more noble agent then when a natural body moves by the virtue of his own form and organs, as much as an Angel is worthier then a soul. Nevertheless we cannot say that the motion of these inanimate species is a nobler action then the vital stirring of a human body; so if God himself should have forcibly conducted the will of Angels to their last term; albeit the mover had been more excellent, might not the motion have been accounted less perfect, by reason of the deadness and inanimateness of the subject moved? which might have been conceived rather a resemblance, then a lively reality of a will wanting the vital faculty of electing.  
Upon these considerations I may opine with submission to superior judgments, that the Angels were produced in a more noble state, then if they had been rendered impeccable by the restraint of their elective faculty: and I am persuaded that the highest strain of their 
* Accidental beatitude is what joy the Angels and Saints receive in other spiritual objects▪ besides the divine Essence.  accidental Beatitude, is the eternal reflection upon this first voluntary Act of adherence to their Creator; and that this contemplation raises their three notes of HOLY, HOLY, HOLY, the higher, and casts their crowns the lower before his throne, from whom they received this capacity of co-operating in their own elevation.  
If upon answer to this chief Article any tender curiosity should enter this other Interrogatory, how the crime and the sentence can be adjusted, the offence being finite, and the penalty infinite? To this may be replied, that Gods goodness must needs be justified, when even the excellency of the nature of Angels occasions this severity; since from the dignity of their intellect, arises the invariableness of their wills, by reason that their judgments( being not formed by divisible and successive discourse, but springing up at once from a present intuition of the whole object of all compounded reasonings) cannot varie, finding no new matter to move them: and consequently, the will being fastened to the understanding, cannot stir towards an alteration. This truth we experiment in the operation of our soul; for the judgments we make concerning the first principles of reason, are always fixed and immovable, because we judge of them without farther discourse, by our first single apprehension. As for instance, we may remember we never alter our conceit of the totals being more then any part of the sum; and many the like simplo acts of our understanding apprehending notions without any motion of discourse. This being then the eminent perfection of the Angelical Intellect to apprehended and conclude by the first aspect, it renders their will immovable towards any retractation of their first error; and consequently their fault irremissable: for surely there are none so indulgent as to wish Gods pardoning a continued act of hatred and provocation.  
And undoubtedly they who conceited an expiration of their pains, supposed likewise a cessancie of their sin; and happily if that could intermit, there would instantly follow a reconciliation with their Creator:( since in those pure Intellects there can be no middle indifferent act between love and hatred.) For if the blessed Spirits were glorified( as many hold) upon their first-instants love of God; why may we not allow the same mercy to the first relenting application of the fallen Angels? But however, by this discourse we find that the infinity of their misery results from a perversion of the pre-eminence of their natural abilities; whereby even the least shadow of scruple vanishes from about the lustre of divine equity.  
But supposing their invariable state of sin and sufferance, even the flames of their tortures afford us light, whereby to discern the justice of divine Providence. For, besides the bright beams of Gods power and justice, which shine in every eye, methinks, by the help of some prospective speculation, we may descry certain rays of Gods mercy, nay, even of his love, in their doleful condition. In which examination, we must first confess the crime of these( then happy) spirits, to have been the highest point of iniquity their nature could admit. For in regard of beginning, it was, at least, from one of the first exercises of their freedom; Christ witnesses this against them, that from the beginning they stood not in the truth. 
Joh. 8.44.  And how many millions of Ages, according to our account, may this sin have been extant, since( it is held by all the Greek Fathers that) they were created before the material World; and their origine being not specified in the Word of God, the opinion is left free. So that in point of duration, we may conceive the crime as near being eternal as we can apprehended a beginning act. And for the malignity of its nature, we cannot imagine it more transcendent, being no less then the most superlative pride and ingratitude; whereof Lucifer stands convict by this testimony of the holy Spirit, 
Isa. 14.  I will ascend up into heaven and be like the most High. Which irritation was the highest offence a created nature could reach to; and yet the punishment was no way commensurate to Gods power of revenge: for, as we have shown the extent of it to eternity, to be rather an effect of the Angels wilful obstinacy, then of Gods positive order; so is the intensiveness and extremity of the pain( which is left, as I may say, to Gods arbitrement) stayed, much short of infinity. God could have strained their rack far higher then he did; and we may observe soberly, many clemencies and mitigations in their cases. First, after their sentence of perpetual imprisonment, doth not God permit them to go abroad to inhabit the air, to compass the earth? which ●ppears to be some satisfaction by their suing to Christ for the continuance of that liberty; and were they not allowed for many ages, a seeming dominion of this world, insomuch that they durst own the right of disposing it, even before God himself? Were they not permitted to be adored by the Monarchs of the earth, and to reside in such magnificent Temples, as savor'd more of their being Princes then prisoners? nay, are they not suffered to abide even in the Temple of God, the body of man, and to exercise their appetites therein? And which is above all, were they not granted some power, even over the body of God and Man, in the person of Christ Jesus, when they were allowed to carry him to and fro? how often did he vouchsafe to converse with them? where we may note, that they never asked any thing of him relating to their own ease, but he accorded it; as in those two cases wherein they were suitors, not to be tortured by him, 
Marc. 9.  and not to be remanded to their prison; he gave them that new lodging they proposed, granting the same large quarter the Legion requested, in the herd of Swine. Therefore if Lucifer( whom we may well suppose to have had the honor of conducting Christ by the eminence of the act, as well as by the prerogative of the claim to the world) if he, I say, in stead of offering his forged title in exchange of adoration, had duly acknowledged the right owner of the world, and fallen down and worshipped Christ, in recognition of his deity and his own duty, tendering his ministry towards the undeceiving the world in point of his pretended dominion: why may we not suppose that this humble svit, tending to Gods honour, might have moved Christ more then those which respected merely the Devils own ease, and yet were obtained? had he then upon the top of the Mountain aimed thus at ascending into heaven, by falling down at this summons, 
Mat. 4.  Thou shalt adore the Lord thy God, and him only shalt thou serve: this possibly might have been accepted for a retractation of his first presuming to say, 
Esay. 14.  I will sit in the mount of the Congregation, I will ascend above the height of the clouds: by this counter-fal to his first, he might, happily, have re-ascended to his designed station; and by his Creator, been really transfigured into an Angel of Light.  
How near this conception reaches to precise truth, I need not examine, since all pious speculations are not circumscribed within the limits of revealed verities: they may pass forward beyond them all, provided they reflect not directly back against any of them; which method I have, with reverence, intended to observe. And I may likewise hope to have reached this point I stood for, of showing you some clarity of Gods mercy and benignity, even in those flames which afford no such light to their patients; for their crime has been evidenced to want the least colour of extenuation, and yet their judgement has been manifested in many respects, short of the extremest severity: so that to this case we may fitly apply that of the Psalmist, spoken for the illustration of Divine Providence, not only day unto day uttereth speech, 
Psal. 19.2.  but even night unto night sheweth knowledge.  
If we have perceived some sparks of Gods mercy flying about even in this center of darkness; we shall easily discern many flames of his love shining the brighter in the region of light, and rendered more intense by these contrarieties. May we not conceive blessed S. Michael enjoying all his elder brothers designed inheritance? which he forfeited before possession, and the other acquired, by consecrating himself to the Lord in the blood of his rebellious brother: undoubtedly he beholds eternally his own faithful Motto, Who is like unto God? writ in his forehead, in such golden characters, that they show him his crown covered with one lay of gold the more, as a due spoil of this his victory. And surely, the two parts of the fixed stars shine perpetually the brighter, by the distribution of those rays among them that were designed for that third part, which fastened themselves to the Dragons tail; insomuch as there was not the least atom of grace or glory intended for the Creature, lost to the universality, though forfeited by the Individuals; for what was retrenched, as to the extent of it to more, was supplied by the intensives of it in the fewer; whereby the Divine Justice was fully displayed, and the bounty not at all contracted. And by this means also there is not one grain ●ess of love return'd to God from the whole stock of his Crea ures, then 〈◇〉 hav● b●en by the beatitude of each particular; by ●●●son the degrees of imparted glory, raise proportion ●ely those of r●flected love; and consequently, if the C●eature, in general endures no abatement of his prepared glory, the Creator can find no diminution in his tribute of dilection.  
And supposing this admirable order of distributing the portions of the demeriting children to the deserving; we may conceive not only the felicity of the blessed Spirits endeared to them, by the contemplation of the other extreme, as is declared by the holy Spirit in these words, 
Ps. 57.  The righteous shall rejoice when he sees vengeance: but we may likewise apprehended the accursed Angels highly punished by the prospect of their own designed glories, shining in the Crowns of their vanquishers. This intimation may well be part of their accidental curse; wherein the divine Providence may be honoured by this admirable act of punishing enemies, not by severity to themselves, but by liberality to friends. Here we may properly join with the Psalmist in his admiration of One Abyss calls upon another: the deep of Justice seems to flow into that of mercy, and mutually to raise each other: for by this reciprocal perception of the pains and pleasures of each state, 
Apoc. 14.11. Apoc. 21.  the smeke of those torments which ascends up for ever and ever may be said to perfume heaven, when it comes thither; and the water of the celestial Jerusalem( when it falls after this manner into the center of the earth) turns into fresh sulphur, to sharpen and intend the flamme. And thus we may imagine, that the drop of water which Dives begged, gave Lazarus some new refreshment, and the fullness of his streams reflected to the others drought some new inflammation. So while we contemplate the Divine Providence, drawing not only light out of the darkness of hell, but even multiplying that darkness by the rays of heaven, we may fitly close up our speculation with the astonishment of the Prophet. Who shall declare the powers of our Lord, and make known all his ways?  
In offering up this incense of praise to the Divine Providence, I have not presumed to stir any ring of the curtain about the Holy of Holies; having not so much as pretended to give any positive reason of this inscrutable mystery of the fall of Angels. My speculations adventured but to look towards the veil, and pretend to see but such a kind of gloomy light, as passes through a dark coloured traverse, within which there is a great flamme; such a manner of obscurity remains in the clearest conceptions we can produce upon this mysterious subject. Nor is our speculation, upon the arcana of the state of these spirits forbid; provided, they look in that order, which even the six winged Seraphim upon the throne did observe; who, with two of his wings covered his face, and with two his feet, 
Esay. 6.  and with the other two did fly: the veiling his face signified a reverend confession, that the intellect, even of the highest Angels, was incapable of fully penetrating the Divine mysteries; the covering his feet implied a shane to own, in his actions or advances,( whereof the feet are symbols) a proportionate approach towards the comprehension of Gods orders; and the flying with the other two wings imported the ardency of his desire and affections to make some progress and advance in the perception of the Divine designments.  
This method I have sincerely proposed to my speculations, whereof I humbly aclowledge the disproportion, as to the touching the special reason of those mysteries they have discoursed; and in this regard I sand them not abroad bare faced, confiding in their perspicacitie; nor do I presume upon their having gained so much ground towards the resolution of this holy secret, as to dare look upon their feet: yet I may modestly own the fervent desire of making some advance, in the contemplation of this so sublime and secret mystery: In order whereunto, I have adventured this expansion of my thoughts, to make some flight upwards, towards this most inward recess of providence, respecting the Angelical estate.  

Apoc. 5.  Nor have we reason to lament, that none is found worthy upon earth to open nor to look upon this book: the adoring the seals becomes the members, and the opening of them is reserved to the head, who is worthy and able to unseal it. For us, while we see here with our own eyes, our part is to look more towards his humility then his science; when we become like him, we shall see with his eyes; and then the Angelical clarity will be but a proportionate object for our sight: till when those who have the best tuned harps of God, ought to intend the singing humbly, this song of the Lamb here, that they may sing it triumphantly when they stand upon the Sea of Glass; Great and marvelous are thy works, 
Apoc. 15.  Lord God Almighty; just and true are thy ways, thou King of Saints; Who shall not fear thee, O Lord, and glorify thy name?    

The third Treatise.  
Of Divine Providence in the Creation and conduct of the Terrestrial Globe. In two Sections.  

SECT. I.  
Of Gods Providence in the fall of Man.  
OUR speculations have been hitherto, but, as it were, in the first day of the Creation; wherein the light has been but weak, and the object only an Abyss of water: our conceptions( respecting the Angelical substances) have had but a faint waterish light from our reason, towards our discernment of these transcendent verities, we have discoursed. We are now come to the state of the second day, wherein the firmament appears, dividing the waters, and occasioning the emergencie of the dry land. The Scene of our meditations is now changed, and our thoughts have the Terrestrial Globe exposed for their object; which is more proportionate to our faculty, then the celestial; wherein we have no signs or Phoenomena, by which to form any judgement,( that is to say) no visible lights in the firmament of Gods Word, by which to guide our meditations: wherefore we own not the offering you a measure of those truths, whereby to regulate your opinions; but only show you the light of some innocent conceptions, designed for an intellectual recreation.  
Whether Adam( in his intellectual integrity) had any infused notion of the natures in general, and the several conditions of Angels may endure a pious disquisition; for though we have no pillar of fire extant in the firmament of the Scriptures, to guide us in the obscurity of this question; yet have we no flaming sword appearing to forbid our attempting to enter into this secret of Paradise, by a reverential discussion of it. My opinion inclines much to the affirmative: for, as much as we enlarge his endowments, so much we magnify the bounty and benignity of the Creator, to human nature. And certain it is, that his knowledge did extend to supernatural objects, as being created to that end; the means consequently of his attaining it, must needs be proportionate thereunto. Wherefore it is held by many that he had by revelation, some notice of the mystery of the trinity and Incarnation; not, as this last was referred to the redemption, but to the innoblement of human nature; for the first must have implied the prenotion of his own fault, which is not to be admitted: but the last imports simply the dignifying of his own Being, wherein he might safely have rejoiced. And that part of the School which holds the Incarnation as predesign'd, abscinding from the fall of Adam, cannot fairly deny him the acquaintance of this supreme honour, intended to his nature.  
●or my part, I do not conceive any motive worthy of Gods familiarity with flesh and blood, abstracting from that of repairing his own Image, being defaced and become more like his enemy then himself. The single design of adornment and imb●llishment of the figure remaining in the original integrity, seems not so ●equ site a tendern●ss; while man was in as perfect a similitude of ●od as his hand had drawn him, and in as secure a way of becoming yet more like God, as his hand had set him: what need was there that God should expose himself in a form less like himself, to honor this transitory state of man? when surely, such an object would not have heightened mans desire of seeing God; which is raised most by an intellectual apprehension of a vision surpassing so much our sense, that it exceeds all our imagination can preconceive. Wherefore I do not acquiesce to that opinion; but did I admit it, I should believe the time of Gods Incarnation would have been chosen before that of Adams translation. For surely, if any human Creature were fit company for the Word of God clothed with humanity; it must have been he, who had the most of God in him, and issued the most immediately out of the same Word: the eldest Son of God( as I may say) by the womb of time, had been the most suitable society for his only Son begotten in eternity. And the earth likewise in her original integrity,( deriving all her beauties and verdure immediately from the hand of God, not the ministry of nature) had been the best worthy of Gods sight, and the most glorious stage for his triumph: for in this case, Gods delight among the sons of men must have been the design of honouring their nature and the earths substance, not of redeeming the one and purging the other; the Divine Person must have come to triumph in life, not over death, which had remained in the same nullity, as before the Creation.  
But leaving this perspective of heaven thus lightly touched over; because indeed( as that of the sky does often in pourtracts) it stands here to grace, rather then finish this figure of Adam I am drawing; let us work on upon this part of his knowledge, touching the state of Angels. Wherein I conceive his full illumination to be very probable; for( abstracting from the congruity of that grace with the rest of his intellectual perfections) methinks his nescience in this point might seem some disability towards the maintaining his obedience; since how can we suppose him fully understanding his penalty decreed, without any notice of the state of fallen Angels? what could he apprehended more of this sentence, thou shalt die the death: then a present cessation of his being? the remaining in perpetual torment could not fall into his apprehension, without a special revelation; and yet we know the truth of his sente●ce reached to this degree of an eternal punishment. And surely, the notice of such a danger, must have been more strongly repressive of his temptation, then the belief of a mere exinanition: for he could have no more notion of the evil of death, then was imparted by an infused knowledge; he could figure to himself no image, whereof any species could enter by his senses, so that he may be said to have made death before he knew it: wherein Gods infinite goodness may be pleaded against his executing a more severe judgement upon this beloved Creature, then he had denounced to his apprehension. If he had no intimation of the full sense of this death, adjudged to his disobedience; would it not seem to want the equity of a Law, which declares the full penalty assigned to the transgression? Besides, certainly, it must have conduced much to Adams preservation to know that a nobler and purer nature then his own, had already been deceived by presumption; and fallen to so base a state, as the highest of his wishes was the becoming his seducer, that he might consequently prove his tormentor. Questionless then the premonition of this state of his solicitor to disobedience, and the rigour of his penalty was not irrequisite to fortify him against the Devil and the Woman, both combined.  
Nay, abstracting from these reasons of congruity, to Gods goodness and Adams condition; may we not derive an argument from the intrinsic state of his natural perfections? namely, that even the Serpents voice might well make some discovery of that power which formed it. For how could Adam, who had so lately given him his name,( adapted by his complete apprehension of his nature) fail of this reflection, that the Serpents discourse must be drawn from a higher principle then his own natural capacity: from whence he might infer the existence of some rational substance, as a middle state, between God and himself: For he could not mistake this voice for Gods, with which he was so well acquainted; and much less could the sense pass for Gods, as being so repugnant to his former Order. Wherefore it is no improbable inference, to deduce Adams knowledge of the Angelical nature, from the virtue of his own Intellectual excellency.  
These arguments( though they fly not home to a determination of this question, yet if they make but fair pointings at the probability of my opinion) reach my mark; which is not to propound new beliefs, but to offer some new spiritual recreation: and surely, intellectual agitations, admitting them ininnocent, afford conjointly Aliment as well as Exercise to the mind.  
If we have gained this first ascent, we are not only well advanced towards our end, but likewise fitly seated for a discovery of the rest of our way, towards the manifesting to human reason, the equity of Gods providence in permitting the fall of Adam: for granting him acquainted with the state of revolted Angels, and having the terrors of that sentence joined with the attractives of his present felicity, to fortify his obedience; how powerful supernumerary defences were these, against the fairness of the fruit, and his facility towards the Woman? And supposing the devesture of the supremest Angel, and the nakedness of the Serpent already exposed to him, how horrid an object must disobedience have appeared to his pure understanding? whereby his crime comes nearer being commensurate to his sentence, then by any other conception I can frame; Gods securing provisions being all we can imagine; and this evidence on Gods part, appearing so clear against mans transgression, What could I do, that I have not done for this generation?  
If it be alleged, the constituting man in the state of impeccabilitie had been a greater measure of Gods bounty: this may be replied, that the nobility of human Nature consisted more in the freedom, then it could in the fixure of his will, during his passage and transcursion through his material Paradise: that state was proper to his spiritual One, as the term of his progress. And that necessity which might have secured more the Creature, would not have honoured so much the Creator; God would have received no voluntary love, from his only creatures endued with that capacity, if the affections of Angels and men had been determinately fixed by their Creation. True it is, that could Gods glory in any degree have been eclipsed by their deficiency, this danger might seem to require Gods prevention, by this determination of their wills; but indeed, even their stains do but set off by the divers colours of Gods Attributes, by rendering his Justice the more resplendent; and consequently, serve to accomplish the whole form of his glory, which is properly figured by the description of that Angel in the Revelation, 
Rev. 10 1.  Who had a Rainbow upon his head, and his face was like the Sun. The diversity of Gods Attributes, his Justice, mercy, Wi●dom, and the rest, are like a Rainbow of several glories, shining in his Essence; the clarity whereof is a constant Sun, rather brightened then obscured by these different colours: since, therefore, this is the state of the deity, we cannot argue against Gods permission of such a defectibilitie, wherein his honour was no way interested.  
Should any one wish for more evidences in this rational trial; I may refer him to all those reasons discoursed in the fall of Angels: for I conceive them as fit at least, if not more, for this inferior, then that sublimer Nature. And when he reflects upon the pference of man, in point of reparation; there will be in my sense, more wonder due to the consideration of his preceding Lucifer, in point of resurrection, then to that of his being suffered to follow him in his fall. Wherefore such as are not satisfied with these reasons, must give me leave to demand of them an answer to this question of God himself, to the holiest disputer with him, dost thou know the order of Heaven, 
Job 18.33.  and shalt thou put down the reason thereof on Earth?  
And as to the voluptuous lamenters of the difficulties of salvation, resulting from this first defection of our Parent; let me remember them, how much the difficulty endears to them all their transitory acquisitions, even in such pursuits as have no intrinsic value, but we are fain to prise them by the esteem of our own labours and contention: May we not justly then be taken off from excepting against this order of our purchasing eternal felicity; wherein, not our vain fancy, but our divine faith assures us, that the degrees of difficulties heighten to us, proportionatly, those of joy and delectation; 
1 Cor. 1  if as our passions abound, so much shall our consolations. We may well answer such murmurers, as the Prophet did the carnal Israelites, 
Ezek. 3●. 18.  Yet the children of thy people say, the way of the Lord is not equal, but for them, their way is not equal. Wherefore, in order to a limitation of the curiosity, and reprehension of the softness of our Nature, I will call upon you to hear Gods voice out of the whirlwind, pleading his own cause, 
Job 40.8.  Wilt thou disannul my judgement? wilt thou condemn me, that thou mayest be justified?   

SECT. II.  
Whether it be expedient, even for the wicked, there should be a God.  
WE have searched as high as the Source, and sounded as low as the Center of all evil, the beginning in guilt, and the term of it in pain: and if we dive home into the Spring-head, we shall find it deeper there, then in the profoundest part of the Current; the culpable part being a greater ill then the suffering. From whence we may not improperly derive this inquiry,( admitting the being of evil not at all detractive from God) Whether the properties of God are not detrimental to the nature of the wicked?  
The Being of a God all Nature attests, and for all her issues, claims the honour of so great an origine and extraction: every drop of rain, and each grain of due challenges so noble a Father. 
Job 38.28.  If the whole creation groans and travelles in pain, under the bondage of corruption, even with the help of this satisfaction, of being subjected by so noble an Author; may we not say that every creature would repined and detest his own Being? had he not this comfort of being subjected to vanity, 
Rom. 8.20.  not willingly; by one who hath subjected the same in hope, to be delivered from the bondage of corruption, into the glorious liberty of the children of God. Surely therefore, there was never any rational creature, who did really disbelieve all deity, they who have vented some vain imaginations in favour of this impiety, rather strained their fancies( as I conceive) to set forth the illimited extent, whereunto human discourse could reach( viz. even to the calling in question all power above itself) then seriously followed their own opinions; so that it was but an essay, how near their reason could get towards an independency on a superior, not a persuasion, that it could fully reach that condition.  
And in fine, I suppose they rather affencted to say somewhat on this subject, that others could not think; then that themselves thought, what they said in that argument. For I can apprehended how a flat stupid soul,( that cannot, as I may say, taste the difference of discourse) might swallow this irrational opinion without offence: but that an active subtle spirit,( such an one as distills all its conceptions, by thoughtfulness and meditation) should not find a conviction of this error, even in the act of discussing and defending it, falls not within my comprehension. But, whatever was really their opinion, this is remarkable for the evincement of this truth: that even they who impugn'd it, wished notwithstanding, such a prefiding sovereignty, and preferred the good of such a Being, before their own persuasions. I red of Euripides and Critias, that thought the famed of divinity to have been the invention of some prudent person, and well-deserving of human society; who finding the imperfectness of Laws towards the redress and suppression of concealed and secret mischiefs, bethought himself of this remedy, A persuading men of this most beneficial invention, viz. the Being of a divinity; whose nature being omniscient, was present to the most inward recesses of our thoughts, and his Power equal to his purity, for the punishing even all the most secret intentions of iniquity, which was repugnant to his nature. And, by this ingenuous induction of terror into the minds of men; this fiction said they, became more conducing to the common peace, then the other truth that allowed more licentiousness in private iniquities. Sextus Empericus, likewise, reporting the sense of the Atheists, consorts them; averring this opinion, that All of them acknowledged the belief of a deity to be a very useful persuasion: so great a good is the Being of a God, that even they who dis-beleived it, could not choose but wish it; and those whose guilty terrors may tempt to wish none, cannot get the ease of dis-beleiving one. So powerful is the impression of a Divinity in human Nature, that the most erring beleifs are forced to discern the utility, and the most perverted lives, the necessity of such a sovereign: who abounds with such benignity even towards these irritations, that he provides motives respectively proper for the rectifying each of these errors; offering the ingenuous reason, and the sensual fear towards their disabuse and resipiscence.  
I will not undertake to unblind the speculative Atheist, who dazzles himself with the rays of his own speculations, while he looks upon his discourse as the supremest authority: wherefore, methinks, God very justly uses such arrogant rationalists, as Christ did those disciples with whom he conversed so long, of himself; 
Luk. 24  holding their eyes that they should not know him, while they were earnestly inquisitive, and faultily, incredulous: so doth God entertain these discoursers of Him: while they argue and reason upon the whole frame of nature, wherein God is present and visible; He yet deservedly withholds their discernment of him in respect of their unbelief of all those testimonies.  
My thoughts are addressed rather to such practical Atheists that seem to treat with God as the Gerazins did with Christ; whom they desired to depart from them,( after they were convinced of his omnipotence, by his Miracle upon their Swine,) not out of unbelief, but apprehension of his power. In like manner, there may be some Sensualists, who are not in doubt of Gods nature and properties; yet may be tempted to wish a remove and absence of a Divine contingency, as not willing to part with their bruital and swinish appetites, which is all the stock upon their earth, and apprehending his purity, as repugnant to their fowl possessions, which they would enjoy without any future account. Some such there may be, who living in open rebellion, may vote against the being of a sovereign Justice, simply in order to their own indemnity, disliking only that Attribute of God, which is opposed to their own inordinate self-attributions: such would willingly sign this mutual contract, allowing God his own claim, of the heaven of heavens, belonging to the Lord: with this proviso, of his giving the earth to the sons of men, without any account to the donor. Such humours would fain have that done to God, which the Jews did to Christ; though with a different intent: for they would have God blinded not so much out of an ill will, to strike him, as to keep him from seeing how to strike them. But to evidence the unreasonableness of this wish, I will ask this question, Whether admitting God could divest his property of revenge, they would condition the relinquishing their injurious appetites, and exchange their present pleasures for an exemption from future penalties? Surely, many sensual captives would reject this offer; so little does the reversion of their fears weigh against the presence of their fruitions; and so remote sufferings deduct so little from the sense of their so near delights. But these votaries of pleasure may be convinced of the desireableness of even a just God, by the interest of their own predominant appetites.  
Let these worshippers of sense but ponder, how all their dearest cupidities are equally connatural to all men; and consequently, did not the fear of God restrain many from the same pursuits, every one of their affections would meet with such troops of Competitors, that their lives would rather be a continual combat, then a quiet possession of their appetites, the propriety & singleness of fruition which so much heightens our sense, would be excluded by this confused assaulting of all precious temptations. For albeit human laws may be supposed sufficiently coercive, in point of notorious violences upon legal rights and proprieties: yet, were the interior band of conscience dissolved,( which is a kind of spiritual compress, that rather holds then binds up our will, working more by way of curing the infirmity, then constraining the liberty of our appetites;) if this covered tie, I say, were slipped, and the manifest knot of human coercition only left, to hold all the stress of our carnal impulses; it were▪ methinks, to leave us in such a state, as if 'vice were only prohibited by day light, and fully licenced by night; for the eye of human law peirces not any clouded or veiled iniquity; so that, when impiety were put to no constraint, but to invent habits and dresses to cover her apparent deformity, this would oblige her but to go a little about, not break her course.  
And, in this supposition, the various lusts and cupidities of men would be like a world of prisoners, broken loose from all parts in the dark, running against and overthrowing one another; each in pursuit of their particular liberty, whereof they would all endanger the miscarriage, by the confused multitude of seekers of the same thing; such a shocking and traversing of one anothers designed pleasures would there be, if all consciences were loose to range in the dark, every one to set his own game. When, besides the number of pretenders, to the fruits of earthly delights, being so much augmented, and the stock being not at all enlarged, the shares must needs abate to many; and then, since the deliciousnes of this life is so narrow, even as it stands now divided by the exclusion of self-deniers, retrenched from the number of enjoyers, by the restriction of conscience; how much more would it be diminished to the voluptuous, if all such should stand and contend for their portions? Doth not the carnal lover confess that the delight of his passion is blasted by the air of his own suspicion of the least community in his possession? And how much less seed of jealousy and distraction is there cast abroad in the earth, by reason of those many hands that are held by the hand of God from taking the Enemies hour in the night, to make this dissemination?  
How many perfidious and voluptuous violaters both of civil and religious duties; live secured from acts of retaliation, by the interposure of the injured parties piety & conscience? so that their own inconsideration of God does not conduce so much to their affencted enjoyments, as the apprehension of him in others. As many as were such fools as to say in their hearts, there is no God, would not be such fools as to leave injuries unresented, or pleasures unattempted. And, supposing every one should take this course, which the Wise man reproaches in the licentious discreditors of future accounts, resolving thus, 
Wisd. 2.8.  Let us crown ourselves with Rose-buds before they be withered: let none of us go without his part of voluptuousness; let us leave tokens of our joyfulness in every place, for this is our portion, and our lot is this: admitting this universal concurrence in the same pretences of voluptuousness; I am persuaded there would be many passionate Sensualists, that would rather wish every disturber of their single enjoyments, so many invisible spirits, with a power of punishing their passions in another World, then visible men with a power of sharing the delight of them in this: so much less displeasure would they apprehended from the Nature of God, then from that of men.  
Since the practical Atheist then is permitted to live in this world, as if there were no God; and withal, has his lusts the more secured to him, by the Being of One,( having his pleasures guarded, very often, by a power, unconsider'd by himself, and apprehended by others) is it not reasonable, that as much as he valves the satisfaction of his appetites, so much he should aclowledge to the Being of a deity?  
This being evinced, I may justly propose to any impious person,( who is dazzled and disquieted by fits, with some flashes of Gods justice, striking upon his eyes,) either to reform his viciousness, by which means he shall be delivered from any prejudice of that attribute; or if his gross delights overcast to his eyes all the beams of Gods nature, all standards by will aclowledge he owes the commodity and easiness of his own works of darkness to a double benignity in God, viz. first, His shadowing to him his own terrifying light, whereby he is allowed an uninterrupted possession of what he prefers before God; and secondly, to Gods casting forth such rays upon others, as terrify and repulse them from such competitions, whereby to him the share is enlarged of his so much affencted possessions.  
Upon these reflections, we find God so far from leaving any part of the world without testimony of his Being and his Goodness, that even his enemies receive greater external marks of it, then his friends; the accomplishment of their desires, being the more frequently allowed them; Do not their easy felicities bear witness to them of their benefit, by a supreme Dispenser? insomuch that if there be any who imagine they riot and luxuriate securely in the dark, out of sight of all Providence, they abuse themselves like Baals Priests, discovered by Daniel; for every secure voluptuous step they make upon the dusty pleasures of this earth, leaves a print and mark of their debt to divinity. Wherefore even the most sensual must aclowledge the advantage of a God; at least in such a sort as the carnal Jews judged of Christ, honouring him for his power of feeding them, though they did not confess him upon his dominion over the evil spirits. Those therefore whom God suffers to live, as if he had not power to cast the Devil out of them; while they enjoy their beloved vices with so much security and command, that they seem to have possessed him by the strange success of their wishes: such must confess themselves pleasur'd by the fear others have of the Devil, and the hatred he bears to God: for by that apprehension, the number of Competitors, for their pleasures is diminished; and by this enmity, the Prince of this world is engaged to serve them in their designs: both which contributions to their wishes, result from the Being of a deity.  
Having thus evidenced to the wicked the interest of their delights; we may justly conclude, that though it were better for them they had not been, yet is it also better for them that there is a God: Who since he must appear at last to all that seek him not, let me offer the practical Atheist this assured means of rejoicing in the Being of God, 
Isa. 55.  Seek the Lord while he may be found, call upon him while he is near▪ for now he is near them, though he is not seen. How unhappy will that day prove, when he shall be seen, and yet not be near them? as yet he appears not in judgement; and if he be sought he may be found: when he shall show himself in his judgement seat, he shall be seen by the wicked, but not be found.    

The fourth Treatise.  
Answering the most important Objections against Providence. In four Sections.  

SECT. I.  
Whether the calamities of the virtuous, question Gods Povidence.  
ALthough we have carried the former question against the Libertines, and evicted to them the expediency of a God, by the facilitation of their interests; as also by Gods condescendencies to the vicious, we have stated his goodness above dispute: yet are we called to inquire, whether his severities in this life to the virtuous, do not somewhat discolour the candour of his Providence?  
To answer this: In the first place we must remember, that God designed man to none of these evils that infest him. As he was to remain naked, so there were no thorns upon the earth to prick him: he sowed them, while he thought to pull one out, with which the woman had touched him, viz. her curiosity. And the first smart he felt was that of shane; for cure whereof he presently sought a covering, and thought a few leaves sufficient remedy: but soon after, the thorns and briars grew up so fast, that even the skins of beasts were not armor against their points; and the earth of her self became so far from paying her voluntary tributes, that she raised only arms against man, producing nothing freely, but thorns and briars. Man having thus discomposed the frames of both natures, intellectual and material; Gods infinite goodness undertook a greater work then his creating so much good, out of nothing, viz. The extracting Good out of all this Evil: which if God had not been pleased to resolve; it may well be thought he would have dissolved and re-nihilated the Universe, rather then have left all those evils we see in it, unreserv'd to any consequent good.  
Hence was derived the mutation of the figure of Gods works, which at first was stamped as a circled of goodness; wherein every point joining to one another, left not the least interposure of evil. But this figure being broken by mans irregularity, the wisdom of God reconnected the whole frame, changing the form into a kind of chain; wherein he coupled his own goodness and mans evils, by so admirable an internection that even the worst parts of the chain drew some good after them; and by this concatenation, the Divine Providence left nothing simply evil in the Universe; having thus placed all the miseries of this world, as introductions to some subsequent goodness.  
In this Order then, the world stands now recompos'd, insomuch that there is no privative evil that has not some positive good linked to it; as every sensible necessity, a contiguous benediction touching upon it. The distresses and miseries of one part, have the charities & munificencies of the other, coupled together; & no kind of suffering, in one portion, wants a correspondent plenitude, in another: whereby is framed this consorting of goodness and evil, in this interchangeable concatenation.  
When the passion of man invaded the earth, and began to tear in pieces this common Mother, in contention for the largeness of private inheritances; had God allotted every child a portion,( commensurate to their necessities, though not to their cupidities) this distribution would have left the viciousness of our nature, less allayed with any commix'd virtue. The inquination of riches would have been more sordid, without purging itself, by liberality to the exegencies of sufferers; and possibly, every one being fitted with a competent provision, the so different humors of men would have loved their private sufficiencies, enough to have excluded any distaste of this world; whereby the alienation from God would have been the more universal, the world having so good a title to every ones affection, as this common accommodation. For even with the help of all the thorns in our sides or before our eyes, to wit our own pains or the pressures of others; how subject are we to embrace this earth, even while it wounds us by this confixure of ourselves to it? if we find it not hard to kick against these pricks, how hard would it have been for us to have raised our heads from off our downy pillows, and set our hearts upon the knowledge of a better and enduring substance; or not to have wished this our City permanent without seeking one to come?  
Herein therefore is evidenced the admirable wisdom and equity of Divine Providence, in continuing the evils man had induced, and yet assigning them, both for his punishment and perfection; extracting out of them the good of his own Justice, together with that of mans Justification, and leaving him a means to be better qualified by the necessities then accommodations of this world. For we are more ennobled by our imparting even of small succours, then by our impropriation of great abundance: since in this there appears only the Divine bounty, wrought upon us, and in that, the Divine nature, working in us; which is so much more honor, as is the office of representing God then the state of being presented by him. Betwixt which there is such a difference, as between the matter and the form of an Angel, cast in gold; wherein though the material part be precious; yet the imaginary and figurating is much more excellent: so, though we admit the substance of riches possess●d to be a valuable good; yet the act of ministering it out in benefits is the nobler property, as it personates the supreme goodness.  
This being admitted, we cannot deny the acknowledgement of this Divine capacity to the order of these intervenient links of necessities and distresses, in the chain of Providence. And towards the dignifying of this Office, Gods purpose seems so express, that he has not only furnished subjects for our personating his Office of beneficence▪ but submitted himself to be represented by the same subjects; from whence results this double gratification by our commercing with miseries; not only the relieving Agents being put into this Commission of representing God; but likewise the redressed Patients standing deputed for Gods substitute.  
And may we not farther elucidate the Divine benignity, by this consequence depending upon temporal necessities, namely, the ministering means of retributions to God? What noble nature would not have wished that his Creator( without any derogation from his self-sufficiencie) could have required his assistance? And is not this honour afforded by Gods appearing to us in necessities? Doth not this correct the dangerous quality of plenty and fullness of bread, viz. the having means to return our superfluities into his hungering mouth, from whose hands we had received all our provision? By which retribution the appetite of gratitude is some way satisfied; which is so sharp in noble minds, that without some food of reciprocal offices, their spirits suffer and faint for want of such aliment as is provided for them by the necessities of Gods substitutes. And whereas there are so few in the world, who represent God by way of supremacy: through whom we transmit our gratitudes to him in the form of reverence and subjection: may we not say that God designed abundance of such images of himself, as through which we might return him our thankfulness, by way of succours and consolations?  
And moreover, doth not the unequal state of the rich and the poor( happening with equal worth and merit) argue to the believers of Gods Justice, the immortality of our souls; and promise another life, where the blessings and provisions shall be found justly commensurate, to the deserts of every recipient? Thus therefore, 'tis evident Gods incomprehensible Wisdom, has so contrived the connexion of order in the Universe, which man had discomposed; that even those apparencies which in their first light, seem to dazzle our eyes( as to the discernment of his contrivance) upon second and serious contemplation, most fairly elucidate the Divine Providence. Wherefore, we may well conclude this question, with the confession of David, 
Psal. 18.10.  The judgments of our Lord are true, justified in themselves.   

SECT. II.  
Whether the prosperity of the wicked, and their advantages over the righteous in this world, question not Gods Providence.  
ARE there not many who varie their judgments of Gods Providence, as some of the Jews did of Christs power in miracles; whereof having been convinced by one evident proof, notwithstanding they began to question it again upon his not answering their imaginations, with another testimony? as, when they saw him resenting the death of his friend Lazarus; some of them, with a wonder bending towards diffidence said, Could not he who opened the eyes of the blind, 
Joh. 11.37.  keep this man from dying? insinuating thereby, that since he had omitted to do for a friend, what required less power then that he had exercised for a stranger, his capacity might well be suspected. Much after this manner there may be some who have yielded to the equity of Gods Providence, in point of his converting the sufferings of the virtuous into blessings: yet when they consider the prosperity of the ungodly, and their oppressions upon the just, they may waver again in their rectified persuasion, and ask, with some scruple, Whether God( who can turn the afflictions of his friends into advantages,) cannot oppose the felicities of his enemies, and debar their injustice to his adherents, since this last seems the lesser prerogative? If such standers-by at the Tombs of Gods friends, will expect the sequence of these permissions, they'l find, in their designments a clear illustration, rather then any eclipse, of the Divine Providence.  
Since the Devil received that notorious affront from the distresses of persecuted Job, he is not forward to assault Gods friends, immediately by himself, with these batteries against their temporalities; he seldom uses his fire( shot out of his region, as Prince of the Air,) or his whirlwinds( sent from thence) to enter the hearts of the righteous, by this breach and ruin of their fortunes. Wherefore in his attempt upon the children of Israel, he employed his Emissarie Balaam, to corrupt them with plenties, rather then revolt them by privations; and when the proudest spirit in person, undertook his master-piece of temptation upon Christ Jesus, he sought to work by offers, not by offences; thinking the Dominion of the world a more subtle temptation, towards pride and ambition, then the want of bread, towards murmur and dissatisfaction. And since the old serpent left the most of his sting sticking in the across, when he bruised his head against it; he is fain to rely more upon the corrupting properties of power and profit, then the qualities of crosses and afflictions, which have much counterpoison in them against temptation. In proof whereof, we may observe, that the Devil acts commonly, by human instruments in most of the miseries and afflictions, currant in the world; and men are not moved by the mischief, but the interest redounding to them, from the injuries and violences whereby they afflict and distress one another. By which means the tempter makes sure of his prise on the one side; for the iniquity of the actors, always, returns him gain; though he prove for the most part, a loser, by the virtue of the patients. Insomuch that we may suppose, if the world were left to the administration of the Devil, he would not ordain so many tribulations and sufferings, as now exercise it: temporal felicity would be more constant, and so more seducing then it is now; being discredited much by a notorious infidelity.  
It is the order of God,( to manifest the undervaluable scarcity and narrowness of this worlds treasures) to show us few in it abounding in wealth and power, by other means then the oppression and distressing of others. It holds, as S. Augustine says, in civil, as well as in natural productions: the things that are overcome, pass into the qualities of those which master them, this is the order of things transitory: if this world afforded fullness and satiety for every one, the viciousness of the proud and voluptuous would want the purging quality upon patients, while it polutes the subject wherein it is active; if some injured party were not exercised and purified by those iniquities and disorders. Wherefore temporal crosses and calamities are the results of Divine Providence, rather then of diabolical policy.  
Upon this concession then, that sufferings are beneficial to the virtuous( which is the fundamental of our Religion, built upon the across) the prevailing and overpowering of the wicked proves a necessary consequence; since the Devil will not act immediately in his temporal persecutions, but by human instruments; which he must likewise pay out of the spoil and prise they make by his Commission. And is not this way of making fortunes for the Devils party, now so customary, that methinks the wondering at it, is the greater wonder? For as even little children which are bread in shops where Antiques and Vizards are made, quickly overcome fear, and soon come to play with them; conceiving their right uses, which is not to fright, but to cover and disguise, for some time: so in this great Warehouse of toys and trifles, wherein we are brought up; these Masques and Vizards of Divine Providence are so familiar, that even the weakest minds may seem past the being tempted by them, and apprehended aright the chief designment of such figures; which is, for the present to conceal Gods judgments, not to confounded mans comprehension.  
I confess the first beholders of this object had a strange temptation in their enfeebled nature; they who were seduced by the Serpent to affect the knowledge of good and evil, when they saw the great evil of death fall first upon the good, and inflicted by the hand of the wicked, had more reason to apprehended this an effect of the Serpents single power, without Gods concurrence; then at first they had to believe him able to make good his word of giving them a clearer sight of good & evil; they seeing in the death of Abel, such an evidence of the subjection of the weaker to the worse brother, might have suspected the Serpents sharing in the worlds disposure. And surely Enos, who was the first( after mans running away from Gods voice) that began to call upon the name of the Lord, 
Gen. 4.26.  might well have been allowed to have asked God Jeremies question; since thou art just Lord, why do the wicked prosper? the power and felicity of the Giants in his dayes, whose strength was their law, might more pardonably have raised this diffidence of the divine Providence; but we who are acquainted with this order by the sequence of it in so many ages as this world contains, may, by the familiarity, be reconciled to the aversion. But having besides supernatural lights hung out from the beginning al the way to conduct us through these passages so obscure to our nature, we are rendered unexcusable in our dissatisfaction. Has not the Lamb slain from the beginning of the world, opened the Book and the Seals, and shew'd us the reason of this conduct, imprinted so fairly that none can look upon it without reading it? This King of Innocence and Sufferance was to have a train, preceding him from the beginning of the world, to usher him into it, who was to march in the middle of it, attended as well by those that went before, as such who followed him; and from Abel to himself, all his dependents suffered in order to his entry into that procession; as, since the rest of his train doth and shall to the end of the world continue in that course, in conformity to his precedence. For he was to make his entry into the world mystically, as he did literally into Jerusalem; his company that went before him were to put off their fleshly garments, and strew them in his way; and the multitude which passed both before and after him, in this self-sacrificing order, were to honour and praise him in their sufferances, Crying, Hosanna, blessed is he who comes in the name of our Lord.  
Since then the Co-heirs of eternal glory with Christ, are to bring this mark of legitimation, 
Rom. 8.  the becoming like unto his image: how can this office be performed so properly as by the hand of the ungodly; such as must have both inclination to the work, as well as appetite to the pay, which is power and prosperity? Would they( who are scandalized with the fortunes of the unrighteous) have the Elect persecute and afflict one another? might not this office allotted to some of them, seem like theirs that were to led out the Emissarie Goat, who remained themselves polluted for a while, by the act of purging others?  
In this the wisdom of Providence is most adorable; which makes use of the uncleanness of Gods enemies, to purify his friends. Can there be any thing conceived more admirable then for God to leave men their liberty to pervert his goodnesses, and for him to derive other goods from their malice and perversion? And this effect results from those exercises of their virtues, whereby the Grandees of the earth raise and prefer the great ones of Heaven; Upon which promise of the Holy Ghost, 
Jo. 6.  that the Fool shall serve the Wise man, S. Gregory asks how this is verified; since for the most part, the fools command over the other? and answers, that the fool serves the wise, even while he domineers over him, since by his depression he exalts him.  
Such is the force of Divine disposition, which regulates all motions, that what declines from the rectitude of the first assigned order, in falling, is placed in another; one mans will, as it bends and grows crooked, serves to rectify and straighten anothers, and by this means there is no 'vice, in the hands of the Devils tenants, left to bring him in a clear revenue.  
Therefore considering the Divine intendment in this permissive contribution to the prosperity of the wicked; I wonder no more at their outsides of wealth and glory, then I should to see an Executioner very brave, after the suffering of some great man, knowing such spoils to be his Fees; since the Devil has nothing else to give his Instruments, but such Vales as external commodities. We need not be scandalized at those salaries, which God suffers to be distributed to the most unworthy, that the virtuous should not set their hearts upon them; but praise their ambition to the seeking of things that are above, not upon the earth, which are not foiled and discredited by any of the wickeds participation. Wherefore S. Paul presses this confidence upon the over born party, In nothing be terrified by your adversaries; which is to them an evident token of perdition, but to you of salvation, and that of God.  
And if we will rightly examine the state of sinners, we shall conclude them most miserable, when they are allowed to act their mischiefs: For, if it be ill to have designed evil actions, it is worse to have been able to effect them; without which capacity, the affection to them is more likely to languish and shrink away: so that if each of these have a single misery in it, they are charge d with all three, whom we see willing, able, and acting their iniquities. 
Job 12.6.  Wherefore the holy Spirit tells us, that while the tabernacles of the Robbers abound, they provoke God boldly. When we see then a lasting prosperity of the impious, rather then admire their station; 
Job 5.3  we are taught by holy Job how to conclude of their condition, saying, I saw a fool with a firm root, and presently I cursed his beauty: knowing that the fruits of this root are but apple of sodom; specious in colour, while they have within nothing but corruption and ashes; 
Wisd. 15.10.  which the holy Spirit attests thus to us, his heart is ashes, and his hope more vile then earth: as if in the reprobate, the very first principle of his life were already resolved into the last period of death.  
Let then the shining fortunes of the oppressors, glory with Herod, in their glittering outsides and coverings of their corruptions; since we may say to them, 
Isa. 14.12.  under you the moth is strewed, and worms are breeding under your covering: these are truly your own cloathings; and thus did both Antiochus and Herod, being strip'd of those other borrowed garments, consume and rot away in theirs. They who gaze only upon the glorious robes of Tyrants, may well be dazzled with their splendour: we must therefore take off our eyes from their Palaces, and look upon them in the sanctuary; where, understanding their latter ends, we shall find they were set up, thus to be deluded, rather then dignifi●d. For doth not God very often ensnare powerful and presumptuous sinners with the opinion of their past successses; when they have but some such false appearance to delude them, as the Moabites had, 
Reg. 4.3.  to believe the waters the Sun shined upon, were the blood of the children of Israel? Thus doth their own Sun shine frequently deceive the enemies of God, after they have been allowed some times to prevail over his children: and that which troubles very often, and dims the eyes of Gods people, is to see the blood of the innocent  shed upon the ground like water, whilst they behold this Sun-shine of the persecuting party; which offends their eyes the most, when they look so much upon the beams, that they cannot discern the motion, wherein all their lustre is declining towards an eternal darkness; the present felicity of the ungodly dazzles them so much, they consider not the transitory swiftness, wherein it is passing away to irremediable misery.  
Wherefore the surest course to keep our Faith in Divine Providence, from being( as I may say) Sun-burnt and discoloured by these irradiations of temporal glories, is to turn our thoughts to their West and Setting; where we commonly find light; only to undeceive us, in the valuableness of such transitory splendours.  
And Solomons advice( given in order to our prospect upon our own conditions) is as useful in this case, to secure us from being deceived in that of others, 
Eccles. 11.  though a man live many years, and rejoice in them all; yet let him remember the time of darkness: which, when it comes, all that is past, is reproved of vanity. This prevision of the time of darkness( whereunto the brightness and lustre of the wicked is running, 
Wisd. 5 9.  even as a Post that hasted by, and like a Ship that passes, which leaves no trace in the waves) will keep us steady in the adoration of D●vine Providence: when we see those great Vessels of piracy, with full winds carrying out all their fails, and making prise, and sinking the little innocent Traders in this our present Sea of confusions.  
S. Augustine( upon this subject of the temporal advantages of the ungodly,) says elegantly, that Gods order concerning ishmael, was a figure of his proceeding with many Aliens to his Covenant: for he gave him great worldy gifts, when he turned him out of his fathers house: so does he to the single moral virtues of many graceless persons; he gratifies them with great secular presents, for being the natural issue of Reason, though he pu●s them out of his house, as not being within the Covenant of Grace. Upon this account, were the glories of the gallant Heathen assigned to their moral virtues, which sprung from the stock of nature, and therefore deserved natural recompenses, while th●y were excluded from supernatural rewards, as not being the conceptions of grace, whereto those promises are singly annexed.  
Having thus red part of the Reasons of State,( as I may say) whereupon these Commissions of power and dominion over the virtuous, are permitted by God, and issued out by the Prince of this World to the wicked. Methinks, the innocent sufferers or spectators, have less reason to be deceived in the value or wonder of the Actors prevalencies, then they themselves to be abused in the conceit of their own preferences: for the Actors, like common Souldiers, never consider the cause, but the liberty is given them by their employment: as we find attested of that great Assyrian, of whose ambition and arrogance God was pleased to serve himself, in his designs; the Prophet tells us how little he understood his Commission of purging Gods children, saying, He thinks not so, 
Isa. 10.7.  neither doth his heart esteem it so; but he imagines to destroy and cut off nations. But Gods providence rightly understood, must appear most admirable, in that he suffers not the Prince of this worlds ministers to make their fortunes in his service; without obliging them to do his work, while they intend only their own designs: and by this order, S. Gregory says, even those who perish for themselves, provide for the Elect. Wherefore the servants of God, when they are tempted by the eminent fortunes of the disservers of him may answer their scruples and settle their spirits with this reflection; 
Notum a saculo.  From the beginning the work of the Lord is known unto himself.  
If I have, by Gods assistance, given but light enough to the reverend and cautious seekers of God, to keep them from falling in this dark passage of his Providence, when they enter into it, I have satisfied my design; for we can expect no such day-light there, as may allow us to run inconsiderately through it. The blessed souls themselves, who have suffered and been purged by this order, seem not to have a complete, though they have a satisfactory illumination in this point, of the continuing prosperity of the Princes of this worlds Ministers: for when they cry with a loud voice, How long Lord, 
Apoc. 6 1●.  thou who art holy and just, dost thou forbear to avenge our blood on them that dwell upon the earth? were they not answered, that their fellow-servants and brethren were to be sent after them, by the same way, and by the same hands? So that it appears to the end of the world, these exercisers and purgers of the Elect, shall be employed to deliver to Gods servants eternal glory, while they are allowed themselves the smoke and vapour of secular felicity. I may therefore properly close up this satisfaction I offer, with the voice of the Angel, He that hath an ear, let him hear: If any led into captivity, he shall go into captivity: If any kill with a sword he must be killed by a sword: here is the patience and faith of the Saints; which is to be exercised, in this world, till the whole Book of Providence shall be laid open, in that day, whereof the Prophet Isaiah speaks( in order to the clearing of all suspended doubts, in this worlds administration, 
Isa. 26.9. ) When thou shalt do thy judgments in the earth, the inhabitants of the world shall learn Justice.   

SECT. III.  
Whether Gods permission of so many wicked persons and actions, does not justly scandalise the Godly?  
DID not Gehazi the servant of the Prophet Elisha,( who had seen as many miracles wrought by his Master, as he had occasions, requiring the use of them for himself, or the bestowing them upon his friends) when he saw an host of Chariots and horses encompassing his Master, 
Reg 4.6:  fall into a perplexed diffidence of their safety; crying out to the Prophet, O what shall we do? as if this danger had surpassed the Prophets Prerogatives. Like whom, are there not many servants of God, who after full satisfaction in the justice and kindness of Gods Providence,( in point of afflicting his children, and allowing his enemies to triumph over them, enjoying the vanishing fruits of the earth) are yet so weak, as when they look upon the multitude of the wicked and wickednesses,( which seem to cover the world) to scruple Gods order, in permitting so many evils of guilt to overflow the earth? And methinks I hear the same terms( whereby the reliance upon Gods providence was then persuaded by his Spirit) used by some towards the questioning this Order; saying, Since God is able to save, as well by a few as by many, is he not likewise able to afflict and purge his children by a few, as well as by many wicked persons and actions: whose excessive number seems so to infect the very air of the world, that the virtuous had need of strong antidotes to be able to resist the contagion?  
I confess this is a very distracting temptation; wherefore I will use the method of Elisha, to invoke Gods Spirit towards the opening of their eyes( that will turn them up towards the Mountain) that they may see more with them then against them. For as the Chariots and horses of fire, which were represented to Gehazi's intellectual sight,( his corporal being already open, which let in his fears) re-assur'd him: so when the eye of our faith is open towards this mountain of Providence, we see the flames of it shining so bright about us, that we discern, even many more goods to be with us, then evils against us. I mean, not so many good persons, but goods in the universal notion; for the number of evil persons diminishes no more the number of such goods in Gods account, then the corruption of individual substances, substracts from the whole matter of the Universe: since God raises new moral as well as natural productions out of every defection, though our present apprehensions are no more satisfied with the consequence, then our senses are, that water spilled upon the earth is not lost. As it requires discourse to persuade us of this translation of forms; so doth it faith, to conclude this moral resurrection of glory out of dishonour, and power out of weakness: 
1 Cor. 15.  which we( who are persuaded of Gods making all things out of nothing) cannot rationally want; nor therefore( when we reflect upon't) apprehended, that God should suffer his creature to turn his goods into worse then nothing. For all evil presupposes a good, out of whose depravation that succeeds; and if any such should remain simply so, it would prove worse then nothing. Surely then if God could not derive new goods out of all the perversions of his creature, he would never have allowed him a free-will, whereby he might have detracted from his Creator: but he extracting successively new goods from every iniquity of man, by the liberty of his enemies, effects his own immutable decrees. And so the number of evil actors no more lessons that of Gods goods, then the multitude of rain-drops, falling into the earth, diminishes the quantity of the worlds element of water. Wherefore the holy Spirit( declaring this truth) says, If thou sinnest, what dost thou against God? or if thy transgressions be multiplied, what dost thou against him?  
Nay, let those who are perplexed with the reason of Gods permitting such a multitude of mischiefs, consider well, and they shall find that many are of necessary consequence, from a few; because one sin is both the cause and the punishment of another; in respect of our becoming, by the first, less worthy of the divine aids and supports against the next temptation, towards which we are so much the more weakened by our former fall: whence it follows, that God must either permit many, or none at all. But to enforce this satisfaction; let them weigh the evils God prevents, and they shall find them far exceeding those he permits. What Prince in this our corrupted nature would not prove a Nero, or a Heliogabolus, either bestially cruel or sensual, did not Gods mercy restrain the flux of our inclinations? the goodness of his own nature opposing itself to the iniquity of all ours. We may therefore,( methinks) better wonder men sin no more, then that they sin so much; which we must ascribe to Gods mercy, being above all his works. Nor is God like man, equally moved and affencted with both opposites: for the contrary of what honors or delights man, proportionately affronts and afflicts him; but God( who in his own immutability orders all changes; he who is no greater for having produced two Persons as great as Himself, nor less for their being equal to him) can much less admit any accession or deduction from the relations of his creatures. But could we suppose any alteration in God, we might best allow it by way of exaltation; and consequently, we may conclude, that the goodness of man comes nearer adding to his honor, then his evil to the substracting from it: for all goodness has a positive resemblance of God; which is a state of more excellence, then any evil( which is but a privative dissimilitude to him) can be of unworthiness; Even annihilation in the creatures seems not to remove it so far from God, as sanctification approaches it: since, he that is joined to the Lord, 
1 Cor. 6.17.  is one Spirit; whilst, what has no being, has but no opposition to him: otherwise the nullity of creatures before the creation, would have been inconsistent with his Essence. This point is also resolved by the humanity of Christ; by the merit and excellence whereof God is more honoured, then he is offended by the malice of all the reprobate Angels and men, from the Creation to the end of the world.  
Why then( may some Divers in the deep of Providence say) doth God ordain no more good men and actions, whereof the rarity is so notorious; since he's so much honoured by such divine resemblances? This question is not unlike that, Why God made not the world sooner? since we may imagine so many millions of years preceding in his eternity, before the creation of the Universe, or any exterior participation of his goodness. To this S. Augustine answers, that neither was God less good nor glorious before this emission of his goodness, nor the Creation a new will in him; but that from eternity, he determined the production of this Universe in that time it was formed, and the effect followed that eternal designation; wherefore the world was no sooner, because God ordained the existence of it in that point it was produced. So may I reply, There is no more rectitude and resemblance of God in this world, then he hath ordained from eternity; concurrently with the gift of free-will to his creature, from the perversion whereof all deficiency and dissimilitude from God arises: which yet by leaving in the power of man, he suffers him not to lessen the number of the goods pre-ordain'd: for out of all those works wherein the hand of the creature fails, in point of likening itself to God, he fails not to draw somewhat resembling himself; as what proves unlike his goodness, he renders conformable to his justice; and so the same stroke which take off from the image of one Attribute, work upon the finishing another. By which means, even the self-disfigurement of the creature, tends to the perfection of his maker. So that it seems to me upon these reflections, they( who apprehended God may lose some goods, by the number of evils he permits) may as well imagine he lost much time before the Creation, in his being honoured and glorified by his works. We may therefore justly resolve this question, with the great experienced King in this point, Great are the works of God, and perfect in all his wills.   

SECT. IV.  
Whether Gods suffering many to fall themselves finally, who have long lived holily, and by whose labours divers have been saved, doth not justly confuse and startle us, in our confidence of Providence?  
WHen I reflect upon the many mysterious forms, wherein the wisdom of God exposes itself to the consideration of man; methinks there may be many assimulations derived from what the holy Spirit says of the Person of God, being in the form of Man, and easily adapted to the Providence of God among men:( which, being also the wisdom of God, in that respect is the same they were uttered of.) We may therefore reverently say, Gods Providence converses upon earth in the habit and similitude of fortune; and seems exposed to all the weakness and inequality of chance, bearing( sin only excepted) all the apparent infirmities of injustice; for, from the Creation of the world, in moral occurrences; he may be said, very frequently to hid and obscure his eternal power and Godhead; as much as S. Paul says, he manifests it in his visible natural productions. And certainly, if faith did not assure us, that under the veil of human confusion, the wisdom of God were subsisting; we might easily judge of his Providence, in many occasions, as the world did of Christs person, and condemn it as a mere natural figure of fortune, destitute of all divinity. Wherefore this caution given against the misapprehending the one, serves properly for our consideration of the other; Blessed is he who is not scandalized in me.  
And in this case we now treat, Gods Providence seems to stand charged with the like infirmity that Christs Disciples were, at his being apprehended: for here God seems to abandon those who have long and usefully followed and served him, both by their proper acts and acquisitions of others: they who have had all the unclean spirits subjected to them, and Satan lying long under their feet; yet at last, in some strong temptation, have been suffered to be used by the same Spirit, like the sons of Scaeva, viz. overthrown and prevailed upon, even to a final perdition. Doth not this look like such a desertion on Gods part, as was reproachable in Christs Disciples, in his extremity? and may not those Ministers, nay,( as S. Paul calls them) even helpers of God, with more reason call to him in their storm, as Christs Disciples did to wake him, saying, Lord carest thou not if we perish? Do not these complaints of Gods old labourers( who have born the burden and heat of the day) seem justly to perplex the enterers at the eleventh hour, and suggest to them diffidence of their being tended and preserved? This is a hard saying, and who can hear it? say many of the Capharnaites, and fall back upon it. But methinks, this seeming inconsideration of God towards his ancient servants, may be answered, in the same manner as Christ did that which seemed so excessive an estimation of his disciples, when he would needs wash their feet: so God may be alleged, saying to his confounded questioners, What I do now you know not, 
Joh. 13.7.  but you shall know hereafter. And upon this promise of future satisfaction, let us, with S. Peter, not only offer our feet, but even our heads, to be used by God as he pleases; that is, not simply acquiesce to the Divine judgement upon others, but embrace his unconceivable order in point of our salvations: for those who are shaken and scandalized at Gods order even in this, which is one of the most seeming declinings of his equity, at the best, incur Oza's trespass of incredulity, when he saw the Oxen stumble, and the Ark lean towards a fall: and as his diffidence was severely punished, so all such wavering and vacillation of our confidence is in danger of some sharp resentment.  
The same method we use to understand the mysterious parts of Gods Word, is the best we can hold to apprehended aright the mysteries of his Works: for as in the first, we interpret the obscure places by the clear ones; so in the last must we explain to ourselves the dark passages of Providence, by the clear evidences we have of Gods goodness, wisdom, and equity; whereof we have so many convincing demonstrations in divers clear expressions, that without being able to untie every knot and smooth out every particular fold of his Providence; we may conclude with S. Augustine, that As God, his conduct of his creature must be occult, but cannot be unjust. We must remember, that God sees not transitory motions by successive acts, as we do; who behold alternatively the various sequences of things in their course, not centred in their term: the Divine Eye with one intuit●ve act, possesses the end, together with the means of all consequences; insomuch that the means seem so little to affect God, as we find them several times altered, ev n after his own prenunciation of them: as in many of his judgments denounced by his Prophets in the case of Nineveh and Ezech as, this is evidenced; so that the end is only considerable to God, and fixed in his sight: Wherefore if we could suppose that terminable, we might say it were stayed and determined in the end of all things; His Spirit telling us, that his wisdom reaches from end to end mightily, 
Wisd. ●. 1.  and disposes all things sweetly: As the end is the only object whereon Gods sight may be said to be fixed; the various incidents towards it may be conceived, as all involved and made up into that figure which the concluding point exposes to his view: for as it is the passage of the last grain of sand which gives us the notion of that measured time we apprehended,( the several effluxes running only to this last unity, which is formed as the term of all the others motions: and for that cause our considerations stay not to reflect upon every single grains omission;) so much less doth God stay his sight upon the single efflux of actions, tending to their last end always present to his omniscience.  
Wherefore Judas waiting on Christs person, and working miracles in his mission; and Saul in defiance of him, taking a contrary Commission, were not looked upon by God, respectively to these their transient occupations; but with regard to their final designments.  
For this reason the holy Spirit says, he considereth the end of every thing: whatsoever he sees by the way, he is said to consider only the end; and consideration imports a concerned intendment, which a simplo vision doth not include. Did not Christ kiss Judas at his separation, and strike S. Paul at his admission? these acts looked contrary to their several ends, but seem not considered by God: no more do the passing virtues or vices of the Elect and Reprobate fall into Gods concernment; only their final State which is fixed and permanent, rests in his consideration. So that Origen, when he pulled out his eye that was in danger to scandalise him; and S. Augustine, while he cherished his eyes overflowing with the same scandal, ( having them full of adultery, and not ceasing from sin) were little respected by God in these passages of their lives; nothing transitory( but as in order to its end) being worth His animadversion.  
Gods admirable order disposes all the transient operations of his holy Spirit, towards the universal good he designs: for the holy Ghost passes through no body, without producing some special benefit; but many times he issues himself instrumentally through some, purposely to remain in others, to whom he was designed. As S. Gregory notes, that the Divine Providence sets forth many in the way of virtue, which never proceed to perfection; only that they may show others the way, who are to arrive at the journeys end. And those conduits, that export thus the holy Ghost, act but the part of such Fonts that contain the waters of Baptism, which sanctify those to whom they are communicated, not those who dispense them. As is finely observed by a spiritual Author, upon the threefold mission of the holy Ghost, in the Dove, in a Cloud, and in Fire; In three manners the holy Ghost has visibly appeared; to some he is given as a gift, not for the use of the gift; to others for the use of the gift, not for a gift; and to some, both as a gift, and for the use of it: the first are good persons, but weak and imperfect, as to the communication of their goodness; the second, though interiorly corrupted and unsound, yet well qualified for the transport of good to others; and the third, both good and perfectly so, that is, fitted to multiply that quality. The first indeed, sigh only with a Dove-like simplicity, breath piety inward, not blow it abroad; the second, like Clouds water many, but themselves( after they have vented their moisture) are dried up and dissipated by the wind of their own vain nature: but the third, at the same time kindle others, and are themselves inflamed with the aliment of that holy fire they impart; fomenting in their own breasts the incentives of love, while by the spiration of the holy Ghosts breath, they inflame their neighbors. These last are such as the holy Spirit terms, burning and shining lights: and S. Bernard says, they burn not that they may shine, but rather shine that they may burn: not exposing their abilities for show and applause to themselves, but in order to the touching and affecting their neighbours, and improving their own zealous affections.  
But of these other is our present question; of whom the Prophet may well be said to speak, when he saith, Who are these that fly like clouds? 
Isa. 16.8.  and truly in these kind of clouds the Divine Providence seems the most obscured; such we may account Origen and Tertullian; who seemed to be set as clouds over the heads of the Primitive Christians to shadow them from the ardours of persecution, and to water the faithful in the desert of those times; and yet were themselves at last dried up, & left voided of that spiritual due they had distilled into the world. Such may, methinks,( following the Metaphor) be likened to those clouds, in which Christ seemed to ascend into heaven; which carried him out of the sight of his Disciples, but rose not so high as heaven with him: for in like manner, many( who for some time are zealous and active Ministers of christianity) carry Christ beyond the reach of the worlds sight, their disciples not being able to discern, where they sever and part themselves from him; though they pass not up to his rest and station, as not persevering to the end, which is required for their rising as high as heaven. And thus the time and manner of their division from God, in these supposed eminent followers of Christ, will remain covered and obscured to the nearest inspections into their lives and conversations.  
S. John himself gives no clearer account concerning the defection of those deserters he complains of, then this, 
1 Joh. 1.9.  They went out from us, but they were not of us; for if they had been of us, they would no doubt have remained with us: he offers the perplexity of that tender age of christianity no clear satisfaction in point of the reason of such prevarications; only declares they were not really conjoined, where they appeared to be. And surely, our intellectual sight is no less deceivable in distant objects, then our corporal, to which things severed seem contiguous: For, as a Tower standing but near a Church, may appear to us afar off, even the Steeple of that Church, though it be indeed at a good distance from it; so may the eye of our mind easily be mistaken in looking at that distance, we needs must, upon the spirits of others; and apprehended them united and conjoined to that truth and sincerity from which they are really distant and unadhering. It is therefore a safe advice,( considering the errableness of our judgments, when extended to foreign and remote subjects) to contain them, as much as may be, within those terms where they may be exercised with the most certainty, which is, in our own interior State; and to point them to that mark whither they may carry level ( as it were) and so much the surer, that is, to the universal justice and equity of God: and not mount them upward, to make them carry at random; aiming at the farthest discoveries our discourse can reach to, in point of the cause of such effects, wherein our reason goes backward in effect, by the same degrees it hopes to advance: so unreasonable a thought is it to attempt such penetrations: which savour much of the Bethsamites proceedings with the Ark, the blessing of whose presence they lost by a precipitate curiosity.  
As the intellect of man is( after the manner) born of full age, as to some possessions, which are so connatural, that at the first time it acts upon them, it enjoys them as fully as in any sequence of discourse.( These are principles known by the light of Nature, as soon as proposed:) so methinks, there are some Propositions may be said manifestly unintelligible, in the same degree the others are evident; namely, the councils of Gods Order and Providence in the government of his rational Creatures; the comprehension whereof, seems at the first proposal, as plainly impossible, as the conclusion of the whole to be greater then the part is notorious and unmistakeable. And the defection, of some eminent Commissioners and Ministers of God, seems to me as incomprehensible, as any other notion is evident: Wherefore we ought no more to endeavour a clearing it to us by discourse upon it, then we argue to induce the consent to principles impressed upon us by the light of Nature: So that enlightened Job confesses, in point of discernment of Gods Order, 
Job. 9.11.  If he come to me, I shall not see him; if he depart, I shall not understand.  
After S. Augustine had made a long and studious disquisition of the Nature of Time; he resolved that though he had formed some notion of it satisfactory to himself, yet if he were required to impart that satisfaction to another, he could not hope for the same conclusion: so truly, after all my discussions of this question, albeit I myself rest fully persuaded, that the reprobation of persons very remarkable for merits in the eyes of the World, calls not into doubt the equity of Providence: yet can I not promise myself to have left my Readers in the same satisfactory acquiescence. Notwithstanding I may hope to offer some useful reflections from this subject, to all sorts of Persons.  
To the best and most confirmed in piety, I sand this Animadversion, that they have their treasure in earthen vessels; 
2 Cor: 4.7.  and by consequence, how tenderly they ought to carry it, both in regard of the value of the contain d, and the vility of the continent. And surely the presuming Libertines, who( as if they were the principal guests, and ought to be stayed for) assign their own time to come to the great Supper, may fitly be presented with this consideration, 
1 Pet. 4. 1●.  If the righteous scarcely be saved, where shall the ungodly, and sinner appear? Wherefore, such shall do well( in stead of wondering how persons of eminent virtues and graces, can be finally reprobated by God) to begin to wonder how notorious neglecters of his grace can be, at last, recalled and reconciled to so offended a God; remembering that sharp menace, 
Luk 23  If this be done to a green three, what shall be done to the dry one? These meditations naturally issue and run to the right hand and to the left, from this head; and may properly refresh and secundate even the best mould they fall upon, as well as soften and unparch the driest and barrenest earth they pass over. And as I offer these derivements from this subject, to raise our affections upward; so to restrain the aspiring of our understandings towards this transcendent mystery, I present this writ of inhibition from the holy Spirit, God will not hear without cause, 
Job 35.13.  and the omnipotent will behold the causes of every one; yea when thou shalt say he considers not, be judged before him, and expect him.   

The sum and result of all these Meditations on Divine Providence.  
AFter all these our disquisitions, we cannot( methinks) make a better judgement of Divine Providence, then in these words of the Prophet Isaiah, 
Isa. 29. v. 11, 12.  The vision of Gods councils is unto you as a book which is sealed, which men deliver to one that is learned, saying, red this I pray thee; and he saith, I cannot for it is sealed: and the book is delivered to him that is not learned, saying, red this I pray thee; and he saith I am not learned for the most illuminate, and the most illiterate are equidistant from discerning Gods councils, and there is no height or eminence in nature, that raises us nearer this celestial orb, then the lowest position; that degree of grace we are seated in, can only approach us to this heavenly altitude. For as he, who had climbed to the top of the highest Mountain of the Alps, were not got so near the Sun as one lying in the lowest Plain of Africa, by reason he is nearer the line wherein the Sun moves: so a man that humbly rests in the lowest state of grace, is more advanced towards this station of the Divine Orders, then one who has by his discourse, mounted to the sublimest pitch of single reason; because he is nearer that Orb, wherein the designs of Providence have their courses. Let us all therefore apply our understandings towards an advance in that element of grace, wherein the lower we stoop we shall make the greater progress; and submit them in a resigned acquiescence, to all the manifestations of Gods pleasures, and the occultations of his councils.  
My speculations have long moved upon this scale of Providence; the highest part whereof, like Jacobs ladder, touches heaven, whilst the lower rests upon the earth. And here beholding Angels and men falling from the top of it; I have considered the first, with such a weight upon them, 
judas 1. ●.  as sunk them even to the center of the earth, where they lie bound in darkness; and have found the other( though the unworthiest creature) raised up, by the same hand that made them, and set upon the lower steps of the Ladder, with means to reascend to their first station. Let the scrupulous questioners of those acts of Providence, which seem severe towards the sons of men, exhibit a cause proportionate to this act of It in favour of mankind; and then, they may be allowed to scruple the reason of those occurrences, which look so aversly to our reasons, and so disfavourably to our nature. But since the infinite and incomprehensible love of God to man, can only be a cause adequate to such an act of indulgence; we( having such abundant security of the partiality of Divine Providence) ought to rest persuaded of Its favourableness, even in all those encounters, which seem the most irreconcilable to our sense. For surely, this not daring to trust God out of sight, as I may say, is a disobliging we would not offer to friends, of whose kindness we have had any trial. And I may safely affirm, that should God be pleased to manifest to us the causes and consequences of all those passages, which are the most offensive to our reason; we should, in that case earnestly demand the same events, which we commonly decline and deprecate.  
Had the afflicted Patriarch been acquainted with Gods design upon his son Joseph, in removing him, how much would he have petitioned and praised the separation he so much lamented? Would not the captive Jews have rejoiced in Daniels sentence, if they had known the Furnace was designed but for his passage up to a throne in Babylon? And surely, had the mother of Moses foreseen, that her son was imbarqu'd upon the River, to be carried up, even to the admiralty of Egypt; with what joy rather then solicitude, would she have rigged the little bark she made him? In these cases fire was to impart only the quality of raising upward, not ruining the matter exposed; and water, that of supporting, not suppressing what naturally was subjected to it: and of how many more of ●ods wonderful conducts may it be said, We have passed through fire and water, and thou hast brought us to refreshments? So whenever we see the flames devouring, or the floods overwhelming all our comprehensions of equity or order, in human accidents; let us rest in a calm confidence of the benignity of Providence and learn of experienced David, 
Ps. 148  to praise the Lord in this spirit of storms which fulfil his word.  
Nature in all her agitations and tossings, follows the order of Providence; but our reason when it grows tempestuous, runs against it: and the entering into an unquiet solicitude about the causes of moral confesions, seems to me as if the Master in a storm should fall a studying his Ephimerides, to find out what Constellation produc d the ill weather, when all his thoughts should be applied to fit the Vessel to bear it. This is the part of our reasonable faculty, viz. the endeavour of comforming our wills to the present exigence, not to strain it towards comprehension of those occult causes which raise the tempest. For surely, human reason, when it seeks to penetrate the Divine contrivements, flies( with Jonas) out of the way God hath appointed it; and raises a storm by this excursion, which is soonest calmed by casting our reason into the Abyss of Providence: where the lower we sink, the less waving and fluctuation we shall find in our spirit, while it rests in this profound meditation, the judgments are the great Abyss, thy paths are in many waters, and thy footsteps are not to be discerned.  

Apoc. 5  The Book which S. John saw, written within and without, signified the decrees and executions of Providence. The characters on the outside are those purposes already reduced into acts; the sight whereof, surely excited that earnest desire to see the seals opened, and red the inside, which imported the councils and reasons of those admirable events. But we may observe, that after he had seen the seal disclosed( by him who was only found worthy to open them) and the inward writing displayed before him, he was commanded to swallow the book whole, that is, to embrace the completed order, not to discourse or descant upon the parts: 
Apoc. 10.9.  when for a little passing sweet which he tasted in his mouth, he felt a great bitterness in his bowels, that is, he found some present savour of satisfied curiosity, but a more lasting disgust of his incapacity towards a farther comprehension of Gods inscrutable conduct. In some proportion to this, all the most enlightened inspectors of natural or supernatural subjects, may find some little relish in the food of their discoveries and discernments, exceeding others; yet still they remain with an empty dissatisfaction in point of their own understandings, as to a complete comprehension of what they require; so the deeper part of their mind continues voided and unfed, though their imagination be refreshed with some superficial conceptions: and thus the mouth may be said to be sweetened while the belly tastes nothing but bitterness.  
Is it not superabundant recompense for this our present state of ignorance, that our eternal knowledge may be more enlarged by an humble acceptance of Gods order, and a faithful confidence in his justice, then even by any present illumination? For whoever shall have been more inflamed with charity then Daniel or S. John, shall be more enlightened in heaven then either of them. The glorious Prophet sees now more, for having been locked up in the Lions den, then for having had the doors of Providence set so open to him: and the blessed Apostle is now clearer-sighted for having been cast into the cauldron of boiling oil at Rome, then for his raptures and revelations at Pathmos. Wherefore surely, could God offer any good Christian, either a clear knowledge of the reasons of such occurrences as perplex him, or the merit of believing the equity of all such events as confounded his understanding; undoubtedly he would prefer the pleasing of God by his faithful confidence before the easing of his present curiosity. And let those who would make that choice, but consider the case, and they shall find they have the same desert towards God, by such a beli●ving acquiescence, as if, upon this offer, they had made the election.  
Moreover, we have this promise to quiet our anticipating impatience, that nothing is now concealed which shall not be made manifest, when the heavens shall be sheiveld up like a scroll; then the book of Providence shall be unfolded and spread open, as the firmament is now. Let such therefore as are most affencted with enquiry into the mysteries of Providence, provide for being joyed, when they shall be revealed and detected to their understanding. Let them remember, their own secrets and interiors are to make part of the great show, and take care that they be not ashamed of that manifestation; lest then they call to the Mountains to cover them, and seek to fly from that revelation of mysteries with more horror, then ever they pursued them with solicitude. For when our Saviour had, in part, satisfi d the curiosity of his disciples, in those they enquired into, concerning this great displaying of heaven; he prescribed them this, as the most useful knowledge, To study their own hearts. Watch therefore and pray always, 
Luk. 21 37.  that you may be accounted worthy to stand before the Son of Man; whose orders and designs we must be content to follow, in such clouds as they are carried in; till we see him coming in those clouds, which shall embroil and uncloud all our obscurities.  
We may therefore sum up all the fractions of our discourse into this account; that many most clear-sighted souls have been abused and seduced by their desires of penetrating into the occult reasons of supernatural orders; but never any, though most simplo, was prejudiced by a believing nescience, resting upon this advice of the Prophet, The Lord is a God of judgement, blessed are all they that wait upon him. 
Isa. 3●. 18.  Wherefore when any of these perplexing objects we have discoursed on, are exhibited to our Reason; let us answer them all with this solution of S. Paul, Who hath known the mind of the Lord? 
1 Cor. 12. 2●.  but we have the mind of Christ; which is recorded to us in this judged case( at the svit of his dearest friends, even at his separation from them) It is not for you to know the times or the seasons, which the Father hath put in his own power.    

The fifth Treatise.  
Of the right use of Time. In three Sections.  

SECT. I.  
HAving been advertised upon what sort of times we ought not to employ our inquisitiveness; it follows now properly to inform you unto what kind we are enjoined to assign our studious solicitude. For as we advance not towards the discovery of Gods times by any intendment of our industry; so we make a continual progress towards the comprehension of the nature and design of our own, by our sedulity and application. Wherefore our Saviour Christ( who rejected the desire of his Disciples in the one, with It is not for you to know the times or the seasons, 
Act. 1.7.  which the Father hath put in his power) recommended thus unto them, the pursuance and inquest of the other; Watch therefore and pray, because you know not at what hour you shall be called upon. According to which, though Almighty God hath left it very hard to give a right and full definition of Time, yet has he laid very evident the making a right disposition of it: for even the obscurity of the one, conduces to the discernment of the other; by reason that the continual flux and inconsistency, which renders the comprehension of it so abstruse, directs us the more sensibly to a continual attention to the moral passage of it.  
We may therefore lose Time by looking it away; as many have done by too long inquisitions into the natural Being of it: not unlike the Dog in the Fable, letting go the substance to catch at the shadow. For surely the end of our time may be termed the substance of it, in respect whereof the motion seems but the shadow; the natural apprehension of Time being but as the measure of motion; whereas the moral notion of it, is as the medium of rest, which is as much worthier then motion, as the substance excels the shadow: wherefore to this substantial part of Time, namely, the Christian use of it, we shall assign all our inquisitions.  
philosophy( to endear to us the value of time) tells us, that we have nothing but that we can account our own: we are but tenants at will to fortune in all our other possessions; owners and proprietaries only of time. But christianity leaves us not in this loose notion of it, as an arbitrary propriety: it gives us a clearer evidence towards the right use thereof, by informing us what kind of propriety we have in it; namely, that it is ours, rather in the nature of spiritual goods, then of secular: for we are but usufructuaries, without right of alienation, because the stock truly belongs to the Church, and reports to the method of Ecclesiastical revenues, whereof part is allotted to the support of the person beneficed, according to his quality; and part to pious uses. We may say, the time of a Christian is thus portion'd, the best part due to his interior religious duties, part to the compliance with his exterior vocation, and part assigned to the foreign necessities of our neighbour; insomuch as we receive this talent upon obligation of improvement; and those only who are able to show their gain, shall enjoy the fruits of it, when Time itself shall be no more.  
If we are not then allowed so much as to bury this Talent, that is, to let the hour-glass of our life run out in a drowsy indifference, not fowling much, but not weighing at all the sands thereof; if this management of Time will not pass the great Audit, what can they expect who are continually pawning it for all the vanities they can take up upon it? for which, when they are to engage nothing but their Time, they stick at no proportion required: Insomuch that it passes for a good quality, to be able to pass away our time for the most of this worlds commodities; and they are accounted the most dexterous, who can get the most credit with the world, only upon the caution of their Time; such being best esteemed, for whose single company the world will give the most of those vain commodities it exchanges. What can such hope for, when they have no Time left, and besides owe for all they have made of the past? Can they conceive to forfeit less then all that remains for reprisal upon them; which is no less then their eternity?  
But the greatest part of these ill husbands presume they do not absolutely forfeit the Time they thus boldly mortgage, believing they may redeem it when they please, upon this favourable clause in the bond, At what time soever a sinner repents him of his sins, from the bottom of his heart, they shall be remitted: but they little consider the strictness of this condition; namely, of the bottom of his heart; they think not on the depth they are to sound; nor on the time it requires to dive into the bottom of mans heart, from whence this repentance must be drawn; which will be accepted for the redemption of his Time.  
For though there should be nothing but straws or chaff,( that is, vanity rather then 'vice) to obstruct the passage; yet even they will ask more time then we can conceive( while our imagination is thus obstructed) to be removed and cast out: for that kind of levity naturally descends into our hearts, and is not from thence drawn upward without much violence, by the force of grace. If of ourselves we cannot get so far as a good thought, which lies but in the superficies of our heart, why should we think a little time will serve to reach even to the center of it, from whence we must extract that repentance which must be offered for ransom of our precious Time? Wherefore, upon this summons of the holy Spirit, 
Isa. 46.8.  ( Return ye transgressors to your heart,) S. Gregory says, that the Prophet sends the sinner far back, when he commands him to his own heart; for commonly he has strayed so far, and inconsiderately abroad, that he has much ado to find his way home. Let not therefore these inconsiderate presumers account it an easy retrogression into the bottom of it, since even the heart itself of a sinner, when it is sought for, is not easily retriv'd.  
How deplorable then is this error of the world, where those who have most Time to spare, conceive their parts to be, only to cut off, and shorten it, as if it were the only enemy they were set to defeat, and this the sole warfare of their life upon earth? Doth not this seem the opinion of Courts, where our great enemy the Prince of the air, is commonly entertained as the chief Engineer for inventions to make away our Time? insomuch, as there, the Philosophers reproach seems notoriously incurred, that A great part of our life slips away in our doing nothing, a greater in doing ill, and all in doing somewhat else then what we should do. This will easily be verified to those, who remember this declaration of the holy Spirit, of what we have to do in this life; 
2 Cor. 5.15.  Christ dyed for all, that those who live, should not live to themselves, but to him who dyed for them: which refers to all vocations that claim any interest in the death of Christ. How do they then correspond to this injunction, that assign all their time to their own solaces? and yet how many( whom God hath left most to do, to thank him for these fruits which his benefits bear them, of ease and leisure) seem the most troubled what to do with their time; when this so smooth and polished leisure they look upon, might well reflect to them( were they not too dim-sighted) a debt, which challenges that loose time for the discharge of it? This is therefore a fair means for those, who( by Gods special benignity) abound in time, unapply'd to their vocation, to secure themselves from any wholesomeness, viz. to remember they have more work to thank God for this very vacancy, then they can possibly discharge in that time, which seems redundant to their weak minds. And by this thought, the very time they have to spare, will show them rather their want, then superfluity of it. And when they consider what truth itself tells us, that our whole life is but even A vapour that appears for a little, 
James 4.15.  and then vanishes away; they will not so easily make it their business to raise artificial fires to sacrify and hasten this vapours dissipation.  
If those whose chief thought is how to pass away their time, were  told, that they were studying how to shorten their lives; this would seem to them a precise speculation, not a positive truth: and yet this is commonly true, as to their natural life, by reason of those unhealthful disorders which they make their pastimes; but as to their supernatural, it is so manifest, that themselves scarce dispute it. Notwithstanding, since they cannot deceive themselves by that mistake, they will do it by this mis-perswasion, that they shall have time left to recover this ill husbandry; as if it were as much in their power to recall time, as to cast it away: nay more, it seems to them the easier work; for they presume to redeem even years with hours: such a bargain do they impose upon God, who, though sometimes out of his infinite goodness, he accepts such compensations, yet is it never upon pre-contract, as these negotiators seem by their dilatory confidence to have agreed. Wherein they proceed more like Courtiers of Felix, then Converts of S. Paul: 
Act. 24  for when they are frighted with the thoughts of justice, chastity, and the judgement to come, they desire their consciences to leave troubling them for the present, and say they will call back those considerations in convenient time; but commonly they find that convenient time, no more then Felix did to recall S. Paul. Besides these, there are some who for the present, disclaim any inclination towards this Providence, yet will notwithstanding, entitle themselves to the privilege of some rare examples. But they who account upon the good Theef's recovery of his time, as a precedent for their hopes, may as well conceive, that the way to become a King, is to go into the field to seek Asses, because Saul was chosen in that action; this other impertinence being really no less, since their pretence is to a greater Crown, by as improbable a tittle; for, such extraordinary graces of God are demerited, by nothing more then by mans presuming to dispose of them. Wherefore God( after having forborn King Manasses forty years, and stayed for his repentance) cut off his son Amon in the first two years of his outrageous impieties: the reason whereof is well conceived by a grave Author, That the son presumed upon Gods patience and long suffering with his father, and draw d to redeem the offences of his youth by a late repentance; which assignment God was not pleased to accept. Let us therefore, in the instant of all our good purposes, remember this excellent truth of S. Gregory, He who hath promised pardon to all penitents, hath not promised to stay a day for their repentance.   

SECT. II.  
Mans debt of his Time may be discharged by his regular distribution of it.  
TO be strongly affencted with the lasciviousness of our time, we must seriously ponder this truth, that we had forfeited the blessing of eternity; even before we had enjoyed one moment: and that God himself was pleased to enter into the transitory indignity of time, and give us many of his years, to reestate us in a capacity of redeeming our eternity by the application of our time: so that they who intend to recover their eternal loss, cannot suppose the means to be their diverting of what they only have, to pay for their re-investure. Wherefore the time of a Christian seems to be set out upon this extent, to satisfy the debt owing upon the redemption of his eternity: and yet such is the goodness of our Creditor, that all our hours are not sequestered from our private disposings, and assigned to the acts or thoughts of religious discharges; but whatsoever is laid out upon every ones secular vocation, is received too into account. So that a Courtier may discharge part of his debt by his waiting-hours, as well as a regular by his caconical; and he that eats his bread in the sweat of his brow, discounts off his sum, as well as he that macerates himself with the hunger and thirst of righteousness in his Cell. For the most laborious vocations have all that time required for their offices, passed upon their account; the hours requisite for our respective callings, being the assignments our Redeemer himself has made of our Time: the foot discharges its duty as well by being in the dirt sometimes, as the eye doth by being clean. From whence it follows, that those to whom God leaves most of their time unassign'd to exterior actions, are to pay in the more to his private use, in offices of Religion and piety, by this his Ordinance, To whom most is given, most shall be required of them.  
God therefore, exacts not the payment of our time all in one species of actual devotion, provided there be an habitual reference of it to him, There is a time to laugh, and a time to weep; for mirth and jollity, as well as meditation and recollection. And our recreations( which seem but ciphers) are brought into the reckoning, when the figure of their habitual direction to this account is set to them: such kind of unconsidering refreshments being provided even by God, for the mind sleep and repose; which disposes it the better for exercise, supposing them to be taken so orderly, that they may relax only, not ravel out the contexture of our dayes work; mistaking which end, to apply our thoughts to nothing, but barely the passing of our time,( though it be in harmless amusements,) is to take a kind of opium; to keep our minds as it were in a continual lethargy, rather then in a refreshing liberty, in order unto our chief application.  
Hence it is, that they who consider the lasciviousness and scarcity of time, make it their study how to stay it, as it were, in passing; which is to be done after the manner that corporal reflections are made, by staying the light from passing through a diaphanous body; because transparent matters retain not the images set before them. And not unlike to this, we may, as it were, stop time,( then which there's nothing more transparent) interposing some solid thoughts in the passage of it: by which we draw reflections thence, of all those good species that are inserted into the motion of it. But whilst we set no serious considerations in the way of it, our time passes away( as light doth through a clear transparencie) reflecting no representation of the lightness and inanitie of all things fluent and transitory.  
The world is apt enough to make one kind of glass of their time, using it as a Prospective, to explore and discover temporal dangers which have any appearance of assaulting their fortunes: as soon as any such enemy appears within distance of our speculation, we set all our time to look forward towards the clear discernment of those remote perils. And as at this end of the glass we approach to our view remote probabilities; so looking often at the other end, we distance and remove from our apprehensions, very near possibilities of more important dangers; namely, the end and cessation of our time: which possible hazard, though it be as near as every succeeding moment, yet commonly appears at a great distance to our apprehension. These two ill uses the world makes of time, by way of a Prospective glass: Wherefore I propose this good one, derivable from it in the nature of a Mirror or reflecting-glass, to set before it often this image of the life of man made by the holy Spirit, viz. its being but a shadow, a dream, a vapour; and when it reflects to us our life under these notions, we shall sooner be in fear of the ceasing, then in thought for the passing of our time.  
How strangely incongruous is this practise of the world, to be always confessing and complaining of the frailty of our life, and yet living as if we were immortal; casting that away of which we lament the scarcity, and providing for the durableness of that whereof we aclowledge the impermanencie? And do not they act these parts, who are thoughtful only how to pass their time, and to establish their fortunes? What would we say of one who having his veins cut, to bleed to death, were making his horoscope in stead of his confession? Yet may not this be said the case of those, who seeing the continual elapse and expiration of their time, are studying to know what shall become of it? Did ever any person in a dangerous sickness put out his estate for term of life? and yet in this evident uncertainty of our time to come, we are often putting out not only our present, but even our pleasant possession of it, upon protracted expectations. Is not this venture made by such who are in painful pursuits and purchases of not only ungodly, but unlikely reversionarie pleasures? never thinking of the course of time, which runs on incessantly, as to the consumption of our life, but not to the carriage of it, so far as we have bargained for the term of our future possession.  
These precautions are suggested to us even by simplo natural prudence; which from the mouth of the Philosophers, advices us to draw of Time as of a torrent, which runs not long by us; and out of which we must store our reserve, providing against that shall be passed and exhausted. Let those then( who in stead of laying it up in conserves for that provision, are drawing of it, only to make baths for their present solace and delicacy) remember Dives; who( after having done nothing but bathe and anoint his body in this torrent) came quickly to languish for a drop of water. O what would not the prodigals of Time in that case, give for some grains of that sand, which seemed too many to them while they were passing heretofore through their hour-glasses? While they may therefore, by laying it up, convert that sand into incorruptible treasure; Let them consider and esteem those grains, not for what they are, but what they may be made: and since we cannot stop the hole they run through now, let our cares and attentions run along with them to gather all we can in this their passage; by this means our hours go not from us, whilst we go along with them. And since we are so convinced of the velocity of time, let us match it with our celerity in making beneficial uses of it; for as S. Augustine says elegantly, He only may be said Master of time, who in the swiftest current of it, lays such foundations as are not transitory.  
prosperity is accompanied with one, no small prejudice,( as to the keeping a good account of time) by having no sensible marks, that remonstrate the swift flux and decursion of our hours. For as while the Sun runs through an even and cloudless sky, we hardly perceive the motion till it meet some cloud, through which as it passes, we discern more sensibly the past course and progression: so in the motion of our time, as long as it is passing through the serenity of this lower element, in various temporal felicities; we little think of the swiftness and hast it makes, through this fair way to an end and expiration; but when it meets with some unequal and obscure intervention, through which it is to be transported, then we reflect upon that velocity wherewith it flew in those elapsed occurrences; and we perceive how unlasting and momentary those vanished delights were in their past transition.   

SECT. III.  
Advices to the happy ones of this world, to attend the passage of their time.  
COnsidering the aptness of transitory happiness to deceive us in the transitoriness of our time; the motion whereof is rendered insensible, by the stillness and ease of our senses, while their appetites are carry d smoothly forward in this motion; it imports the easy and prosperous lives of this age, to apply the most attentive vigilancy to the consideration of their time. And those familiar watches we use to set to bring the hours before us as they pass( I mean our clocks) may be of excellent use; if we design them, not only as civil servants, but as militant Sentinels, to advertise us every hour, that the enemy is advanced a step upon us. For truly death( as being come nearer us) may be said to speak louder and louder to us in every succeeding clock; and those who mark it, may hear his voice, whilst by this reflection the striker of every bell, becomes as it were a tongue set into a Deaths-head, shrilly allarming our ears each hour with fresher news of his approach. And as every toling bell may be said to be the clock of death, so every clock may be termed, not unaptly, the Passing bel of time, which tells us the expiring of the last hour; by which our thoughts may anticipate the like in all that are to come: If the passages then were open and unobstructed between our ears and our hearts, the sound of every bell might seem to articulate these words, The time past is dead, the present dying, the future doubtful of ever living to you: and sure( if these alarms were heard as often as they ring) they would keep those more awake, then they seem to be, who slumber away the most part of their life, resting, by the repletion of their senses. Are we not advised to watch continually, because we know not at what hour of the watch the enemy comes? but though we do sleep in the intervals, yet how much a greater shane is it not to wake when we are called upon and  told that he is advanced? wherefore the missioners of France( who are living marks of a true Apostolical succession) seek to establish this practise in all places where they teach, that persons of all conditions, make some short address to God, at the striking of every clock. Which act is consistent with the employment of all vocations, and conducing much to the complying with our chief calling of Christian, without diversion of our secondary duties: for in some it induces a pious familiarity with God, and carries the thought of him along in the pursuit of their business in hand; and for the common sort,( whose callings seem to weigh and depress their thoughts down to the earth) these little intervenient raisings of their minds upward keep them from growing crooked by standing so continually stooping and declined, which is but necessary: For though it be not required that persons of all Callings have their minds, for the most part, actually erected towards heaven; yet is it requisite to keep them habitually strait, that when the due seasons demand the raising them towards God, their shape may appear in a fair and becoming rectitude.  
And because this practise is, in my opinion, very serviceable, as to the enducing a good habit of mind towards the presence of God; I humbly recommend to every one that shall vouchsafe to red this petition, the giving some little short answer to the call of every clock, which seems to summon them to give God some acknowledgement of the hour past: though we do but set our hand anew to the bond of our Redemption, signing to Christ the debt we aclowledge to his across, yet even this little hourly recognition of the mercy of the time past, may procure us more credit then we imagine for the time to come.  
And as for those who are so much masters of their dayes, that they attend not to the public account of time, but reckon by their own private measures which they carry about them; let me beseech them, as often as they take measure of the day by those artificial motions, to pass on forward with their thoughts as far as to the first mover; suffering not the rational nature to be less faithful in the account of his time to his Maker, then the inanimate matter is to his master: and if our Watches do us this good office of carrying our minds towards God upon their motions, even when they go false for Time, they will go true for eternity. And this is a better use then we usually make of our Watches, especially such as wear them rather for their matter then their motion, and more to pass their time, then to reckon it; using indeed their time itself no otherwise then their Watches, whilst they esteem it more for the fair and pleasant outside, then for the property and uses. Thus happily, this light mark set upon the fancy of some of my Readers, may make more impression then a more weighty precept laid upon their conscience, whereof there are many, upon this subject, too heavy for Courtiers to carry about them; but this is so portable, as I may hope it may be admitted even into that nice society.  
How careless is the world in giving a good account to God of their time, and yet how curious in making Time give a just account of itself to them? Art hath found means to set such spies and Watches on the Sun, that he cannot look out, but they take hold( as I may say) of his shadow and stay that, forcing it to tell them how far he is gone that day. And who does not harken to the natural Sun's voice, when he cries, Labour while you have light, the night comes when no body can work? This warning all the negotiators of the age take, and thereby measure their intendments: may not then this reproach of our Sun of righteousness be fitted to this practise of the world, when the Sun speaks to you in his own name, then you receive and believe his advertisements; but what he saith to you in the Creators name that sent him, finds no regard or attention in you? for all the informations the Sun brings us,( as to the natural course of our dayes, as also the seasons and properties of our years) are carefully observed; and this is as speaking to us in his own name: but for those intellectual advertisements he offers us,( as the being a visible figure of that spiritual light allowed us to finish our spiritual works; since the motion and remove of the Sun is a continual remembrancer of that eternal night, which is running so swiftly towards us) how seldom do these suggestions, presented in the name of his creator, how seldom find they our serious animadversion?  
How prudent then! nay how blessed are they whose studies have taken so rightly the elevation of their spiritual Pole, that their hours are drawn like so many lines upon every day whereon the Sun of righteousness marks the moral motion of their time. In proportion to whom by practising upon our Watches, as I have proposed, we may by degrees come to make them celestial Dials, drawing from them an account of the moving of Gods Spirit in our souls. Of such celestial Mathematicians it is S. Gregory says, Time runs on, but carries not away the righteous man because it cannot lift him up.  
The fluentness and inconsistency of time has not this inconvenience, to deny us the taking a dimension of it; which( as I have said) every one attends, and thereby rules and proportions his business, his recreations and his religious duties; wherefore God too, to whom we owe all time, seems in this world to stand to our discretion, for what time we will allow him; nay, rather like a Suitor then a sovereign, he says himself he is content to stand at the door and knock to see if we be at leisure; and we ordinarily account ourselves respectful enough to him, if we let him into our thoughts morning and evening, though even then it be custom that admits him, rather then consideration that seeks him. In Courts does not God seem to be lodged only in the chapel, coming seldom abroad into any of the other rooms of State or council? as 'tis the time assigned of course to the chapel, that carries the Courtiers thither, towards Gods presence; whereto they scarce make any free-will-offering of their own time, though God makes this advantageous offer to them, which is verified in nothing more precisely, then in this particular of our time, Give and it shall be given unto you, a good measure pressed down, and running over into your bosom; for the exchange proposed is no less then eternity.  
To such therefore as shall be persuaded by these considerations, to exchange even what they cannot keep for what they can never lose; I will recommend a very profitable method for this commerce: which is, to assign some of their best moments to this negotiation, namely, the first of every morning as soon as they find their souls( as I may say) quick in their bodies, since every mornings waking is an image of our first animation, as every nights sleep is of our expiring; for surely the first born of our souls are most specially due to their Creator, which was insinuated by Gods claim to all the material primogenitures. And of the spiritual issues of our lives, these first-births of every day, are the fittest to be offered; not only as they are of obligation, but as of most benefit to ourselves: for this first motion of our wills may easily dispose and apply our fancy, before the seducing spirit( which always watches) hath presented it with any light images to play with; who when he thus finds the holy Spirit possess●d of his avenues, will be fain to go, at least, a great way about, before he can get into our apprehensions. Now sleep naturally allays and stills the storms of our passions which rise in our fancies( that emotion which continues in sleep, deserving rather to be called air stirring, then wind blowing, because it disorders not our reason) so that the morning finds our minds much calmer and ev'ner, then after the imagination hath stirred up the sensitive appetite, by such species as incense that turbulent part of the soul. Wherefore before this discomposure and division of the souls faculties, the morning must needs be the fittest time to look upon it in the most united and entire condition; and consequently the properest to offer it to God, who demands the whole heart, mind, and strength of man  
Moreover, some few grains of incense will perfume the Temple of the holy Ghost, more then a far greater proportion, after it hath been annoyed with ill savours: wherefore in this first vacuity of our awaking minds, before any vain images have breathed their air into the fancy, I would recommend the firing this gr●●n of incense in the temple, namely, the repeating this word eternity twice or three with an attentive consideration.( For meth nks it may not be unfi●y called a Spiritual mercury, being of so subtle a nature, as we can hardly take it into our mouths but it will fly and disperse ●t self into all the veins of our hearts, and produce some operation:) and I may safely promise, that this little grain, which may properly be termed the se●d of the kingdom of God,) though it seems so small when it is f rst cast into our thoughts, will grow up by degrees to spread-such branches, as even the highest speculations may build their nests in them; for the thought of eternity, when it takes root and spreads in our meditation, is able to bear and support the whole frame of speculative and practical devotion. Wherefore if Courtiers could be persuaded to carry the thought of eternity abroad with them into the usually infected air they breath in; I dare say they would find it an excellent preservative against the common contagions of transitory vanities: For certainly, wheresoever the serious consideration of ●t( which may aptly be called our Ark of alliance with God) shall be placed, all the Idols of temporary trifles, will by degrees, like Dagon, not only lose their hands, but even their heads by this conjunction; And when endlessness and everlastingness is set, in our thoughts, by things uncertain to last one moment, and cert in to end within a very few; these two notions compared together, will easily reclaim any reasonable mind, first from vain act ons, and then from such affections and desires: after which manner we may break off both the hands and the head of the worlds Idol. I will therefore leave this sovereign confection of King David at the beds head of Courtiers, for them to take every morning at their waking; All other things perish; 
Ps. 101  but thou O Lord art the same, and thy age passeth not away  
Having given the mind this breakfast; besides that time of the day which custom assigns for spiritual refection, I will remind you of that motion of making some little pauses at every clock, whether by a mental only, or some manifest Act, as the present occasion allows: Which little Parenthesis needs not be so long, as to break the sense of our present action, and yet its gain of time will be very important. By these steps our thoughts descend easily to our evenings recollection of our whole days employment; which is as requisite for all, who intend to keep an account of their time, as a Journal to a Register. This review and abridgement of the day, keeps the value of our time always in our eye; and as it is truly said of Play, that no body loses so much that plays but ready money, as those who run upon the score; so certainly those who look upon the time they lose, never run out so much, as those who go upon trust with their souls from one confession to another without this daily recollection, which keeps the time ready currant before their minds. And without doubt the life of a Christian should be governed like the course of a Seaman, who keeps quotidian reckonings from every elevation he takes; whereby he judges of his advances and deviations in his voyage. So we by this daily observation and account of our time, come to know whereabouts we are in our spiritual course. Another great benefit results from this method, which is the bringing us acquainted with ourselves, who are very often the greatest strangers we converse with in the world; for our faulty Nature commonly seeks to thrust us into a crowd of other familiarities, that we may not easily distinguish her particular faults; there is an application in the world called the study of men, much esteemed; yet usually ourselves, the only person in the world we are bound to know, is the least studied by us. O that they who cast away so much time upon their glasses, would learn that for the most part, they are there disguising themselves to themselves; whereas this other mental reflection, I propose, shall do the quiter contrary, viz. give them a true representation of themselves, and even the finding themselves advance in years by this recollecting mirror, shall be rather a delight then a displeasure; for time as it runs away, shall bring new beauties to that mind, which is solicitous in this daily review of itself. Wherefore this constant survey of our consciences is commonly proposed, not only in order to proficiency, but even to perseverance in true christianity.  
When I reflect upon the common strain and composition of the world, I conclude it most useful for the close of this discourse, to combat this familiar abuse of our presuming upon the recoverableness of time; which many account upon simply by their own intending it; as if a good purpose very remotely assigned, were security enough for this redemption. How many are there who think it sufficient to allot their old age for this assignation? which is methinks the same thing, as to bid a Creditor provide to pay himself, for God must furnish his own assignment. How foolish an ingratitude is this, to give from God all we are in possession of, and to expect he should be invited to give us much more for the redemption of our forfeit? Let those who design this recovery, consider how improbable this project is,( supposing that voluntary sorrow and repentance is the least they can conceive to offer for this ransom,) to allot a time for this work, wherein naturally we can do nothing but grieve and lament our infirmities and miseries, to wit, in our old age or our accidental sickness, which illegitimates all the species of sufferance, by effacing the mark that only renders it currant with God; that is, the stamp of our own voluntary election: for as there is no time lost but by a free engagement, so there is none to be recovered, but by voluntary penalties. Wherefore to design old age or sickness for satisfaction of our youthful debts, is as if a Merchant should account his Creditor satisfied, by a shipwreck or some other ruin of his estate. Let us not therefore incur this absurd improvidence, but by the warning of God himself, let us( while we have it) redeem the time, because the dayes are evil: and since Christ hath  told us, the ill of every day is too much for itself; let us not venture to put wilfully the evils of many dayes together, but make every day provide for itself by this quotidian spiritual Audit and recollection.  
Oh how admirable is the infinite mercy of God, who says, All the day long have I stretched forth my hands to people that believed me not; answering to that of the Lord will make more stay, not come as yet. What wonder then if he come at last like a Thief in the night and destroy us? for he that for a while is content to stand at the door and knock, cannot be kept out when he will break in upon us; and at that terrible instant how many millions of pleasant years would we exchange for the respite of one sorrowing minute?  
I will therefore propose to all the rejoicers in the loss of their time, either absolutely to resolve never to intend the recovery of their lost time; or else as soon as they do resolve it, to begin; since few will wholly resign their right to a happy eternity, and yet the most part do actually, that which intentionally they disclaim. For, Now, while it is called to day, is the acceptable time, we only are assured of: and only to the spiritual oeconomie of such Stewards, who watch every day for the coming of their Master, this reward is promised, Blessed is he whom when the Lord comes he shall find doing thus, for he will set him over all his goods; which are no less then eternal. Whereupon the holy Bishop of Geneva was wont to give this advice; Let us be so faithful in the management of our time, that God may be invited to trust us with his eternity; in confirmation of which council, I will add this of God himself, 
Eccles. 51.38.  Work your work betimes, and he will give you your reward in his time.    

The sixth Treatise.  
Of Venial Sin. In three Sections.  

SECT. I.  
Of the Nature and malignity of Venial Sin.  
THose who set this Watch we have prescribed upon their hours, may be truly said to disappoint the enemy of his seed-time; leaving him little night by this regular vigila●cie and attention to the p●ssage of their dayes. By which means, his plants th●t are mortally venomous, m●y be kept from taking roo●. Yet are there certain noisome weeds,( which the rankness of our earth doth naturally produ●e, si●ce it was acc●●sed which, though they do not quiter choke the good gr●in▪ yet subtract ●●ch from that aliment w●ereo● depe●d● the thriving and growth of it: wherefore it foll●w● now ●pp si●ely to give some dir●ctions in order to the weeding of these noxious excrescencie●.  
Such I may properly t●rm all our inord●nate p●●sions and affections, that trespass never so little against our rule of loving God and our neighbour; but exceed not so far, as to break off the love du● to either, though they bow it somewhat from the straightness of that Precept, which is the rule and square of it. Of this kind are all our over-sharp angers, or animosities, and all sorts of inordinate appetences, either mental or corporal; which I refer to the title of Passions: and under the notion of aff●ctions, I understand all loves and desires applied even to licit objects, but exceeding in measure the mean prescribed by right reason; which must consequently be some offence against God the Fountain and supreme Being of Reason; and though not so much as to incur His greatest anger, denounced against the full violation of his precepts, yet sufficient to deserve his dislike. Which difference Divines express thus; that those sins which turn our faces directly backward from the way of eternal life, are mortal, as tending to eternal death: Those which do but digress and stray a little out of it,( without the other retrogradation) are venial, that is, pardonable; as adjudged only to temporal penalties for expiation. The last therefore do but divert our souls from the straightness of their course, by some little bending and deflection towards the creature; the other totally avert them by an absolute conve●sion to the creature, fully opposite to the commandments of the Creator; and by this direct opposition, must consequently tend to an eternal separation from God.  
Our laws have terms very proper to explain the distinction between these two sorts of sin. There are some crimes we call capital, and others penal: to this last head, all lesser breaches of the law are referred under the notion of misdemeanours, which are not sentenced to death, but other temporary punishments: So that I conceive Venial sins are significantly expressed to us, by this term of spiritual misdemeanours; under which notion S. Paul comprises these lighter peccancies, of which he admonisheth the Corinthians, I fear when I come, I shall not find you such as I would; lest there be debates, envyings, 
2 Cor. 12 20.  wraths, strifes, whisperings, swellings; that is, little petty ill offices, or trivial vanities; all which are trespasses against the Divine Justice, but not offences that incur capital punishment. And when the righteous man is said to fall seven times a day, it cannot be understood, a downright fall; but rather so many foils given the spirit by the flesh in their continual wrestlings, and contention. For the spirit cannot be said to be thrown down, till it fall from the grace of God, whereof these little stoopings under the frailty of human nature, make us not guilty. But 'twill be needless for me to treat the case as a Casuist, to convince the dissenters from this doctrine; since they who disagree with us, are the most concerned, by their own confession, in this cleanness and expurgation I shall propose; because those who hold all sins to be mortal, are the most strictly obliged to endeavour an exemption, even from the least transgressions.  
The most steady hands draw straighter lines( specially when they are to be long ones) guided by a rule then by their own unassisted motion; wherefore our heavenly Father fastened their rule and square to the first children he began to teach, by exterior figures and characters; setting it upon their arms and between their eyes, that in all the strayings and evagations of their thoughts, the presence of this guide might recall them. And surely one of the chief occasions of the obliquity and wryness of the actions of Christians, is the incogitancy, and thoughtlessness on this precept, exhibited by Christ Jesus for the regulation of our lives▪ 
Mat. 5.48.  Be you perfect as your heavenly Father is perfect; which doth not import an equality, but a similitude in perfection; the identity is intended in the kind, not in the degrees of purity, as our souls a●e the perfect images of God in their reasonable nature, not in the extent of their excellence.  
Our part is, to preserve a purity in our thoughts and actions, conformable, though not commensurate unto Gods: We must therefore in the first place, firmly imprint this persuasion in our minds, that this model of uprightness is exposed unto us not only as an attractive proposition, but as an obliging pattern: and consequently, we must keep this resemblance of perfection always in our eye, which he( who first stain'dd our immaculate nature) doth continually labour to withdraw from our attention, to oppose the reparation of the image he has defaced; insomuch as even those who may be said, not to wrestle against flesh and blood; that is, against the grosser impurities of our corrupt nature, 
Eph. 6.12.  are still invaded by the principalities and powers of spiritual wickednesses. There are many, before whom the Tempter dares not appear, but as Lucifer, rising in the morning; for as Prince of darkness, he would rather fright then fancy such commercers. As he compasses the earth he takes all habits which conduce best to his access, respectively to his several addresses: where this subtle spirit finds he cannot easily be received, as in his kingdom like a Prince, he will come even like a pedlar; bring in all kind of toys and trifles to trade for; and with many harmless souls, he hath no greater commerce then these petty seducements, leading them astray by some inordinate affections. The fallacies of trifles,( as the Wise man saith) obscures better things, and the inconstancy of desires perverts well-meaning minds.  
Are there not many well-disposed spirits, of which we may say, they are subject to be overreached by the Seducer, only in the form of a Charlatan; because they will take some receipts from him as curiosities, though they will not trust him with their health? He may put off to them many vain faulty delights, but no foul vicious desires; which may be resembled to the using some outward applications, by the advice of Mountebanks, from whom we would take nothing inward; because we believe the worst end of the one, to be but a harmless effectlessness; but the danger of inward recipes is more serious, which sober persons will not adventure. Thus the Charlatan-Spirit, by his cajollerie, persuades many easy persons to set vain and wanton apparencies, and liberties upon the exterior of their behaviors, which will take nothing questionably dangerous into their hearts; because they believe the first consistent with virtue and piety, and by this insinuation, many venial sins slide into very innocent interior dispositions.  
Methinks I may properly say, there are many who make the same difference between venial and mortal sin, as most women do between the using white or read upon their faces; of which two, the last is accounted cleanly and harmless to the health; the first, foul and offensive to it; wherefore many who are very free in using read, will not allow the use of white. So there are divers who scruple not venial sin, because 'tis consistent with the life of grace, and doth much set off to them the gusts of flesh and blood; yet they will not resolvedly admit mortal sin, because 'tis inconsistent with the life of Grace, which they are conscientious enough to prefer before their worldly appetites. But let me desire such weak devotions to reflect, that, as it is said of read, at least, it always spoils the natural complexion; so doth all venial sin take away the proper beauty of Grace, and keeps it so pale, as it never hath the colour of zeal; which tincture should shine out and blaze in Christian virtue. To such infirm discoloured pieties it is, I address this exhortation, and for whom I implore of God his mercy, by the profit of this remonstrance, according to this command of his holy Spirit, 
S. Tho. ep. 1. c. 5. v. 16.  Who knows his brother sins a sin not unto death, let him ask life, and it shall be given him.  
Let all presumers on their happiness in the way of grace, remember the admonition of the Wise man, 
Eccles. 19.1.  He that neglects small things▪ shall fall by little and little; for there is no custom so weak, that hath not more power over our nature, then we intend to give it: insomuch as there are many mastered unawares by those actions, the effects whereof, they conceive to be at their disposure. For as we see children turn round so long in sport, that they fall down at last, when they would stand; so there are many, who playing in the mazes of little faults, bring their minds to such a diziness, as throws them down when they mean to stand and intermit that amusement.  
Nor doth this our common plea of the propensitie of our natures to such declinations defend us; for 'tis not the natural aptness, but our voluntary adherence to these misdemeanours, that is criminal: the one is a charge left upon our estate by inheritance; the other an engagement of our own contracting. The generation that succeeded those first children of Israel, who should have destroyed the Infidels, were not to be blamed for letting them live among them, unless they contracted alliance with them: so these defects, which are left by our first father, like thorns in the sides of our nature, are not accounted our crimes, unless we mary our affections to them. To be naturally prove to vanity, passion, self-love, or intemperance, is neither sin nor shane in this our hereditary state of depravation; for the holy Spirit tells us clearly, 
James. 1.14.  that every one is tempted, and alured by his own concupiscence; which, when it conceiveth, beareth sin. Whereby we perceive that till we join and couple our affections to our infirmities, the pregnancy of our single nature doth not bear any crime without the conjunction with our will, which we must by all possible means decline. For that may be aptly said, in order to this dissuasion, which God spake in the case of these childrens marrying with the Infidels; Surely they will turn your hearts after their gods. 
1 Reg. 11.2.  Certainly Solomon little thought at first, that his dalliances with strange women should have drawn him unto idolatry; but at last, ev n he unhappily verified this principle; He who seeks danger shall perish in it.   

SECT. II.  
The danger of cherishing any of our known faultiness, for fear of inducing habits.  
WE have shew'd you the nature of these spiritual misdemeanours; nor can we too much detect to you the treacherousness of such Inmates, because we are commonly betrayed, by our presumption upon our strength to suppress them when we please; or to keep them, at least, from passing into capital offences. And upon this supposition there are too many, whom we may compare to camels in the Law, which were legally clean in point of their heads; but not so in respect of their feet: for such as will voluntarily retain venial sins only, may be said to be conformable to the Gospel in regard of their heads, that is, their intentions; but not Evangelical in point of their feet, which signify their lower affections: Which purity we know, is counseled by our Saviour, telling us, that he who is washed, must likewise wash his feet. And Saint Augustine says, that these feet are most fouled by our walking in the whited paths of this world; those thorns and briars which prick them, keep them cleaner then that sweet powder they tread so soft upon.  
Wherefore we are bound carefully to shake off this dust; for by our neglect it easily sticks to us; and by degrees, settles to such a fastness that it require● even the warm water of tears to wash it away. We must therefore beware of cherishing even the least faulty affection; because we deceive ourselves if we believe we do but retain it, for we advance it; imperceptibly it winds itself inward, through the folds of our insensitive appetites; so that we discern not how far it is sinuated, till we come to recall it, with purpose to cast it out; then we find how much it hath wrapped and enfolded itself in our desires, and how uneasy it is to extricate this so deeply engaged affection.  
Let us reflect upon that terrible example of the young man in the Gospel, who had observed all the commandments from his youth; insomuch as our Saviour is said to have looked upon him, and loved him. Whereby we may conceive that he came charged with no mortal sin, when he was invited to wash his feet; which had too much, as it seems, of this earth sticking to them, for the following of Christ. That inordinate love of temporalities,( whose power and mastery over him, he knew not) was strong enough to hold him back, even against the force of Christs own voice; and that affection which till then, had not ventured to attempt the breach of any commandment; when the question came between the breaking that inveterate habit or the command of Christ, the custom of loving the world carried it against so practised a religious conformity.  
And do we not frequently observe, that familiar practices blind even zeal itself, as to the discernment of our errors? For with what zealous fervour did Jehu destroy the Temples of Baal; and yet connived at the standing of Jeroboams golden Calfs? It seems that Time and Custom had so cover d over that unconformitie, that the sharpest eyes of zeal could not penetrate the veil of habitual error. Let none therefore be satisfied with their fervour, in detesting all notorious sins; if they find their affections combined and charged with any known diversion from the perfect love of God: for surely it is no proper address to God, for perseverance in the state of grace, to expect this toleration of a friendship and dearness with our vicious nature. Those who study not much to know themselves, should, methinks, be at least as prudent in Gods cause, as they are in the worlds business; which is, not to trust too much to one they know not: and surely; the more they( who by a due inquest, come to any knowledge of themselves) are acquainted, the less they will trust themselves, as to this kind of fidelity: for truly our nature is so treacherous, as we cannot trust her with our frailties without being betrayed into greater faults. How commonly do little offences, that are the children of indifferent actions, become the parents of greater sins? which is the industry of the evil spirit, to exalt his Imps above the stock from whence they are derived. How familiarly do little light vanities beget formal pride? vain and wanton courtings, vicious passions? little loose dalliances, complete impurities? Small disgusts and dislikes, direct hatred, and uncharitableness? The same issues have all other vicious extremes, which are at first derived from small excesses: so easy is it for him( who ( who was able to corrupt the sincere stock of our whole nature) when he finds these corrupt shafts rooted in us, to engraff upon them graffs of another species; the fruit whereof shall exceed the nature of the root that bears it. For thus by these degrees, the shaft of venial sin rooted in our affections, comes to bear the fruit of mortal, which is, Death.  
Let us consider whether that subtle enemy, who can taint and vitiate even our best practices and dispositions, by insinuating vanity and self-love into them; whether it be likely he will leave vicious habits, stoping short of his end? For he gets nothing by carrying souls no farther then Purgatory; all pains that purify, being rather tortures to him then triumphs. And surely we may imagine, that even the flames of Purgatory work upon the evil spirits by way of incensing their envy against such whose punishments they perceive to be in order to their eternal triumphs; whilst they know their own to be in consequence to a sentence of endless torment.  
We cannot therefore but reasonably apprehended to be at last carried farther by these perverse inclinations then we intend. Let us not be deceived by the slow motions of the evil spirit; concluding, that because we have long entertained these venial sins, without their having carried us to any mortal, therefore their course is limited. For it is a consequence to the Devils restrained power, to act but slowly and indirectly; it is ●ods special property to will and act both at once. Wherefore the Devil does not undertake to throw any down perpendicularly into hell, but leads them by winding and turning descents: the motion of the serpent being flexuous and crooked, the subject moved must needs follow the manner of the mover. Hence it is that we should rather apprehended the farther progress of such sins, by their long possession of us, then judge of their innocence by their dilatory effects: for we cannot conclude of our power to restrain them, till we have really ejected them; and those who are upon that undertaking, will soon perceive, that even their own will( upon the strength whereof they rely for this delivery) is half gained against the proposal of the understanding; and as S. Augustine informs us in this case, they shall find but a velleity, or half willing, not an entire union and declaration even of that power towards this dispossession.  
If S. Paul( who had the power of casting out all Devils but his own) did so much apprehended his encroachment, shall we venture to harbour any of the evil spirits emissaries, and presume we are still masters of our house? It is a certain rule, that the Devil was never gained and made a friend of by good acknowledge; nor ought we to suspect him the less for our having been long, as I may say, well used by him, without any manifestation of his mortal malice. Our Saviour Christs example hath taught us how to proceed with him: He would not admit the Devil so much as to praise or honour him; to intimate unto us, that even when he appears the most fair and harmless, he is not to be allowed the least correspondence.  
How different from this of Christ, is the style of the world? where, in point of praises and commendations, the design is seldom suspected, though commonly there appears evidently more of the interest of the giver in them, then of the honour of the receiver. To this sort of seducement, the frailer sex is so subject, as even when the Tempter is in the posture, and figure, most speaking this condition,( that is, in the fairest state of nature, and dresses of art) then he finds the easiest admission, and the greatest confiding. But let me humbly advice that sex to be very suspicious of all praises that refer to the perfections of single nature: for if there be true matter of some excellence in their persons, they are in danger enough with their own glasses: but if there be no real occasion of praise in them, they are in danger to be deceived, notwithstanding their own glasses: so apt are they to be abused in this point, that they will commonly take any bodies word, rather then judge by their own eyes in this kind of self-knowledg: they cannot therefore be too scrupulous in giving access to praises, and valuations of their persons. For surely, I may surely say, that most of those advertisements addressed to the exterior of women, by the Charlatannery of the world, are like mercury water, which though it may smooth and whiten the cheeks, yet blacks and corrupts the teeth; so that while that( which is only for show and unnecessary) is mending, what is for use and necessity, is impaired: just thus( in the case of these feminine flatteries) as the body, whose beauty is not necessary, is somewhat graced; the soul whose purity is of absolute necessity, is most commonly discoloured and polluted.  
This admonition is one of the most pertinent I can conceive for that sex, which is naturally less exposed to mortal sin, and more unto venial then the other; they having many customary and connatural restraints upon them, as to the grosser vices, from which men have no retention, but that of conscience. They therefore ought to be the more scrupulous in cherishing any of those diversions from piety, which the custom of the world will rather countenance then reproach to them: for those faults, whereof shane doth advertise them, there needs not a slander by to prevent such oversights. And surely it is to be imputed to these habitual, though but venial peccancies, that we find so many of an indifferent temper in devotion, and so few of an edifying zeal; for these little mental obstructions breed that spiritual Green sickness which we see in many dispositions; whose spiritual performances it renders so pale and discoloured, that there appears no blood of devotion( which is zeal and ardour in pious employments) and as in natural sickness, so it happens in this spiritual; such infirm mindes never thriving until these obstructions be removed.  
In conformity to this, the holy Bishop of Geneva says elegantly and truly, that venial sins in well disposed minds, are like Spiders got into a Hive of Bees; which, though they do not kill the Bees, yet they always spoil the hony. The same mischievous consequence results from this other intermixture; for if grace itself be not lost, yet the fruits and works of it, at least, are kept from thriving by this ill neighbourhood. Nor can any, upon consideration, expect less then a great abatement and deprisure of their souls in the account of God, when his pure sight beholds this protected impurity. How conducing are any such affections to that State which our Saviour recommends? Blessed are the pure of heart, for they shall see God. Sure it is, that the great business of a Christian in this world is to intend the seeing of God continually, as clearly as the eye of faith can discover him; and undoubtedly these grains or motes willingly left in that eye, keep the sight of it from being laid wide open towards the object, suffering it to look up but intermittingly, in such a sort, as material grains or motes got into our natural eyes, keep them twinkling and half open; and by that means contract much the extent and pleasure of that sense. No less certain is it, that such inherent impurities shorten the prospect of Faith towards celestial objects, and render the exercise of that spiritual view uneasy, and undelightful: for unless that eye of the mind be clean and pure, the whole powers of it will certainly be very much dimmed and obscured. Wherefore all such as have these films and thin skins of impurity growing over the eye of their faith, although they find no sensible pain, that is, no notorious offence to their conscience, yet( if they desire a clear discernment of their way, and to look far before them, in order to their safest passage) must they intend the cleansing, and abstersion of these darkening interpositions.  
We may therefore conclude this exhortation to all well-affected souls, cherishing their venial sins, with this advertisement; that it is a kind of Balaams divinity, to love the reward of iniquity, and yet to profess the desire of dying the death of the righteous: So great danger is there to affect and entertain the pleasures and flatteries of perverted inclinations, even while we purpose to live the life of the virtuous and innocent; for this very presumption of restraining( when we list● our voluntary defects, is the greatest of our faults, when it is relied upon, for our justification; since, surely they who confided in their purposes of limiting the progress of such faulty affections, do methinks, as if the children of Israel after they had married the forbidden women, should have made this excuse, that they did it not to have children by them; it being no less probable, that our affections coupled with these inordinate appetites, should beget a fouler issue. They therefore who desire to secure the subjecting their own frailties, must endeavour the suppression, not connive at the support of any of their vicious infirmities; 
1 Pet. 1.14.  in conformity to this solicitation of S. Peter, As children of obedience, not fashioning themselves according to the first desires of their ignorance; but as he who hath called them is holy, so let them be holy in all manner of conversation.   

SECT. III.  
The means of rectifying our inclinations, perverted to Venial Sin.  
VPon these proposals of Christian purity, methinks, I meet divers senses, even in the virtuous and well-disposed hearers; very many with Sarah laughing behind the door, at the improbability of this transcending of their own nature( considering the inveterate habits of these kinds of defects) and little hoping this fecunditie of grace, which they notwithstanding, sincerely desire; some few indeed with the blessed Virgin, surmount the bounds of their own nature, and( persuaded of these strange effects of grace,) do with an humble affiance, ask this question: How shall this be done: since we find no aptitude in our nature to this state of purity? To these I may safely answer in the terms of the Angel, the power of the Hig●est shall overshadow you; and as you believe with promptitude, so shall you be delivered of this burden of your nature with a more gracious facility then those others; to whom also I may reply,( in our Saviours words to the doubting Father in the Gospel, who desired him to help his son if he could) If you can believe, all things are possible unto God: whereby I suppose a lively active faith, working by proper natural means suggested by grace, in order to redressing this crookedness, by a frequent bowing our nature against the bent it stands fixed to, through customary declinations; for surely, there are many single desirers of purity, who in themselves, may ask this question of the weak disciples; Why cannot we cast out these evil inclinations? to which their answer is annexed, that these kinds of evil habits are not to be cast off, but by fasting and prayer; that is, by abstaining from such practices as feed and nourish these natural appetencies, and by a zealous recourse to God for his concurrence with this endeavour to rectify these perversities.  
These two expedients are to be conjoined; for he( who while he prayed to God to be delivered, should not actually labour to retrench some of his faulty customs) may be justly reproached with such a meanness of spirit, as one who underhand sought to do ill offices to an enemy at Court, and yet flattered him every day before his face; which surely is an gigantic proceeding with the master and discerner of hearts, who may well answer such suitors, in words you aclowledge God, but deny him in deeds.  
And those who( upon the strength of their own natural virtue) presume to master their vicious propensities, without much recourse to the auxiliary power of prayer, may be charged with such a vain bravery, as one who would choose rather to combat a wild beast in duel, then use any art to destroy him; for certainly our animal part will be too strong for our single rational in this encounter. We ought therefore, undoubtedly to confederate these two powers of prayer and practise, against the habitual possessions of these corrupt inclinations. In order to which method, this council of our Saviour is very proper, the one you must do, and the other not omit.  
The first Principle whereby we must direct our Conduct, is, that all our faulty affections and familiarities are not totally to be devested, and dismissed together. We know our declining nature does not so much as fall perpendicularly into extremities of 'vice, but commonly sinks and slides downward by flexious and obliqne descents; much less can we expect it should remount this steep point of purity, but by many turnings and pliant insinuations, both of grace and reason. It is remarkable, that when God by his own immediate power, delivered and conducted his people out of Egypt, 
Exod 1●. 17.  he would not carry them the nearest way through the philistines, lest being to combat so strong enemies in their first enterprise, they should be frighted and return back into Egypt, rather then adventure to overcome that opposition. Whence we may derive this instruction, not to presume to carry our weak nature, at first parting from our habitual appetites, that way which seems the directest to perfection; lest by meeting with too much repugnancy at once, we may be frighted with the difficulties, and retire back to the customary eases and inclinations of our corrupt nature.  
The method therefore I would propose, in order to a delivery from the dominion of our faulty adherencies, is to begin to disband them by their least parties; undertaking at first the di●using some of our least affencted familiarities, which many times serve as wedges to combine the greater and master affections. And this course has not only some facility, as to the prevailing upon those special enterprises, but likewise conduces much to the loos'ning of the whole band and compact of our imperfections. Wherefore let not those who are conscious of never so few of these habitual misdemeanours, persuade themselves they are so inconsiderable, that they require not this constraint upon their nature; for every thing that is displeasing to God, is made great by the act of accounting it little. S. Paul relied not even upon his being unconscious of any offence, considering God was to be the judge of his purity. Nor let any who are overrun with never so many of these weeds, neglect this essay, upon the belief of the impossibility of their delivery by this method of beginning to pick out the least and loos●st of these inherent faults: for surely they may be undeceived very aptly, by the common Parable of the Husbandman, who sent his son to cleanse a piece of ground covered over w●th weeds; who( as soon as he saw the multitude he was to work upon) apprehended an impossibility in the task; and therefore lying down in the field, slept out the time appointed for his labour: after some dayes, being asked by his father, whether the work were finished? he answered, that he had not so much as attempted it, upon the belief of its unfeasableness. Whereupon, it being demanded what he had done all the time he was appointed to labour upon it, and he confessing he had lain down and slept out his hours assigned to what he conceived so impossible; his father desired him to take this advice; namely, to return into the field, and begin to work but the first day as long as he was wont to sleep; and after some dayes trial of this course, if he continued in despair of finishing, he should be excused from his pursuance of it. Presently then, in conformity to this order, he began the work; and being disabused in point of the infeasableness, pursued his task, and perfected it in less time then he had before lost in sleeping. This is easily applied; for surely there are many minds well grounded in faith and piety, which are notwithstanding much annoyed with these weeds of faulty affections; from which they never attempt a delivery upon this misperswasion of the improbability of the design; which, if they had but begun once with this method of loos'ning and casting out the least of these peccant customs, would find by degrees a facility towards an entire expurgation; 
2 Pet. 2.9.  remembering that God knows how to deliver the godly out of temptations.  
Such therefore, as are but tainted with some few of these trespasses, will account it a gentle expedient, to endeavour the clearing only the least of them at the first essay; and those who are pestered with many of these undue affections, cannot account it a severe injunction, to discharge themselves of their least delighting familiarities. To make a trial of what that change will produce; let those who have so long known the pleasure of yielding, but once experience that of resisting a temptation: this very motive of variety may be allowed to some effeminate minds, to sweeten at first this self-denial. And surely, I may say with S. Paul, that at the beginning of this redressment, whether in pretence or in truth this reformation be essayed, it may be admitted; for God doth often allow imperfect motives, to make the first overtures towards perfection. And I may promise upon this essay, that since custom did render even the servitude of the spirit, under the sense agreeable, it will much more make the liberty and dominion of the Spirit over the inferior party, joyful and satisfactory.  
This proposal doth, methinks, voided the Common Plea, whereby we seek to defend these kinds of possessions, namely, the frailty and infirmity of our nature: for surely, there is no pretender to virtue, that will not be ashamed to claim so much privilege against the rights of it, as to be excused from attempting this clearing of the least mote in their eye. As for instance, They who are apt to be distempered with inordinate anger, let them propose to themselves, the checking this passion, at first, in some of the least provocations that ordinarily occur. Such as are affencted with the vanity of apparel and curiosity in personal adornments; let them resolve to quit some one of their least fancied, and least noted excesses. Those who are over delicate, or profuse in their diet; let them begin to retrench some of their most inconsidered superfluities. As also, they who trespass in licenses of their tongues, for all sorts of idle words; let them but restrain these liberties in some of their weakest temptations: and this same order directs us in all our several peccant habits, and inclinations. For here it may be fitly applied, what Moses  told the children of Israel of their enemies the natives of the Land, You cannot destroy them all at once, lest the beasts of the field increase upon you: so all our mundanities are not to be assaulted at once, for fear of our sensitive natures being subject to too great and sudden a desolation, and dismay'dness: I may therefore say with Moses, Your God will destroy them by little and little. And to smooth to them the first entry into this reformation, they may be allowed to account, at first, that single relinquishment to be the only one, wherein they are to constrain themselves. The advice given by a holy person, as to the contending against the foulest temptations, will serve much fitter in these less criminals; which is, so to combat, as if that single conflict were to be the last enemy we were to encounter. For the very victory will give us fresh courage and confidence to assault and master the remains, upon the prevailing in our first ent●rprises: even our nature has another spiritual succour,( which▪ though it may be imperfect, as to the meriting, yet is not improper, as to the exciting us to the undertaking of new difficulties,) namely, the very self-esteem which commonly steals in along with all the conquests of the rational part upon the sensitive; so that after our first victory, it may safely be expected, that even our self-value will not negligently rest in a subjection to the remaining defects; but be incited and inspirited towards an attempt upon the rest of our imperfections. And by this means, that virtue which was infirmed by the weakness of nature, may come to be perfected even by her infirmity.  
For the truth is, our disability to restrain most of these trespassing liberties, arises from our insinceritie in controlling them: because, for the most part, we use them, as we do wanton and knavish children, whom we chide in such a sort that it passes rather for a cherishing of their life and spirit, then a serious dislike of their forwardness: thus we commonly complain of our frailties, and seem to wish them redressed, but enter not into any serious method of reformation. Upon which subject S. Gregory says very pertinently, We are so untrue to ourselves, that we yield to be flattered by our shames; and that we may sin with the less reproach, we are content to own our unworthiness, our nature exchanging even her pride, to purchase her meaner passions. Now by this expedient I propose, upon the suppressing of any of our faults, our rational part begins to delight in that superiority, which exceeds the former sensible delectation; and well disposed spirits come quickly to profess with the Psalmist, Sinners have  told me of fabulous pleasures, but they are not comparable to those of thy Law.  
Let me therefore beseech all virtuous minds,( for to such only I direct this Remonstrance,) to consider how unreasonable it is, to entertain any, never so little sin, pretending to excuse it by this infirmity of our nature; when for that very reason we are advised to expel it, in regard of our proneness to be drawn by every little fault into greater infidelities. Wherefore rather then use the infirmity of our vitiated nature, to cover and palliate their offences, let them serve themselves of it, to discover and represent to them frequently, the misery of their condition, and the peril of yielding in any degree, to this unhappy propension: And since the inculpableness of their merely natural imbecility, abates to them the shane of owning it, let them not at least voluntarily surcharge themselves with such imperfections, as want that excuse and extenuation: for when the will conspires to propagate our hereditary infirmities, how can the spirit hope to cover this affencted nakedness with this ordinary fig-leaf laid upon it, 
Gen. 4.7  of saying, The woman thou gavest me for my companion( that is, the frailty of my sensitive nature) tempted me? when the spirit is assured thus by the Spirit of God, though sin lieth at thy door, yet his desire shall lie under thee, and thou shalt rule over him.  
To all such as God shall be pleased to move by these suggestions, I will humbly propose this way of entry into this course of spiritual purgation, by a resort to the spring of all perfection Christ Jesus, and by possessing themselves of his interior presence, by that means he has left his Church: for Christians need not treat with him as Moses did with God, to condition with him for his going up with them, since they have their God and deliverer always ready to go before them, and led them out of the captivity of these ill habits, into a state of freedom. And surely; nothing is so powerful to engage our nature to an intendment of purity and cleanness, as the frequent receiving of such a guest as our Saviour Christ, who delights only in the neatness of his entertainment; towards which, the preparation we make by cleansing his lodging, is a work, our nature is easilier persuaded to, then upon our ordinary days to intend so much order and decency: for when we frequently dress up the Altar of our hearts, and undust it from all these little foulnesses, by degrees we come to be aided even by one weakness of our nature, towards the delivery from others; our merely natural shane to find ourselves so often repeat the same faults, and bring back still the same self-accusings working upon us, and often rectifying some perverse inclinations, by the very disdain of such an imbecility.  
There is nothing therefore, in my understanding, more conducing to this clearing and unobstructing our minds, then frequent confession to the same spiritual director; emptying them often of these peccant humours, and replenishing them with the bread that came down from heaven: which by degrees changes and improves the whole constitution of our minds, and dissavours to them the sharpness and piguantness of those vain and light relishes. And surely, our spirits must be disgusted with those unwholesome relishes, by the gust of some other savour of a nobler and higher delight; which are spiritual suavities, whereof S. Peter says, Dulcis est Dominus si tamen gustastis: God is sweet above all things, when he is once truly tasted: and to induce a right taste of the sweetness of God, there is no so ready means, as to feed upon him often in that celestial manner, as he has left himself in his Church; which hath this conformity with our feeding on him in the state of glory and vision, viz. that the frequent participation gives rather fresh appetite then any satiety.  
And certain it is, that all those glittering passions, which so much affect our senses, get their lustre in the absence of that intellectual light, which as soon as it appears, deads and dis-lustres them. They are but squibs, which in the night shine like stars, but in a bright Sun-shine, have no such splendour: For while our affections are all in the obscurity of sensual appetites, the toys and trifles of this world, crack and glitter in our fight; but as soon as our desires are brought into the light of the Sun of righteousness and purity, all those vanities utterly lose their fire and lustre.  
Let those then, who are well disposed towards purity and sanctity, begin to place their minds in this presence of the glorious spiritual Sun, whose Sphere is in the Churches Altar; and it is very much to be hoped, that by degrees, their affections will be removed out of that darkness, which gives some sparkling lustre to the vanities and levities of the world. But let them not be diverted from pursuance of this resort to the Father of light, because perhaps they find not a present clarity and full illumination in their minds: for this light is commonly infused by such degrees as our Saviour used with that blind man, 
mere. 8.  whose eyes, at the first touch, were but half opened, when he saw men seeming like trees to him; but at the second, he discerned clearly all objects: so by these successive motions, this spiritual light enters into our souls; at first with a twinkling sight, we begin to perceive the vanity and unworthiness of such adherences: afterwards by degrees, we discover clearly the foulness of such amusements; and the great impediment they are to the advance and exaltation of grace. And in that full light, we quickly come to endeavour to disband and break the knot of our vicious habits, and make this svit quiter contrary to our former extenuation of our faults; praying, That our heart may not decline into that iniquity of seeking excuses for our sins.  
And thus we advance into a pious solicitude of picking and sifting out even the least of our imperfections, and delight more in the candour and cleanness of our minds, then we did in those other complacencies and soothings of our fancies; when the Spirit gaining continually upon the sense, resolves as we have born the image of the Terrestrial man, 
1 Cor. 15.  so now to bear the image of the Celestial. And in honour of this Heavenly mans entry into their hearts, such receivers of him are not content to cut down onely boughs, and to strew leaves before him; but even strip themselves of their clothes and lay them down at his feet, to make clean and adorn the way of his advance into their souls.  
For methinks this difference may be aptly made between them who only forbear some vicious practices, which are not much fastened to their inclinations, and such who retrench even their most intimate faulty affections; the first may be said to be like them who did but cut down boughs and strew leaves for our Saviour Christs entry into Jerusalem: 
mere. 11.  but these second, like those others, who stripped themselves and laid even their garments down before him, to honour his presence. The one do but offer what is loose and severed from their hearts; the others present what is the closest and most united to their minds; namely, those most delightful habits, which like their clothes, warm, cherish, and adorn most our sensitive appetites; which the Apostle says, we are so unwilling to have devested, but would be clothed upon them: and consequently such contributors to the honour of Christs triumph over sin, must have the most meritorious title to his last entry and triumph in the heavenly Jerusalem, where the degrees of elevation and precedency, are taken by those of this lifes purity and sanctity.  
If these motives, working instrumentally by the grace of Christ, convince any to make this essay of purging their lives, by this method of undertaking some of their least affecting trespasses; I am confident they will find the same facility towards a full delivery, and those successive degrees of delight in the mastery, which I have promised this pious application.  
Let me then end with this supplication to all persons, free from the stronger chains of the Tempter, yet still entangled in these little snares of Venial Sin; That they would often reflect upon the foundation of this discourse, Be you holy, as your Heav●nly Father is holy: and conjointly remember Saint Johns invitation to this intendment of sanctity, which by the promises annexed to it, may sh●me all such as hope for the one, without aspiring by the other: for they who expect to become like Christ Jesus, when they see him in his highest glory, ought not to forget this condition, 
1 Joh. 3.3.  Every man that hath this hope in him, purifieth himself, even as he is pure.    

The seventh Treatise.  
Of the purgation of Souls stained with Venial Sin. In five Sections.  

SECT. I.  
The Nature of purgatory; wherein great pains and pleasure are conjoined.  
FRom the discourse of Venial Sin, the descent is so natural to the consideration of purgatory, that my thoughts( which have hitherto declined all passages leading towards any controverted devotion) cannot but yield to this propension that carries them into the Survey of It: through which yet they shal pass, rather like travellers, then triers of the ground; making only a narrative, not pleading the case. In order whereunto, I shall offer only a literal relation from the mouth of a most eminent Saint; whom God was pleased to conduct through this state of purgation in this life: which was a noble Lady of the family of Adorni, now reverenced by the name of S. Katherine of Genoua. And I am persuaded, the discourse will so far move even their Reason, to whose Faith it does not reach, that they will admit the opinion as rational, though not obligatory: which shall therefore tempt me to venture the strength of it into both these dangers, the eminency of the Italian Language, and the poorness of mine.  
This holy soul, while she resided in the flesh, being cast into the purgatory of the flaming love of God, which refined her from all impurity, that so passing out of this life, she might immediately be admitted to his presence( the sweet desired term of her love) by means of this amorous fire, she comprehended in what manner the souls departed in charity remain in the local Purgatory, to be purged from all dross and slain of sin; whereof in this life they had not made an expurgation. And just as she being put into the amorous purgatory of the divine fire, remained united to his divine love, and content with all that was wrought in her; so she understood the state of souls in the common purgatory, and gave this account of their condition.  
Souls that remain in purgatory,( as far as I can apprehended) can have no other election but to be in that place; and this, by the order and disposition of God, who has justly determined it thus. Nor can they any more turn towards themselves, or discourse to this purpose; I have committed such sins, for which I deserve to be kept here; would to God I had not committed them, for then I should now go to Heaven: nor yet can they think such an one shall be delivered sooner then I, or I then he: they can have no remembrance of themselves or others, in point of good or evil, which may any ways intend or remit their ordinary sufferance, but find so much contentment in their being conformable to Gods order, and that he should work what and however he pleases, that even in their greatest pains, they cannot think on themselves. They only contemplate the operation of the Divine goodness; which acts with so much mercy to man, in order to the bringing him to himself, that they can have no discernment of either sufferance or ease, from whence may result propriety, or self-regard: for if they could have such sentiments, they would not be in pure charity.  
They cannot even discern that they endure these pains for their sins, nor retain any such impression in their minds, since it would imply some active imperfection which cannot consist with that place, wholly exempt from farther actual sinning. No, the cause of their purgatory they see, only once, as they pass out of this life, and never more; because it would import some self-consideration.  
Remaining then in charity, and incapable of being diverted by any actual defect, they can no longer wish or desire ought but the pure will of pure charity; and being thus in that purging fire they are in the Divine appointment, which is pure charity: nor can they in any point decline from it, being excluded from actual sin, as well as merit.  
I verily believe, notwithstanding this state of suffering, there can be no contentment imagined comparable to that of a soul in purgatory, except that of the Saints in heaven: and this satisfaction increases daily, by the influence of God upon these souls; which augments by the same degrees that the impediment of this influence wastes, and is consumed. The rust and dross of sin, is this interposed obstacle; which, as the fire works off and consumes, so the soul is the more discovered and disposed to the divine infusion. Just as a thing that is covered cannot admit the splendour of the Sun; not by reason of the Suns incapacity, which continually shines, but through the opposition of the covering; whose interposition, as it is removed, proportionably the beams illustrate and clarify the subject: so in this case, the rust, to wit, sin, is the covering of the soul; which in purgatory the fire consumes by degrees, and according as it wears off, the soul is discovered to the true Sun, God himself; and consequently the satisfaction improves, as much as the rust and dross is abated, being the more displayed to the Divine irradiation. And thus the one rises and the other falls away, till the full time be accomplished.  
Notwithstanding which, the crossness of the pain is not remitted, but only its duration contracted. In the mean while, as to the will, they can never account their sufferings pains; so much are they pleased with the order of God, to which their will rests united in pure love and charity. Yet, on the other side, they endure so extreme a pain, as no tongue can express, nor imagination apprehended the least spark of it, unless God by a special favour should reveal it; as by an extraordinary grace he vouchsafed a little glimpse to my soul: but I am unable to infuse the light of it into others with my tongue, though this view which our Lord gave me, never since departed out of my mind. I'll impart to you what I can of it, and such will conceive it, whose understanding the Lord shall please to open.   

SECT. II.  
The reason of purgatory, and comparing the state of Hell with It.  
THE foundation of all sufferings, is original or actual sin. God created the soul pure, simplo and clear from all slain of such; with a certain beatifying instinct, turning towards himself; from which instinct original sin( which in the womb she meets) removes her; whereto, when actual sin is added, the soul is more distanc'd; and the farther she departs, the more malignity she contracts: wherefore God, less still corresponds with her.  
Considering then, that all possible goodness has its nature, by participation from God; who confers it on irrational creatures, as he has ordained in an equal and constant measure, which never fails them; but on the rational, more or less, as he finds the passage unobstructed by sin. Hence it is that when a soul is drawing near to her first pure creation, in charity and candour, the instinct and appetite of beatitude begins to raise and kindle itself; increasing still with such an impetuous vehemency of flaming love, which presses her to her final term that any impediment seems insupportable; and the nearer she approaches, and the more discovers, the more is the aggravation of her sufferance.  
Now, because souls in purgatory are free from the culpableness of sin, they have no interposed partition between God and them; except that pain which suspends the effect and perfection of the instinct and appetencie of beatitude. Wherefore discerning evidently of how great importance every little let and hindrance proves to them; and finding this instinct, by a necessary justice, with-held and retarded from accomplishment: hence arises an extreme fire, even like that of hell, excepting the guilt, which only renders the wills of the damned malignant; to whom God imparts none of his goodness; and therefore they remain in a desperate malicious wilfulness against the will of God.  
Whence it is evident, that the perverseness of the appetite opposed to the will of God, constitutes the crime; and the pertinacitie in the malicious will continues it: Wherefore that of the reprobate in hell,( who have passed out of this life with this malicious will) neither is, nor can be remitted; because they cannot change their will, being once dead, so disposed: in which passage the will is fixed either to good or evil; which of them it was then determined; according to what is written, W●ere I shall find thee,( that is, at the hour of death, in what will, either of sinning or of being penitent for having sinned,) there will I judge thee: of which judgement there is never any repeal, by reason that after this life the liberty of free-will is no more pliable, but stands firm to that posture it was found in at the point of death. The damned therefore being found in that point with a will to sin, carry with them the guilt in an infinite degree; and yet the punishment is not so much as they deserve, albeit what they have in point of duration is endless; but the souls in purgatory retain only the pain of their sin; the guilt having been remitted at the hour of their death, when they were taken in a state of sorrow and contrition, and grieving for their offences against the Divine goodness: wherefore their pain is finite and decreases continually in point of lastingness, as has been explained.( O misery exceeding all other, and so much the more in that human blindness, allows it not a due consideration!) Neither is the pain of the damned infinite in point of quantity, by reason that the infinite goodness of God sheds some drops of his compassion even into hell: for man dying in mortal sin, deserves infinite pain, as well as everlasting time to suffer it. But the mercy of God has ordained the time only infinite, and the pain limited in quantity, for as much as he might justly have infl cted more then he has sentenced.  
O how dangerous is sin committed with malice? because man hardly comes to repent it; and not canceling it by repentance, the crime remains perpetually, as long as the person persists in the liking of the sin committed, or the will of such a transgression. But the souls in purgatory have an entire conformity of their will to that of God; by reason whereof his goodness corresponds with them, and they remain content( as to their will) and purified from all crime; in which respect, those souls rest as pure as at the instant of their creation: for departing this life penitent and contrite, God immediately pardons the culpable part; and there sticks upon them only some dross or rust of their past offences, from which they are after cleansed and purged by means of the pains of that fire; where being clear d from all crime, and united to God by their will, they see God clearly, according to that degree he discovers himself in that state. They perceive likewise how much the fruition of God is to be esteemed: and souls created to that ●nd, feel such an impulse and sympathy of union with God, which attracts them so strongly to him by that natural correspondence between the soul and God, that it is not possible to give any reason, or imagine any figure or similitude sufficient to illustrate this matter, adequately to what the mind apprehends by an interior sentiment: Nevertheless, I will exhibit one which offers itself to my imagination.  
Suppose that in the whole world there were but one loaf of bread, which were to relieve the hunger of all the creatures; and that they were to be satisfied merely by the sight of it. In this case, man( in health) having by nature an appetite to eat; if he could not feed, yet neither fall sick nor die, his appetite would never diminish: and knowing that loaf of bread alone could satisfy him; while he wanted it his hunger could never be eased, but would be kept in an intolerable pain; and the nearer he approached, without being able to see it, the more this natural appetite would be sharp'ned; which by a vehement instinct, is wholly intent upon that wherein consists all his satisfaction. Supposing him then assured never to get sight of this bread; in that instant he would feel a complete hell, like the damned souls, which are deprived of all hope ever to see God, the true food of souls; but the souls in purgatory enjoy the hope of seeing this bread, and to be satiated with it; wherefore they suffer by this hunger, and endure this pain during the time only they are suspended from this divine refection, which is Jesus Christ, true Bread, true God, our Saviour, and our Love.  
As a spirit clean and purified, has no other center of rest but God, this being the end of its creation: so a soul stained and polluted with mortal sin, has no other term but Hell, God having appointed that for Its place; wherefore Judas is said to have gone into his own place; and so in the instant that every soul is severed from the body, it goes strait to its appointed one. And certainly a soul departing in mortal sin,( if it did not find in that point of time, this determination, proceeding from the justice of God) would remain in a greater hell then the other: as being out of that ordination which partakes somewhat of the compassion of God, since he inflicts not so much punishment as the soul deserves:) whereupon not finding a more convenient place, nor of less misery, by the appointment of God, the soul casts itself into Hell, as into Its proper place and center.  
So, in the point of our purgatory; the soul separated from the body, not finding her self in that purity and cleanness wherein she was created; but seeing in her self an impediment, and that removable only by the means of Purgatory; quickly and willingly she throws her self in thither: and if she did not find that appointment apt to deliver her from this encumbrance, in that instant the soul would beget in her self a Hell much sharper then purgatory: for perceiving that she could not attain the desired end, by reason of that obstacle, the attainder of that desire is so much affencted, that, in order to its consecution, the fire of purgatory seems not considerable; though( as I have said) it be in sharpness, like to that of hell; yet considering it as such a medicine, it seems nothing terrible.  
I will add likewise, that I plainly see on Gods part, Heaven has no doors shut, but all who desire to enter may: because he is all mercy, and is turned towards us with open arms to welcome us into his glory. But I find, notwithstanding, the Divine Essence to be of so high a purity, and so much exceeding what can be imagined, that a soul( having but so much imperfection sticking to her, as even the least atom comes to) would sooner cast her self into a thousand hells, then appear in the presence of that Divine majesty, tainted with that blemish▪ wherefore finding Purgatory ordained to take out that slain, she flies into it; and conceives it a great mercy, as a means of clearing that obstruction.  
The whole nature of purgatory, can neither be expressed by any tongue, nor comprehended by any understanding; but this I can discern, that its pains are no less then those of hell: notwithstanding which, I perceive the soul, spotted with the least defect, accounts it an indulgent grace, as I have said, not making ●in some respect) any reckoning of it, compared with the impedimental slain, which intercepts her fruitive love. And me thinks, I see the souls in purgatory more tormented, by finding in themselves any thing that displeases God, and for having voluntarily contracted that indignity, by offending such a Goodness; then by any other sufferance derived from purgatory: the reason whereof is, that being in state of grace, they clearly discern the importance of that impediment, which suffers not their approach to God.  
All whatever I have said in comparison of what my own spirit is certified and possessed of( as far as I have been able to comprehend in this life) is so short and weak; that all views, words, or sentiments, all imagination, all justice, all truth seem trifling, and nothing towards its expression; and I am out of countenance that I cannot find more precise words, and of higher completement. For I see so conformable a sympathy and consonancy between God and the soul, that when God sees her tending to that purity, wherein he created her, he touches her with a certain attractive kind of flaming love, sufficient to annihilate her, notwithstanding her immortality; and transforms her so much into himself, that she discerns her self to be no other then God; who continually proceeds drawing and firing her, and never leaves till he has reduced her to that state and being, whence she first lapsed; that is, in the same purity in which she was created.   

SECT. III.  
The manner of Gods operation upon Souls in this state.  
WHen the soul, by interior light, sees her self thus drawn by God, with so much amorous ardour; through the heat of that flaming love of her so sweet Lord and God, which she feels superabound in her spirit, she( as it were) melts, and wholly dissolves her self. Then perceiving by the Divine light, how God never ceases to draw and conduct her, tenderly towards her complete perfection, with such continual care and providence; and this out of the sole motive of pure love, whilst she on the other side, by reason of this impediment of sin, finds her self not in a capacity of following this attraction of His; that is, this uniting aspect which God casts upon her, in order to this conjunction; and perceiving besides how important this retardment is, which suspends her access to the divine splendour; together with her own instinct, which earnestly wishes the removal of that impediment, that she might vigorously follow that uniting aspect: I say, the sense and consideration of these things, is that which produces the principal pains, wherewith souls are afflicted in Purgatory; not that they are very sensible of the painful part( though it be very extreme) but they resent much more the opposition they find in themselves to the will of God; which they plainly see kindled with an excessive and pure love to them. And this love, together with this unitive aspect, draws perpetually and so powerfully, as if it intended nothing else: insomuch that the soul is so vehemently affencted with it, that if she could find another purgatory surpassing this, to clear so much the sooner this impediment, she would quickly cast her self into it, through the impetuositie of that so consonant and combining love between God and her.  
Moreover, I perceive an emission from that Divine love of certain beams and fiery lightnings upon the soul; and those so piercing and active, that methinks they are sufficient not only to annihilate the body, but even, if it were possible, the very soul. These irradiations have two effects, by the one they purify, and by the other they annihilate: as gold, the more you melt it, the better it becomes; and so much it may be wrought and purged▪ that all imperfection will be voided and evacuated. This effect is wrought by fire upon materialities; but the soul cannot be amnihilated in God, but well may it in itself: and the more it is purified, the more it may be said to be extenuated and amnihilated as to itself; remaining at last perfectly purified in God. And as gold, when it is refined to four and twenty characts, can be no more wrought upon by any fire; because the imperfection only can be separated and extracted: so the Divine fire acts upon the soul, God holding her so long in it, till all imperfection be consum d, and she be brought, as I may say, to the state of four and twenty characts,( supposing every one in their proper degree of purity.) And when she is thus clarifi'd, she remains all in God; who having brought her to himself in this ultimate purity, she becomes thenceforth impassable, because there is no matter left to work upon: whence, if in this pure state she were kept still in the fire, it would be no longer painful; but rather a fire of Divine love, and as it were, eternal life without any contrariety.  
I have explained how that infl●m'd instinct of reunion to God, connatural to the soul, finding an impediment against this conjunction, makes the souls purgatory. Now this last act of love does this work, without any contribution from the man, whose soul is covered with so much occult and secret imperfection, that if one in this life could discern them, he would go near to despair: but this his last state purges and consumes them all by degrees; and when they are consumed, God gives the soul some discernment of them, to the end she may comprehend the Divine operation which raises in her the fire of love, dissolving and nullifying those impurities that are to be consumed.  
And we must understand that those acts wherein man conceives some perfection, are in the sight of God all defectuosities; as in all things which have some show of perfection, to wit, mans sight, his feeling, hearing, his willing, or his memory; in all these, when he acknowledges not their notions from God in all their acts, man contuminates himself: because to render these operations perfect, they ought to be wrought in us, without us, as to the being the principal agents; and the operations of God must be in the man, God, as the first Actor. Such are the effects which God produces in the last and highest operation of pure and clear love in this life, flowing simply from himself, without any merit of ours: which actings of Gods Spirit are so penetrative and incendiary to the soul, that the body encompassing it, seems to consume as in a sharp flamme; nor can ever be eased till it be dissolved by death. True it is, that the love of God which over-flows in the soul( according to my apprehension) affords it such a contentedness, as cannot be expressed: but as to the souls in purgatory, this contentment abates not one spark of their pain; rather that love, by the sense of being suspended from fruition, heightens their sufferance, by the same degrees that the love whereof God has made them capable, is exalted in purity.  
So that the souls in purgatory feel a conjunction of great pain and pleasure, wherein neither of them deduct from the measure of the other. In which state could they purge and clear themselves by contrition, they would in an instant discharge their whole debt; so high and intense a strain of It would they produce: and this by reason of their clear discerning the infinite prejudice of that impediment, which delays their conjunction with their end and consummation, God. And let this be received for truth that even the least farthing is not forgiven those pure souls of what they owe; the Divine justice having so decreed it. Thus it stands on Gods part: as for the souls on the other side, they have no propriety nor election, and can see nothing but simply the will of God; nor desire any other state then that of Gods ordination. If any alms are given them by those in this world, which abridges their time, they are not in state to be affencted by it in any respect, but under the notion of the ●ustice of the Divine pleasure; in all referring themselves to God, who satisfies himself as seems best to his infinite goodness. For if they could reflect upon these alms, separately from the Divine bounty, it would be a propriety and self-will in them; which would intercept their sight of Gods will, and that would prove a hell to such souls: wherefore they remain immovable in all that God appoints them, as well in their ease and contentment, as their pain and affliction; and can never turn their thoughts upon themselves, so much are they inwarded and transformed into the Divine pleasure, being entirely resigned to his most holy determination.  
Insomuch, that if we could suppose a soul presented to the sight of God, having as yet never so little left to purge; this would prove a great injury to her, and become a greater sufferance then ten Purgatories: because that pure goodness, and supreme Justice could not like such an object: wherefore it would be discorrespondent in respect of God; and the soul seeing him not fully satisfied, though there wanted but the twinkling of an eyes time for her perfect purgation, would feel even that, an intolerable condition; and to clear that little rust, would choose rather a thousand hells, then the standing before the Divine Presence with the least remnant of impurity.  
Hence it was that this blessed Soul, discovering these things above treated in the Divine light, was wont to say, I could wish I were able to cry so loud, as might terrify all mankind that are upon earth, with this exclamation, O miserable man! why dost thou suffer thyself to be thus blinded by this world, and against so important a necessity as that wherein thou wilt find thyself at the point of death, makest no provision? All of you shelter yourselves under the hopes of Gods mercy, which you exalt and magnify to cover your improvidence; but you consider not that all that goodness will turn to your condemnation, for having presumed to contervene the will of so sweet and benign a God. Should not that goodness prevail with you towards the striving to comply with his entire will, in stead of imboldning you to transgress it, by this undue presumption? because his Justice likewise must have its due perfection; and consequently, must some ways be adequately satisfied. Presume not therefore upon these kind of words, I will confess before I die, and so gain a plenary indulgence; by which means I shall instantly be discharged of all my sins, and assure my salvation: for, think well, and you will find, such a Confession and Contrition, as is requisite for the gaining of this plenary Indulgence is so hard to be obtained, that upon examination, you will rather tremble, then be confident; and conclude it much more likely to be disappointed, then to obtain this Indulgence.  
I see the souls in purgatory remaining in the discernment of these two operations. The first is, they endure willingly their pains; it seeming to them that they see clearly God has used them with great mercy, considering what they have deserved: and being fully possessed of the infinite dignity and excellence of God, they confess that if his goodness did not temper his justice with mercy,( satisfying the first by the most precious blood of Christ Jesus) even one single sin would not be over-punish'd with a thousand perpetual hells; in contemplation whereof they suffer these pains so unrepugnantly, that they would not abate themselves one grain or scruple of them, acknowledging how justly they are imposed and ordained by the Divine sentence. So that in respect of their will, they complain no more of God, then if they were already in eternal beatitude.  
The other operation is, a contentedness which they feel, beholding the order of God, working with so much love and commiseration in his designs upon souls. And these two operations God imprints in one instant in those souls, who( being in the state of grace) apprehended and possess them truly to the best degree of their present capacity; whence they derive much sati faction, which does not intermit, but rather increases as they approach nearer God. They see nothing as in themselves, but all as in God, to whose pleasure they are more attentive, then to their own pains; and consider not them, compared with the other; because the least fight can be had of God, surpasses all sorrow or delight which can be conceived by man; notwithstanding which superexcellence, yet it alters not in these souls the least grain, either of their contentment or sufferance.   

SECT. IV.  
A Declaration of what passed in the soul of S. Katharine of Genoua; conformable to this state of purgatory.  
THE same manner of purgation which I discern of the souls in purgatory, I find in my own soul; especially, these two last years past, and every day I advance into a clearer perception of it. I perceive my soul seated in this body, as in a state of Purgation, suitable and correspondent to the local purgatory: still in that degree which the body may endure without dissolving; and yet by little and little still augmenting, till the term comes of death and dissolution. I find my spirit alienated from all things( even spiritual ones) which might minister any nourishment; such as is any cheerfulness, delight, or consolation; and it has no capacity of savouring any thing whatever, temporal or spiritual, either by my will, my understanding, or memory; in such sort, as to be able to say, I am better pleased with one thing then with another.  
My interior is besieged in such a manner that all things what ever offered any refreshment, either to the spiritual or corporal life, have been by little and little substracted from it; and since this sequestration, my spirit perceives that all such matters were food and refection for it: but being discerned by it, to be of a consolatory nature, they are all so much disliked and undervalu'd, that they are vanished without ever returning: the reason is because the spirit is moved by a forcible instinct, to discharge itself of all impediments of perfection; to such a degree of self-rigor that it would almost consent to be put even in hell, to attain its intention: wherefore it works earnestly in the separating of all such matter, wherewith the inward man may feed itself; and besieges it so subtly, and so vigilantly, that the least mote of imperfection cannot pass into it without being discovered and rejected.  
And as for the exterior part, because the spirit in no sort corresponds with it, that likewise remains so straightened and besieged, that it can find nothing upon earth wherewith to solace itself suitable to its human instinct and appetite. No other comfort is admittable, but God; who operates all this by his love, moved by his mercy thus to satisfy his Justice. And this consideration imparts much peace and acquiescence, which nevertheless deducts nothing from the pain and pressure; nor could my soul endure so much as could move a wish of stirring never so little out of the divine ordination. She neither can get out of Prison, nor so far as to desire enlargement, till God hath wrought all that is requisite for her due purification: My only contentment being that God may be satisfied; nor can I conceive any greater torment then the least digression from the divine appointment, so just and so compassionating I apprehended it.  
All these things which I have discoursed, I discern; and methinks, touch them, as it were; but cannot find words competent to express what I would deliver: that which I have uttered I find wrought spiritually in myself, and therefore I have declared it. The Prison wherein I conceive myself, is this World, the Band seems to be my Body, and my Spirit, enlightened by grace, is that which is sensible of the importance of being restrained or retarded by any impediment from the consecution of its end and perfection; and this inflicts great torture on the soul, by reason of the sharpness and subtlety of this appetite of union with God: whose ardency is raised by those steps she advances towards him; and consequently the pain is measured by the degrees of estimation she conceives of this divine conjunction. The more the soul is purged the clearer she looks towards God, and the impediments seem the more terrible and afflicting; chiefly by reason that( remaining wholly applied and intent upon God, having no impedimental passion) she judges without any error or seducement.  
The compatibilitie of these two sentiments of pain and peacefulness in the soul may be illustrated, in this manner. As a man, who suffers himself rather to be killed then offend God, is sensible of dying and feels the pain of it; but the Divine grace kindles a zeal in him; which makes him value the honor of God more, then he apprehends corporal death: so the soul contemplating the order of God, considers more that will and appointment, then all the interior or exterior sufferances, how grievous soever they can be rendered; and this because God, by whom this work is wrought, excels all things that can be felt or apprehended. So that the participation which God affords the soul of himself( how little soever) holds her so employed and immersed in that Divine majesty, that she can make no account of any other object whatsoever: therefore she devests all propriety, and neither sees nor understands any pain or damage singly referred to her self; all which( as hath been clearly exhibited in the former discourse) is discerned by the soul in that instant, only when she passes out of this life. Finally, for the conclusion of all, it must be understood that almighty God separates and annihilates all that is left of the man, and Purgatory works this refinement and purification.   

SECT. V.  
The Authors Conclusion upon this Discourse.  
THus have I shew'd the inside of purgatory to those who( perhaps) have hitherto seen the exterior figure only; and that designed by such as accounting it a chimera, have drawn it like one, with antic and extravagant lineaments: doing, as if the Priests of the heathen should have exposed only the outside of the statue of Silenus, which being in form of a satire, was likelier to provoke contempt, then expectation of any thing within it to be reverenced; whereas being opened, it contained an Altar decently adorned with many things accounted sacred in their religion. The maligners of this doctrine of purgatory, have methinks, used a worse kind of indirectness in their exposure of it; by showing only the exterior disfigured and coloured over with fantastic and ridiculous suppositions; setting Indulgences about it, in wry and distorted positions, crookeded by venalitie and corruption. Such a deformed picture they set forth of purgatory, as is drawn very often more by their aversion, then their apprehension; their own judgments not being so dark as their disaffections: But now I hope upon this insight I have given of the interior of this doctrine, I may flatter myself, that even those who aclowledge not any thing sacred or religious in the substance of this point, cannot yet reproach any part of it as extravagant or unreasonable.  
And this occasion remembers me of what passed with a person of our Nation( of a sharp and ingenuous spirit) concerning his sense of catholic Religion; after he had been abroad while, and only seen some exterior practices of it, viz. such as pass through the streets in Processions; where relics and Images are sometimes carried in manners apt enough to scandalise strangers and undisciplined persons in the intention of the Church. Upon which misunderstanding, he was wont to slight and deride much her Ceremonies. In answer to some of his reproaches, he was asked one day by a Priest, if he( who seemed so malevolent to the Ceremonies of catholic Religion) had ever been in the Churches, and seen the celebration of our highest mysteries, and the performance of our Divine Services? he replied that he had already seen too much, since his liberties concerning it were already offensive: but( says he) if you will allow me the freedom of speaking out all I think, after this farther insight into your Church, I will go with you to any solemn exercise of your Religion you shall desire. This condition was agreed by the Priest; who carried him to see high Mass said on some great Holiday, where the Gentleman behaved himself with much modesty and attention to all that passed. And after his survey of the Church, with the order and observances practised; when he came back, being called upon to deliver his opinion of what he had seen; he answered, There is a great difference between your Church and your Street Religion; I confess 'tis great pity this is not the true one, the order, decency and majesty of your worship, savours so much, and becomes so well the direction to the greatness and majesty of the true God. To which the Priest replied, since you are better satisfied with the first step you have made within doors; let me propose to you a farther visit into the inside of our Church,( as I may well call the doctrinal and credential part of our faith:) the soundness and reasonableness whereof, will surely give your understanding a more proportionable satisfaction, then your eyes have received in the difference you have acknowledged between our Church and our Streets. Whereupon not long after, this person, by the same steps as he advanced into the interior part of our doctrine lodged his understanding wherever it came; and never receeded one step back, but remained firmly seated at length in the catholic Church.  
And truly, methinks, these three different views of catholic Religion by an adversary, may be resembled to these three manners of seeing the Author of it, Christ Jesus. The first is such a kind of sight, as if one, who had heard Christ much defamed for a Seducer of mean people, should have met with him afterward in the street, follow d only by fisher men, Publicans, and notorious sinners; considering which appearance, the undervaluing of him were not to be wondered at. The second is as if the same person should afterward have been persuaded to follow him into some house in which he conversed with his followers: where reflecting upon the aminableness of his person, the sweetne●s of his behaviour, the meekness of his speech, the decency of all his motions, the gravity and order of all his actions; these exterior attractives would probably reconcile an ingenuous mind so far to him, as to suggest a desire of being clearly informed of his proposals and motives to the people. The third manner is, as if he should have pursued his information by following Christ till he heard him preach his doctrine, and saw him confirm it by divers miracles: whereupon, in all appearance, he would have remained Christs Disciple.  
Thus those who have heard catholic Religion much traduced in point of the worship of Images and honouring of relics, meeting a Procession in the streets, where the figures and relics of Saints are exposed with much respect and reverence, cannot at first be wondered at for believing this calumny verified; no more then a zealous Jew for crediting the Pharisaical aspersions, upon the first sight of Christ, apparently answerable to their accusations. Whilst those( who are moved but to visit the catholic Church, with reverence and consideration of the exterior religious offices corresponding to the familiarity with Christ Jesus his outward and human carriages and acts) will easily be so far disprejudic'd in point of the doctrine, as to seek the acquainting their understandings with the grounds and reasons of this Religion; which answers to the hearing of Christ preach the conformity of his moral precepts to right reason, and seeing him confirm his supernatural verities by divine Power. And in this method of surveying catholic Religion, that is, by studiously examining the articles of Faith, there appears so much consonancy with reason in all the practical part, and so great force of continued authority, constantly succeeding from Christs own mouth( which is no less convincing then a visible miracle) as in all likelihood will compose a body of motives necessary prevalent, upon an ingenuous understanding.  
I may therefore after this long passage through this fire of love, modestly presume that it has warmed the affections of such, to whose understanding it may perhaps not have given sufficient light. So that it is not unlikely, many may say with the Gentleman I mentioned, that our written differs much from our talked on purgatory; and that surely if this Theory be not true, 'tis great pity it is not; since this exquisite refinement of souls seems to be reasonable, before their admittance into the incomprehensible purity of God; and to have this purification wrought by love is such a means, as all generous hearts, would wish. For how many are there, that would prefer grievous suffering, consorted with great loving, before the being stupidly unaffected with either passion? Wherefore this character of purgatory will probably affect most of those fair ingenuous souls, to which I design it.  
Before I shut up the door of purgatory, I will affix this advice upon it, which may afford a plenary Indulgence to both parties. To those who believe the doctrine, I will propose the living, as if they believed it not; apprehending every voluntary venial sin, as if it were the fuel of the eternal fire, fomented by hatred, not by love. And to such as disbelieve it, I would urge the living as if they did apprehended such a state of transitory punishment, appointed for all those frailties and faultinesses which they own in their lives; not relying upon their single faith for the removing of those mountains of straw and stubble, which our daily imperfections do accumulate; but to be as punctual and precise in the taking off every single straw, that may encumber their conscience, as if it were to sink them below purgatory. And by this care, the first may happily, by Gods mercy, escape it: the last, by the same mercy, pass through it. The rectitude of their affections to God, having moved his goodness to rectify their faith.  
To which purpose, I will conclude with this Prayer, for all such whose conceived light is true darkness, That they may have the grace to embrace the belief of purgatory in this life, and escape the experience of it in the next: really passing as immediately to heaven, by the apprehension of It as they vainly promise themselves, in their dis-belief and inconsideration of it.  
Let, therefore, the result of this Discourse, to all Auditors, be the raising a most vigilant attention to this remonstrance of S. Peter, 
2 Pet. 1 4 to the 10.  that God hath given us exceeding great and precious promises; that by these you may be partakers of the divine Nature; having escaped the corruption that is in the World. Wherefore the rather brethren give diligence to make your calling and election sure; for if you do these things, you shall never fall: but so an entrance shall be ministered to you abundantly, into the everlasting kingdom of our Lord and Saviour Jesus Christ.    

The eighth Treatise.  
Of Peace and tranquilitie of Spirit, in all occurrences. In three Sections.  

SECT. I.  
What this Peace is; and the advantages of it.  
HAving shew'd that grievous pain, and great peace are really consistent in this impeccable State of Purgation; it will be yet more useful to discuss how in this our present state of perilous temptation, a fair peace and serenity of mind may be maintained in all our exterior troubles and agitations.  
'Tis much debated, what disposition or composure of mind is the most proper, in order to a spiritual progress and tendence to perfection: whether the enjoying much light; or remaining in privation and obscurity: whether the being softened and sweetened by the due of Heaven in the exercises of piety, or being exercised by dryness and barrenness of Spirit: and for the exterior condition, whether the ease of health, or the vexation of sickness, the conveniency of plenty, or the constraint of poverty; the privilege of honour, or the quiet of obscurity, are the most conducing to a spiritual proficiency; and it may be rightly determined that the readiest and safest way to this end, is to keep our mind in a constant peace, in all the several states and conditions of this life; to settle our spirit in an equal repose, and sustain that in an invariable acquiescence. So that this answer of the divine Oracle may resolve all inquiries, 
Psal. 33.  Seek peace and pursue it.  
Which being admitted, three things may happily be demanded: First, what this peace of the mind is, and the blessings of it. The second, how we should obtain it. And the third, how we should conserve it.  
To answer the first, we cannot do better then offer S. Augustines definition: Peace is the serenity of the mind, the tranquilitie of the soul, the simplicity of the heart, and the band of love. And the same Author elsewhere spreads the branches of this root, more at large: saying, Peace is a ranking and disposing of things consonant and dissonant, in such proportion and order, that each one holds the proper place and rank belonging to it. Whereby he means( as he says himself) that Peace is nothing but the tranquilitie of Order: which consists, as S. Thomas explains it, in keeping all passions, wherewith a man may be affencted, from rising into such a degree of turbulencie as may discompose the calm and tranquilitie of our understanding or affections.  
Wherever things are in order and their natural position, there peace must consequently be found; and on the contrary where things are confused and misplaced, there must certainly follow trouble and discord. In this sentiment S. Augustine says: While things are out of their rank and order, they are troubled and disquieted; as soon as they are reduced into their due place, they rest and are at peace. And in pursuit of this subject, he says, The peace of the body, is the just and equal temper of the first qualities, and the convenient position of all the parts of the body: the peace of the sensitive soul is the quiet of its appetites; the peace of the reasonable soul is the mutual concord between the faculties and their operations; and the peace of the whole man, consists in the conformity of his will, to that of his Creator; This then is a declaration of what is meant by that term Peace.  
And of this inestimable treasure( whereof the Mine is, even in our own enclosure) we cannot make too great account: Wherefore the directors of spiritual life, advice the intendment of this peace of spirit, as the most solid foundation of all piety, considering that the two chief blessings of this life, are the grace of God and the peace of the soul; and consequently, the greatest evils are sin and disquiet; whereof the first extinguisheth grace, and the last expels peace. Wherefore we may observe that S. Peter makes this his first wish to those to whom he addresses his instructions: Grace and peace unto you be multiplied. 
1 Pet. 1  And S. Paul makes the same entry into most of his Epistles, saying,( in pursuit of this recommendation) The wisdom of the Spirit is life and peace; 
Rom. 8.6.  inferring that a spiritual life essentially consists in this interior harmonious acquiescence.  
For as the life of the soul is grace, so the chief vital act of this soul, is this kind of peace. Hence it is, that when our enemy fails of his attempt upon our grace, he turns his assault upon our peace of mind: which if by any artifice he can carry, the other is exposed to imminent peril; a troubled mind having in it as many breaches for the evil spirit to enter, as it has several overtures of trouble and disquiet. And such spirits are not only laid open, but almost blinded, as to the defensive part; since the clouds of passion intercept the light of their discourse and reflections, by which they should act against this invasion: for there is no discomposed soul that has not some tincture of that timiditie, which the holy Spirit says, 
Wisd. 17.11.  is a betrayer of the consideration of succour.  
Whereas peace and serenity of mind afford a clear sky towards the discernment of the Enemies approaches; and in this calm light, the spirit looks easily round about, through all the latitude of our understanding, to reach defensive notions, counterpointed to the offensive suggestions. They therefore who desire to advance securely in the narrow way of Virtue and piety, ought in the first place to resolve a continual vigilance and attention upon this interior peaceful constitution; and likewise, endeavour an equal tranquilitie and composure in all their exterior demeanour: Whereby they may promise themselves the arriving in safety to a good measure of perfection; because this state is an excellent disposure of the soul for Divine Communications. Upon which subject S. John Climacus says, This tranquilitie of the soul is adorned with shining virtues, as the Firmament with stars; and may therefore be fitly called the Firmament of the Spirit. Wherein too, seems most manifested that high Prerogative of the Grace of Christ, 
2 Pet. 1  S. Peter speaks of; Whereby are given unto us exceeding great and precious promises, that by these we may be made partakers of the Divine Nature. For the soul in this State, becomes a lively image of that nature, which is infinitely sweet and calm, incapable of any trouble, whatever it does, or is done to it. And indeed this similitude is not acquired, by the activity of the Spirit in any virtue, so much as by this equanimitie in all occurrences.  
In all bodies that have circular motions, there is one point which rests firm and immovable, and the parts nearest to that point, have the less motion; whereas those that are farthest from it make a larger circled, and move swifter: God is that immovable point in the Universe, about which all the Creatures are turned; to whom the nearer we are seated, the less motion and unquietness we are subject to: and the more we are removed from him, the more we are agitated by violent revolutions. Wherefore David says of God, his habitation is of peace: whence it follows that the evil Spirits state is perpetual trouble and agitation. As the whirlwind passes, so is the wicked; but the righteous is an everlasting foundation. 
Prov. 10, 2●.  In proof whereof, the holy Scripture always expresses the condition of the wicked by some restless similitude, as the circulation of a wheel, the ventilation of stubble before the wind, or the estuations of a stormy Sea. And on the contrary, the state of the righteous is always described by things fixed, serene, and uniform; as Rocks, Stars, and Columns. So that 'tis not only unquestionable that this peace is the way to perfection; but it may be said, it is the perfection itself which this our imperfect condition doth admit: For surely the perfectness of the soul rests in the peace and concord of all the powers, as that of the body doth in health, which is nothing but the peace of its humors and members. Wherefore S. Augustine says, Perfection is found in peace; and for that reason the children of God are called Peace-makers. And S. Ambrose affirms, the supremest point of wisdom is tranquilitie of spirit. In order whereunto, the great maxim of Spiritual persons is unum fieri, to become one; to remain in an identity of mind. This is the nearest access we can make to that unity from whence we are derived, and to the accomplishment of our Saviours prayer, being one, 
joh. 17.  as his Father and he are one. And for our comportment in the exterior commerces incident to our vocations, this peace disposes us excellently to converse with our neighbours, and qualifies us to treat with them more acceptably and more efficaciously▪ for this maxim holds in morality, that it is proper for what is fixed and stable, to turn and move things movable: So that a peaceable and settled mind is most capable to calm and pacify such as are troubled and distracted. To this spirit of christianity the winds and the waves of Passions are obedient: for we have often experienced that the sweetness and meekness of the children of God ( the blessed Peace-makers) hath allayed the storms of turbulent Spirits.  
Since then this peace is so great a treasure, that it contains even all Christian perfection; let us, by the advice of S. Paul, 
Heb. 4.  Make hast to enter into this rest, since this spiritual Sabbath may be entered into by the sons of God. And such souls as celebrate this interior festival of the holy Spirit, enjoy unconceivable delights and solaces; of which even the body partakes as the animals among the Jews did of their Sabbath: for the peace and suavitie of the spirit over-flows the sensitive portion of the soul, and affects it with a sensible joy and delectation.  
Of this state of Peace, the light of Nature gave the Philosophers some glimpses; but surely single reason is to this accomplished composure of our spirit, but what the ceremonies of the Synagogue were to the Religion of the Church of Christ, viz. shadows only and figures of this reality: For the discourses of the ancient Rationalists did but prefigure this true and real serenity of mind, which the holy Spirit was to effuse abundantly into the state of christianity. It is therefore a special gift solely appropriated to Christians. Whence our Saviour is entitled the Prince of Peace, his Divine Person having brought it ●●●●t into human nature by his conjunction with it. Wherefore S. Paul calls him, Our Peace: at his birth, the Angels with joyful acclamations proclaimed this Peace; a little before his death, to show he did not intend to carry it away with him, he left it by Testament to his Apostles; and after his resurrection, to confirm his donative, he saluted his Disciples often with, Peace be unto you; and to keep them in a continual use of this gift, he commanded them to proceed in a frequent distribution of it to all houses where they should enter. Since his peace then is our portion, let it be our chiefest attention and exercise; 
Wisd. 8.10.  let us resolve with the Wise man. To take it to live with us, knowing that it will be a counsellor of good things, and a comfort in all cares and vexations.   

SECT. II.  
Of the means to acquire this Peace.  
AFter the exposure of this admirable blessing, methinks I see every one enamoured of it, as it imports their case in this life; and addressing their svit to Christ with the Samaritan, for some of that water, which should keep them from ever thirsting, and taking so much pains as to come to the Well for their necessities. Every one would gladly have this Peace, that should quiet all their appetites, and save them the labour of contending against their own Passions and the sense of all exterior injuries: so that if it could be had for once asking, there would none be destitute of it: but when we must sell all we have for this Pearl, many retire with the young mans possession; and choose rather to venture their peace then to part with their passion. And to excuse this pusilanimitie, answer, as the Jews were forbid to do by Moses, 
Deut. 30.  Which of us is able to go up to heaven to bring it down to us? So much difficulty many object to unblame their faintness, or to cover their predominant fancy: but I may answer this evasion with S. Paul, 
Rom. 10  This Peace is nigh thee, even in thy mouth, and in thy heart: seek it but there and you shall find it, as soon as you have but voided your heart of those cupidities that cover it.  
The best means then of finding this peace is to purge our minds from erroneous and false opinions: for commonly, misapprehensions induce most of our disquiets. How many things vex us without any cause? our imagination anticipates many evils, which never really befall us; and are we not very often like children frighted with vizards? Upon which experience Seneca says, What we see happen to beasts, we shall find man subject to, if we examine the extravagances of his fears. The very colour of read enrages a Bull; an asp rises up and shoots itself at a shadow, the shaking of a linen cloath affrights Bears and Lions. All wild and savage Natures are easily moved, and to the same terrors light and embody minds are abnoxious; the least doubt or appearance of any displeasure is enough to confuse and distracted them. Wherefore one of Pythagoras's first principles was, not to go in the high ways, which is, not to follow the vulgar opinions concerning the goods and evils of this life.  
Upon this ground this course is to be taken, When any lovely alluring object attracts our desires, or any contrary one moves our aversions, we must beware not to suffer our affections to be carried away with the first impressions; but pause and hold, as it were, this discourse with our desires, Stay, pass not fo ward, till I have examine d this object▪ whence it comes, whither it tends, what it brings, and what it will leave behind it: Let us constantly make thi● discussion; for thereon depends the liberty or servitude of our Spirit our peace, or our perplexity.  
Whoever then will possess his own mind must allow all foreign and exterior things very little power over his affections: which precaution is expressly given us by the holy Spirit, a heart that knows his own bitterness, a stranger doth not intermix in his joy. 
Prov. 1.25.  And to avoid the intervention of any stranger, he must fill it up with the master of it, and seek his peace and felicity in the residence of God in all the powers of his mind; leaving no vacuity for company unfit for his attendance.  
The error of the Philosophers was, that man might be fully content with himself, drawing his happiness out of the stock of his own reason; and their most spiritual morals suppose this self-sufficiencie: which abuse S. Augustin reprehends in them, and assures that a more noble cause is required for that effect, namely, the contemplation of the presence of God in us, because naturally of ourselves we are variable and unquiet; our understanding, will, and all our faculties are inclined to error, variation, and trouble; insomuch that we must rather go out of ourselves, then stay in them to find a f●xure and establishment, that quality being only attainable by adhering to something immovable.  
The more we adhere to ourselves, the more we are exposed to fluctuation, because the very ground of our Nature is a continual Earthquake, so that the less we rest upon our own bottom the firmer we prove: We must therefore fasten ourselves to that head which was content to be nailed to procure stability for his members; and certainly the only way to perfect firmness of Spirit, is( that which the wisdom of the world accounts folly) S. Paul's confixure to the across w●th Christ. There is no stab lay of spirit but what is fastened by his nails; which we may properly call these three virtues. The first is Patience, whose proper fruit is peace; the property of this virtue is to give the mind a temper of proof against the evils of this life; which do but glance upon it, without piercing it, or leaving those disfiguring scars of inordinate anger, sorrow, or any other passion. Tertullian makes this lovely figure of Patience, Her whole countenance is calm and pleased, her forehead not unsmooth'd by any wrinkle either of grief or anger, her ●ight modestly bending under eye-lids that express a moderate pleasedness, her mouth closed in honour of silence, her complexion such as is derived from innocence, and preserved by assurance: Wherefore Christ tells his Disciples, 
Luk 21 19.  that in patience they shall possess their souls. So that the pr●ctice of this virtue is absolutely necessary towards the maintenance of peace; for since our life consists of continual vicissitudes of different temptations and sufferances, 'tis not possible to conserve tranquilitie without this shelter of patience: and a soul that is well fortified w●th it, can hardly lose her peace by any foreign hostility, as the Psalmist promises, a thousand shall fall at his side, 
Psal. 90 7.  and ten thousand at his right hand, but it shall not come nigh him.  
The other nail of the across is humility: which our Saviour himself drives into our minds with his own hand, Learn of me to be humble and meek of heart, and you shall find rest in your souls. We cannot doubt of this effect, upon this assurance; and surely true humility has this advantage of conferring the treasure of a solid peace of spirit; because it rejects all anxiety, displeasure, or fear of depression, contempt, or injury. For undoubtedly if we narrowly examine the cause of our sorrowings and disquiets, we shall find their spring to rise in some covered pride, some subtle ambition, or some secret self-estimation, and always for want of true humility; it being evident that if a man did keep his thoughts in his own Center of nullity, wherein real humility will fix him, he must needs find rest and tranquilitie: but while he is out of this Center, he must consequently move and waver in a continual unsteddiness.  
The third fastening to the across; is a suppression, or at least, a compression and contracting of our desires. For since all displeasures rise from the disappointment of some desire; the fewer we have of them, the less we are subjected to disturbance. And doth not the holy Spirit ascribe all our unpeaceableness to our cupidity; 
James 4.1.  from whence come wars and strifes? come they not hence, even of your cupidities which war in your members? So that the multiplicity of desires is the seed of all our interior quarrels: for even the success of the greatest part of them cannot secure our tranquilitie, since the miscarrying of any one intermixes some trouble and displeasure; those who have divers passions are witnesses of the inconsistency of peace with plurality of pretensions. Since then the contracting our desires, is the only address to a constant composure of Spirit; surely the best application is to direct them to that, which in One, contains all things, namely, a conformity and confixure to the will of God in all occurrences. This union of our affections instates us in the fruition the Prophet David describes, Great peace have they who love thy law, and nothing shall offend them. An adhering to the law of providence, renders even all changes and vicissitudes our own pretensions: for our unhappiness rises not from our being obliged to any thing, but our being averse to that obligation. Let then all the pretenders to peace, procure to simplifie and unifie their desires by this single address to the will and order of God: for the seeking varieties in the Creatures, is but a looking to find what we have lost by missing the unity of the Creator; it is but the being out of our way that makes us range and cast about into several quarters; which is a consequence of our first straying and deviation.  
Having exhibited the means of acquiring this happy state of Peace, we must follow the method of the holy Spirit, which says not only, Seek peace, but pursue it too. It remains therefore that we endeavour to offer some directions for the conservation of this treasure, having once gotten it; that when a man has found this peace which the soul loveth, he may hold it, and and not let it go; 
Cant. 3.  until it bring the Spirit into the chamber of his mother, of her who conceived it.   

SECT. III.  
Of the means to conserve this Peace of Spirit.  
IT was a very wise reproach which Augustus laid upon Alexander, when he wondered how Alexander could apprehended the want of exercise for his virtue after the conquest of the whole world; saying that the securing its dominion required no less virtuous activity then the conquest. And surely the same maxim holds in this our spiritual warfare, in this our little world: wherein after the subjection of all our passions, and the concerting of our interior peace, a continual vigilancy and activity of Spirit, is requisite for the duration and permanencie of this concord. It is no rare thing to have some intervals of stillness and tranquilitie of mind; for even the vicious, whose passions are in some voluptuous chase, if they chance to seize their prey, enjoy a few moment's peace in that fruition; till satiety invites them to some change of appetite, and proposes new motion and pursuit of some fresh cupidity, by which means the end of the past pleasure is the beginning of some pain. In reference whereunto, the Psalmist says, repentance and infelicity is in their ways, and they have not known the way of peace: for, as we said before, Peace is the tranquilitie of Order; and the intermitting peace of the voluptuous is but the easy motion of disorder, there being nothing of real acquiescence in the highest pitch of their fruitions. So that if we reflect upon their satisfactions, we shall find the peace of the ungodly is nothing but unpunish d disorder. Some short truces they have upon the taking and possessing some fortified and defended passion; but commonly 'tis scarce time enough to bury the dead pains and difficulties,( that is, to forget the troubles and disquiets this success has cost them) b fore some new desire rises up, and assaults their present quiet; insomuch that besides their mortal enemy, their conscience, even their cupidities, which they account the most friendly, do certainly entertain an interior mutiny and commotion: Wherefore the holy Spirit affirms, there can be no peace to the wicked.  
And as the worlds suitors have some easy intervals of superficial peace; so have even Gods sincerest seekers some uneasy intermissions, wherein the exterior or sensitive portion of their mind is moved and agitated; but this emotion is but as the shaking of the leaves and branches in a strong wind, according to Jobs Metaphor; while the shaft and root are not at all stirred or unfastned. We must not therefore expect to exempt this part of human Nature from the agitation of the first impulses of our several affections. The treasure( says S. Paul) which we carry in an earthen vessel, is not the less for having so brittle a cover: wherefore he declares, though we are troubled on every side, yet we are not distressed; and the preserving our spirits from distress in the disturbance of our senses, is that point of equanimitie in all occurrences, which our advices are directed to maintain. In order whereunto, we must consider, that all action wherein we issue out somewhat of ourselves, ought to be managed so that we may remain masters of what we export upon all occasions; which cannot be, unless we ponder and proportion our attention to the importance of the action. And to be able to measure our application adequately to our business, we must endeavour not to enter into any action with a mind either alienated or passionate: for the one looks another way, while it should mark its own path and steps; and the other over-looks all the way, gazing only at the end, without a convenient designing of the means. Wherefore both these dispositions are unapt to produce a good issue; and by consequence, are unlikely to m●intain tranquilitie of mind. Hence the Philosophers reproached the world▪ that few or none conducted their actions by council, but the most floated upon the stream of custom; being rather carried away by some exterior violence, then led on by quiet consideration.  
To possess ourselves therefore fully before we dispe●se them into action, we ought to recollect ourselves a little, e're we enter into any exercise; and as it were, tune our minds, and set them to their right key before we begin to use them; according to the substance, which is the goodness of our action. The first circumstance we ought to weigh, is the time; which when we have determined, we must not seek to precipitate, but calmly observe the occurrence of it. All things have their time( says Solomon) and the wise mans heart discerns both time and judgement, because to every purpose there is time and judgement. Wherefore our Saviour answered those who pressed him to advance his charity, My hour is not yet come: he did not hasten it, but attended it in a peaceful conformity.  
Next, having once resolved upon the opportunity of our entry into any action, we must beware of setting a peremptory time for the finishing it; in such a positive manner at least as that, whatever comes on't, we resolve to end our work at such a time; for such a determined prefixure endangers our disquiet when any thing intervenes to intercept that assignment; and in all designs we must allow somewhat to spare for intervenient accidents. We should therefore only resolve to assign so much time as shall be requisite to finish our work, without any prescribed limitation.  
It is likewise very important in all our prosecutions, not to act with too much earnestness and hasting ourselves. A steady diligence carries forward farther then loose precipitation: upon which ground Tacitus complains, that even good men fall often by over-hasting themselves; and says, that in whatever we vehemently either love or hate, leisure and pausing is always safest: celerity and certainty are peculiar only to heavenly motion. And in order to this truth, Solomon says, The lame man in the way out-goes a courser; to warn us that pressing hast more likely carries us out of our way, then faster to our end.  
To maintain our peace at home, we must likewise provide for our safe commerce abroad with our neighbour; because we are easily moved and disturbed, when we meet with froward and unreasonable negotiators of affairs. Wherefore to secure our temper, we must consider it is no common thing to meet a reasonable treater of business, nor is it an easy matter to rectify crooked and perverted understandings. Remember what pains even Christ Jesus took with men; and yet with the help of his miracles, how few he converted; account the persuading of another out of his own sense a difficult matter, and you will not be easily troubled at the unprevailing of your own reason. Consider of what kind of persons Solomon says, there is an infinite number; and answer yourself in the rejectings of your reason, with this Animadversion, 
Prov. 18.  A fool receives not the words of the wise, unless he speaks such things as are in his own heart.  
Considering therefore the nature of man, it follows evidently, that we ought not to undertake, either too much business, or any of an importance disproportioned to our state or capacity; lest either the number or the weight of our affairs may confuse or oppress us: no body is apt to overcharge himself with a material burden, yet how many are forward to do it with mental ones? To correct this unadvisedness, Seneca says, that the sound advice of Democritus will avail very much towards the securing our peace of mind, viz. neither in our particular fortune, nor the public concernment, to embrace either more or greater business then we can discharge. For whoever engages himself in many employments, will hardly ever pass a day without some across encounter to disorder him, either from the men with whom, or the affairs which he negotiates. Whence it follows, that to deliver us from these troublesone incidencies, when we have any business undertaken or committed to us, we ought to measure our capacities with our designs, and compare our humors with those we are to communicate: and if they be persons passionate, suspicious, scrupulous, or any other way uneasy to converse with, we must use several preparations of our spirits, respecting the tempers of our negotiators; remembering always this rule, that It is not the perfection, but the proportion of reason which works upon the minds of men.  
And in order to the securing our peace, this must be always resolved, In case any body interrupt our enterprise, or even totally defeat it, not to admit any violent anger, but strive to contain even our exterior resentments; considering that whoever disappoints us in one good action, gives us an occasion of exercising another, namely, an act of patience; and we must reflect, that in christianity, suffering is a nobler thing then acting; and whoever peaceably overcomes his own natural repugnancy to misadventures, obtains a greater victory then the mastering of any exterior opposition.  
This point is likewise very well worth advising, not to be much moved by the crossings and vexations we meet with through the ignorance or negligence of our own servants. This restraint of our natural indignation against such as are subjected to us, is a great and difficult virtue, because we have no outward hold upon our nature to bridle it, upon these occasions where we may so safely let loose our passion; and this full swing that our humour finds without any resistance, may easily produce a habit of anger in us, which will discompose our interior no less then a contested exercise of our passion. And surely those are the most dangerous vices, which are practised with the most case and indemnity.  
As they that used to debauch with their own domestics are not so much exposed to the outward ill consequences, but are the apt therefore to set their affections upon those vices they enjoy with such conveni●nce, without any check to their depraved inclination: so those who are accustomed to let loose this passion of anger upon such subjects where it finds no difficulty to repress it; as they are less liable to outward quarrels and contests; so are they more apt to contract a habit of that passion, and more frequently in danger of an interior trouble and displeasure, by reason they find no sensible kerb to hold in their vitiated nature. We should rather therefore in this case, do as we are wont when we are to act any part publicly; we commonly practise it before our domestics and familiars, to perfect us for the public discharge: so this part of peace and composedness of mind, which we are to perform upon all public occasions, we should practise with our private and familiar provocations, to confirm us in a peaceful and equal temper in all the occurrences of foreign temptations.  
Since we cannot hope to extinguish all wishes and desires referring to this world, in the paucity and good conduct of those few necessary ones consists the security of this proposed peace. We must therefore studiously observe the letting pass the first impulse and impetus of our nature; and determine neither end nor means upon our first conceptions: but let them stand and cool, and after they have settled, then draw second thoughts out of them. For we must remember we have been plants and beasts before we came to be men; that is, we have continued long in the acts of merely vegitative and sensitive nature, before we got to the Reasonable; whence commonly our first motions savour still, most of the irrational, being but strains of passion; and the second cogitations are only the products of reason and discernment. So that when you find any ardour or vehemence in your desires, suspect and pause upon them; though they be instincts, seeming never so pious and zealous. For all acts of our mind rising with eagerness and emotion,( though they may aim at a good end, yet) are not likely to choose the properest means; because over-pressing and acceleration admit not weighing and measuring, which are requisite for prudent election.  
This rule of debated and deliberate proceeding, holds even in our zeal for the conversion of souls, which is the most divine function we can exercise: and as it is a copying of our Saviour, so ought it to be performed in his spirit which is voided of all trouble and passion. Let us in all such applications, remember that our good Angel moves us, and design to work upon others, as he doth upon us; with such a kind of orderly communication. For our own perfection ought to be much more attended, then that of others: wherefore we must not impair our own in the least degree, to improve never so much our neighbours( because God hath settled that order in our charity;) but make only so much hast to bring peace into our neighbours house, as that we endanger not the shedding any of our own by the way. For the feet of those that evangelize peace, are never so beautiful as when they come softly, choosing the fairest way with a calm deliberation.  
This part of moderation in point of gaining others, is not so uneasy, as that we are to act in our own losses and distresses: as in our deprivements of health, honour, friends, and fortune: for even in all these assaults and stormings of adversity, we must seek to defend our interior peace. In order whereunto we may reflect temperately upon the nature of those things that can so easily be forced from us; and presently apply ourselves to maintain that which we cannot lose without betraying ourselves: which is making a benefit of all these privations, if we render not up our tranquilitie of spirit: but part quietly with all other ornaments, restoring them as lent goods, which brought no interior peace with them, and therefore have no right to carry any away. Let us raise our thoughts as soon as we can out of this movable world, so shall we find no want of what must roll along with the worlds revolution: and if we advance our spirits as far upward as heaven, we shall find all those perishable goods transmitted thither, and transmuted into an incorruptible species. Wherefore in this case, the receipt that contains the virtue of all other precepts, is( as soon and frequently as we can) to form lively acts of Faith, Hope, and charity, the objects whereof are eternal felicity: which we may anticipate, in some manner, by these acts of our mind; and consequently, with much ease, bear the disfurniture of such transitory movables, as were rather ornaments then materials of our fabric; considering that this denudation may prove the greatest beautifying of our spiritual edisice.  
Nay, this peace of mind, proposed is so important towards the consummation of the new man, that it must not be infringed, no not by our spiritual losses: for even our own faults and imperfections ought not to interrupt it; which seems a reasonable occasion to disquiet us. To secure our peace against this so fair pretence of disturbance, we must be advised not to enter into any sharp or froward displeasedness upon the occasions of our defects and frequent lapses. We must not remain dejected or dismayed upon our frail retrogradations and returns to our perverted inclinations. We must not use this common discomposed discourse, That we shall never mend, having so often relapsed; and that it is not to be hoped we shall rectify this or that enormity in our nature, or suppress such a passion: for such like sentiments that seem the fruits of penitence, commonly do not so much as grow upon the root of Grace; but rather upon the stock of our proud nature which disdains to fail so often, and endure that reviling. But certain it is, as much as we deduct from the peace of our mind, so much we subtract from our ability to cooperate with the grace of God towards our reformation: for this disordered emotion contracts and pinches our spirits, cools our affections by the belief of improbability of amendment; and drives us sooner into despair, then into a fervent diligence towards our redress. Never did trouble and disorder of mind contribute to the purgation of a soul, no more then the rubbing our eyes doth to the taking out of them a mote or fly: For this sort of vexation but closes the eye of our reason; whereas calm and quiet consideration doth, as it were, open the eye lids, and gently remove the impediment. Hence it is that whatever distracts and confuses us, breaking our peace of spirit, comes not from Grace; but either from our nature, or the enemy of it, who seeks to blind us with these flashes of his lightnings.  
Our course must therefore be upon all our failings and recidivations presently to turn our hearts upon God without trouble or impatience; humbling ourselves profoundly before his mercy; acknowledging freely our fault, and that without his succour we had fallen much lower; avowing in his presence our strong propension to all ills, and our impotency towards any good; endeavouring to conceive a real and sincere sorrow for our sin; asking pardon with the confidence of a child to a father, with a firm purpose of never relapsing into the same fault: for which purpose, we must use special attention to avoid all inducements to that infirmity, and not amuse ourselves in the disquisition of many disquieting punctilios: as, Whether we have confessed all; whether we have produced an act of true contrition; whether our sins be remitted, or such like scrupulous discussions, which serve to wrack, not to rectify a conscience.  
This we ought to practise in all relapses; and( with the same order and confiding in God, and an equal repose of spirit at the last as well as first confession) bring with us always sincerity in the desire of amendment, and humility for our improficiencie: both which are darkened and dissipated by the disorder of our spirit. We are most in danger of this answer, Nescio vos, I know you not, when the image of God( our reason) is the most disfigured by irregular motions. There is much difference between a contrite and a confused heart: the first is pressed by grace under the weight of reasonable sorrow, the other is but broken with natures falling upon it: for natural grief always brings some disorderly parting and dissipating of the spirit. 
1 Cor. 7  Whence S. Paul rejoices not that his penitents did sorrow, but that they did sorrow according to a godly manner, that they might receive damage in nothing. This peace therefore and composure of mind, wherein our sorrow works fortiter & suaviter, strongly and sweetly, is to be intended; and all unquiet exercise even of well-apply'd sorrow, is to be discouncell'd: that in our suing for eternal peace to God, we may appear members of our great Peace maker; who, in the bearing of all sins and sorrows, never lessened his interior state of rest and acquiescence.  
Next we must be advised that the great enemy of our peace( when he finds minds so well ordered that he cannot easily raise their desires or passions to a seditious insurrection) labours very often to corrupt even their pious dispositions, to trouble and disquiet them with scruples and terrors of conscience; by which suggestions, their peace of spirit is very much disturbed: for when we look through this perspective of a scrupulous imagination, all our fears and apprehensions are multiplied to such a degree, that even flies appear monsters, the least of our infirmities seem horrid infidelities; and by these false terrors, our minds are kept in continual alarms that admit not repose and settlement, which is that state God requires for a congruous cooperation with his grace. As God allows not libertinism and dissolution, so doth he not impose any constraint or pressure upon our spirits, to which his Spirit imparts a holy frankness and liberty: Where the Spirit of God is, there is liberty, says the Apostle; and liberty is as connatural to the soul of man, as constraint and composure of mind are incompatible. All exterior violence will admit interior peace, because our will may comform to all imposures; but when the will is dissenting and repugnant to the exigence, there can be no peaceable constitution. Since then this freedom of spirit is essentially requisite to the peace proposed, the remedy of those scruples which pain and press our spirits, is much to be desired: and surely there is no so ready and safe delivery from these perplexing apprehensions, as to resign our understandings quickly and entirely to the conduct of some prudent spiritual Director, without reflection upon our own suggestions; resolving that( under the notion of self-relinquishment, and committing ourselves to the order of Gods Ministers) nothing that remains within the compass of a doubtful ill, can be criminal to the submitting party. This consideration may quickly quiet and assure all the most shie and starting apprehensions of a scrupulous conscience; which may boldly say in this case of reliance on Gods Minister, I will answer to those that reproach me, that I have relied upon thy word.  
Having represented to you the nature, beauty and benefit of this peace of spirit, with the means to acquire and conserve it: I hope this discourse will detect the error of many who seek peace in the pursuance of their passions, and( as the Wise man reproaches them) living in a great war of ignorance, call so many and so great evils, peace. 
Wisd. 14.23.  There is no doubt but such a treasure requires a mining deep for it; and is never found, as Solomon says, In the soft earth of effeminate livers. Whoever then shall be persuaded by the grace of God to seek peace and pursue it, by due means prescribed, shall upon his purchase, confess with the Wise man, I have laboured but a little, and found much rest: 
Wisd. 7.10.  for in this acquisition is fully verified, I have loved it above health and beauty, for the light that comes from it never goes out; all good things come along with it.    

The ninth Treatise.  
Of Christian humility. In four Sections.  

SECT. I.  

Isa. 14.  HOW art thou fallen from heaven, Lucifer! thou son of the morning? The Prophet soon answers his own wonder, thou hast said in thine heart, I will ascend into heaven, I will be like the most High. Here we find Pride so much out of the way to heaven, as that created nature,( which was placed so near it by creation, that it was a wonder how he could miss the way,) did notwithstanding mistake it by presumption; and fell into an immensurate distance from it, carrying the next excellent nature to his own along with him.  
We may well then ask with the Prophets wonder, How didst thou rise again Adam, thou son of darkness? even by a means more wonderful then the fall of Lucifer, viz. an humility stranger then his pride: He in whom it was no robbery to equal himself to God, bowed down the heavens, and descended, and took upon him the form of a servant, humbling himself even unto death By this humility man was drawn out of the center of darkness: whereas by pride, Angels fell from their fullness of light, into that center where they remain chained by its inflexibilitie, for ever. So that our way to heaven is marked out solely through the strait and narrow path of humiliation.  
And in pursuance of this order of mans restauration, humility was that blessed mould of earth, into which the first seed of Christian Faith was cast; for that humble abashment wherewith the blessed Virgin received her first glorious salutation, was that disposition the holy Ghost testified to be the most proper for his possessing and overshadowing this Vessel of Grace. Which truth he proclaims by her own mouth,( ascribing to her humility, Gods exaltation of her,) because God hath looked upon the humility of his hand-maid, therefore all generations shall call me blessed: Insomuch, that we may say, an humble heart was the first womb honoured by our Saviours conception.  
O what different issues had our first mothers aspiring, and our second mothers self-depressing! how forward was the firsts pride to confided even in a Serpent, that promised her the becoming like a God, and how backward was the seconds modesty to believe even an Angel, that anuntiated to her such an exaltation, as the being overshadow'd by God? The first alas, who looked so boldly upward to heaven, had her eyes opened, only to cast them down upon her own shane; whereof she was quickly fain to be beholding to beasts for a covering: whilst the second, who looked downward in such a self-despection, had her eyes opened and fixed on heaven to see her glory in being over-shadow'd by the holy Ghost; which was the covering of the nakedness of all mankind: such are the different productions of Pride and humility.  
Surely as Faith is the root of christianity, so humility may well be called the shaft and body of the Plant, and methinks this may be fairly adapted to it, which is the great praise of the Orange three; whereof 'tis said the body is of brass, the flowers of silver, and the fruit of gold: for the substance of this virtue is so strong, that it endures all things, resisting all changes of seasons without decay or diminution; it bears flowers of candour, affability, and innocence in our lives and conversations, sending forth the good odour of Christ; and its fruit is purity and charity, which is the gold of christianity, as it sets the price, and rules the commerce of all Christian virtues. So that these three properties are aptly adjusted to the qualities of this admirable Plant: whereof the Serpent seems to have so near killed the root in Paradise, that there grew very little of it in the earth, till Christ Jesus  shed the seed of it again into his mother; and grew himself in the earth to the highest pitch of it, that even faith can reach to, even to an exinanition of himself. What can be conceived more to exalt this inestimable virtue?  
Of all Christian virtues, there is none so familiarly owned, and in reality so rarely possessed; whereof the reason seems to be, that it is the cheapest counterfeited; for the exterior figure of it costs our nature less then that of other virtues. None can make a show of Patience or charity without great expense to our Nature; the very outward handsome carriage of crosses and injuries, without any interior conformity, costs us much self-constraint; and likewise the apparent exercise of communicative charity, when it is practised upon an unchristian motive, requires some self-deprivement: but the casting our exterior upon a mould of seeming humility costs us no expropriation; the very counterfeit fashion of the world renders it almost habitual. Hence it is, that we see so much of this seeming humbleness in the commerces of the world; which is indeed but like the wild Orange three, that has the same bark, and bears as fresh leaves, but neither flowers nor fruit: so this wants both the odour, and the cordial virtue of the right Plant of sincere humility.  
This admitted, it must needs be very useful to give the world an overture into the inside of real humility; which S. Teresa doth excellently in this definition, humility is practical verity: which more explained; intends that It is a right understanding of ourselves, by an evidence of our own unworthiness; so that in other terms, Christian humility is a clear inspection into, and a full despection of ourselves. And surely, as Divines say, that even the purest separated souls are not qualified for seeing the Divine Essence, but by a special supplement which they call the light of glory; by the proportions whereof, every one discerns more or less of that beatifical vision: so we may say, that even the clearest-sighted minds, in this complex'd condition, are not sufficiently disposed for this self-discernment, without the supernatural accession of the light of Grace by which they are qualified for the perception of their own despicable nullity; and according to their degrees of this light, they make more or less penetration into this verity, which is manifested by the lives of the most eminent Saints: whose humility has always held proportion with all their miraculous sanctity.  
This definition detects to us the currant error of the world; where commonly every one proportions to himself his humility, by his temporal birth and condition, rather then by his spiritual estate and regeneration: when indeed the humility of our head Christ Jesus should run through all his members; like the blood in our natural veins, of which each vessel has his proper fullness derived from the same spring, and proportioned to the several uses they are to afford the whole body. We must therefore endeavour to undeceive the world in these misconceptions it has both of the nature and the measures of humility. For in the ordinary commerces of mankind, all affability and fair proportioning themselves to the society,( without any manifest presumption) is accounted sufficient humility; and in Courts, courtesy, civility, and officiousness has that estimation:( which commonly are but Garden flowers, growing upon the stalk of self-love; and so we see them fairer or less blown, according to the air of applause they are set in:) but this is not the soil wherein humility thrives; for it may be fitly said of it, non invenitur in terra suavitur viventium: it seldom grows in this soft delicate sort of earth; not that it will not live, if it be well rooted in any soil; even in that where these thorns of worldly solicitudes and riches abound most, toward the choking it: nay, our great Lord and Master expects the growth of this Plant in these rich grounds; for it is upon this stock of poverty of spirit, that our Palms are graffed, which we gather in this world, and carry in our hands into Paradise. Wherefore the holy Spirit advices the rich man to glory only in his humility.   

SECT. II.  
The obligation of the highest conditions to conserve humility.  
SUre it was by a special providence, that the Disciples of Christ asked him this question, Who shall be the greatest in the Kingdom of Heaven? to which he made a child give them their answer, to enlighten them in the disproportions between greatness in order to heaven, and that of this world: for had not Christ determined this question, the Kings and Grandees of the earth would find few proposers of humility and self-abasement to them; and those few would hardly find any converts to this doctrine. But since the King of Heaven Christ Jesus, has declared, that not only the ranks are allotted by the measures of humility, but even the entry is conditioned upon a great proportion of humbleness and simplicity of spirit,( affirming, that unless we become like little children, we shall not enter into the kingdom of heaven:) This obliges all such as have commission to speak with them of heaven, to exhibit to those great ones this their Kings Proclamation, Learn of me, for I am meek and humble of heart. So that this injunction is consistent with all their exterior elevations who are of Christs order; as well as their interior humiliation, and all Christs spiritual exactions are competent with his temporal orders. Souls have no visible degree of eminence in the world, and may therefore comply with this duty of self-depressing, which the bodies of Princes cannot descend to, without infringing the public order of superiority. But the Prince may have as much humility in his heart, as the Petitioner in his hand; and he that gives alms may be as poor in spirit, as the receiver of them. All the exterior expressions of this virtue derive their value from the heart; and the several apparent exercises of it, are to be squared respectively to the divers parts we hold in the civil body of society: the head and the feet have their proper evidences and actings of this virtue; which I may call The soul of practical christianity.  
Princes are commonly styled the Images of God, in respect of their superiority in administration of temporal Justice. And by this virtue, methinks I may not unaptly say they become most special images of Christ Jesus, as he was God and Man: since humility seems to make a kind of hypostatical Union between their sacred persons and their human Nature: for though their persons seem divine, yet their natures must appear human; that is to say, though their persons are exteriorly enthroned with all majesty and glory, yet their interior must be all meekness and humanity; which in conformity to Christ, should make this proclamation to all their subjects, Come and learn of me for I am meek and humble of heart; and endeavour, in pursuance of this similitude, to make their yokes sweet, and their burdens light.  
The across which is set as the highest part of our Princes Crowns, is not there to beautify the exterior figure; but to express the interior duty of their Office: it is not a mere specious, but a speaking character; insinuating the spirit of that original of Kings( by whom they all reign) and intimating that the Spirit of Christ should be seared in the highest part of their royalty. Methinks we may well convince Princes in this point as Christ himself did the Tribute-gatherers, asking them, whose character is the across they wear upon the top of their Crowns? to which they must necessary answer that it signifies Christs dominion over them: Give then( may we reply) unto Christ, that is Christs; let him reign in you, as you do by him: let benignity, meekness, and humility appear in the most eminent parts of your Office: for he who hath not the Spirit of Christ, is none of his Image. 
Rom. 8.   
And in my contemplation of this original, by which I am drawing and coppying the spirits of Princes, this thought offers itself to me; which methinks serves very pertinently for my design. It is manifest that the humility of Princes cannot be modelled by the figure of Christ conversing upon earth; because his exterior was destitute of all those outward deuce which are essential to their Office. But I may say, just as Christ has now stated himself upon earth, so humility ought to be in the Monarchs of it. For we know Christs body is really and entirely in the blessed Sacrament, though not in a visible form or according to local extension; in like manner, though humility be not exposed in the sensible apparences of the condition of Princes, yet must it be in them really and completely; however the exterior marks of their dignity admits not a local manifestation of it. And I may say, it is a duty in their Subjects to believe that grace to be really in their persons, notwithstanding all their senses can judge by, of their visible state and glory, seems to contradict this persuasion: and thus,( in report to our similitude) the effects may be found, whereof the subject tempts no sensible expectation.  
And surely this sovereign preservative of humility( which may well be called the salt of all moral virtues) is more requisite for the soundness of the minds of Princes, then of others; because not only their vices are more contagious; but even their virtues are more apt to be tainted and corrupted by the ill air of flattery, that flies more about them then any other. Besides this seasoning of humility is only the preservative for all their natural good qualities. And as it is healthful for their own minds, so is it more operative and influent upon others, then any other virtue: for it not only moves the affections, but also enlightens the understandings of their followers, to discern the necessity of this; when those in whom it seems not of so much duty, show them the requisiteness of it: insomuch that Princes, who but recommend other virtues to their dependents, seem to infuse this by their exercise of it; since all their inferiors must thence be convinced of the more absolute necessity of this quality in their conditions. We remember how the Pharisees( in discredit of Christs doctrine) asked, If any of the Princes had believed in him: as if their example had been a better argument for the people then even Christs miracles: and surely Subjects may have some excuse for not accompanying their Princes in other good qualities; where the advantage of their estates facilitates their practise, and exalts their estimation of such virtues: but in this to which their estate seems to indispose them, and contrarily, their degree of inferiors fairly accommodates them, herein an unconformitie can bear no extenuation.  
And as this virtue is of extraordinary merit in such persons as the world looks upon as patterns, so is it of most use to the Grandees of the earth, as to improving their temporal fortunes: for the more humble opinion they have of themselves, the more sense they have of the advantageous pference of their conditions; which cannot be so well relished without this seasoning of humility. Pride always carries with it an undervaluation of all we possess in respect of what we claim by our desert; and by this self-deceit, entertains in us these two dissonant humors of vain-glory, and dissatisfaction in our state; for as it swells, it fills us with wind, which fumes and offends all our present possessions with self elevation above all that is enjoyed. How did these fumes of pride blind Haman, making him so dizzy in that height from whence he fell? whereas this preserva-of humility kept Joseph clear-sighted in the same degree of elevation. Wherefore the great ones that have most to lose, are the most concerned to preserve the taste, as well as the safety of their fortunes, by this temper of their spirits; which sweetens to them all their cares, and sanctifies all their delights.  
Let then the Princes and Grandees of the world look upon this, as the greatest advantage of their superiority; namely, that their eminency renders their humility so much the more meritorious towards God: for the promise of exaltation to those that humble themselves must needs be their due, in a commensurate degree. Mean persons often to the eye of the world, innocently discredit this excellent virtue, by being believed to make a virtue of necessity: and Princes as much exalt it, by showing it to be of so absolute necessity, that even their conditions cannot be improved to the best without it.  
Thus have we humbly endeavoured to show the mighty of the earth, that not only piety, but prudence counsels them to study this self-understanding; according to the Apostles order, measuring themselves by themselves, not by their local elevation above others: by which course they will find this truth, That the honour of a Christian is, as S. Paul says, to forget those things which are behind, and reach forward to those that are before him; which is, the glory purchased by the humility of God, and promised only to the humbleness of man. I may then close this advice with the summons of the Psalmist: Be ye wise therefore now ye Kings, be instructed ye Judges of the earth; serve the Lord with fear, 
Psal. 2.  and rejoice with trembling.   

SECT. III.  
A farther exhibition of the benefits of humility, in order to the good of society: And the explication of self-love; showing how it undermines humility.  
IT was not to enlighten the world with intellectual clarity, that the Sun of Righteousness displayed himself: for the earth seems to have enjoyed a fuller bightness, as to all rational sciences, before then since; the wisdom of the Philhsophers having left us that light, by which we still see our way in our rational discoveries. The Gentiles may be said to have had better prospective, but not so good reflecting glasses as we, they saw farther forward into all external natures, but looked not so clearly back into their own: so that all their knowledges and discoveries must needs raise their self-estimation, by the same degrees they found the capacity of their souls extended to farther comprehensions: and consequently, could find no motive of humility in this self-dilating: whereas the light of the Gospel is set for self-reflection, and looking back upon the original of our soul, where it finds the nullity from whence it is derived, and consequently meets motives of humiliation. 'Tis no wonder that knowledge in a mere Rationalist, should produce the natural effect of swelling and elation: the grace of Christ being the only Antidote against this poison, wherewith our nature was first infected.  
This is evidenced by observing that the proud spirit did so much prevail even upon the virtues of human nature, by this interfusion of pride, that he made no less use of them among the Heathens then of their vices; as S. Paul witnesses, they grew vain in their own cogitations, and accounting themselves wise, they became fools. And did not the Seducer serve himself of the most eminent natural advantages found amongst the Ancients, perverting them into snares and seducements to the people? for all the gods of the Gentiles were men, excelling in some quality beneficial to mankind: and by the art of the Devil and ignorance of man, raised to the opinion of Deities; as Jupiter, Mars, mercury, Vulcan, Ceres, Bacchus, and the rest were all men; who in their times, had, by some special virtues and qualities, contributed eminently to the public utilities of human society: and the Promoter of pride and falsehood, found means to render these persons more pernicious to mankind, then they had been profitable; by drawing out of their goods the greatest ill can befall us, which is, to worship the creature in stead of the Creator.  
This has the Father of Lies laboured from the beginning, and pursues still to delude us in point of self-knowing: for upon all our goods he seeks to set an over valuation; to hollow and undermine the only solid foundation of durable virtue, which is, humility. In proof whereof we may observe, that during the reign of the Prince of this world, he not only admitted, but seemed to promote moral virtues in his Court; knowing they could not conspire against his prerogative, while they wanted humility to temper and conduct them to their end. Wherefore we find not this virtue( that should have managed all the other) at all extant in this Kingdom,( which is called that of darkness, notwithstanding the full brightness and splendour of both their intellectual lights and moral virtues:) so that although many of its Courtiers seemed to speak with tongues of men and Angels, yet in effect they were but sounding brass, or tinkling Cymbals.  
The Prince of Peace therefore, when he came to destr y the kingdom of this Usurper, brought no new moral virtue, but humility, to act against it: and by this he overthrew all the strong holds of nature, raised against the obedience of Christ; leaving it as the special distinctive mark between his children of light, and the others of darkness. So that we may truly say of this admirable quality, this spirit was not as yet given, because Jesus was not as yet humbled. And truly he who came to establish peace in his kingdom, knew there was no such powerful means to confirm and entertain it in human society, as this band of humility: for peace being the tranquilitie of order, nothing preserves order so much as humbleness of mind; which keeps every one in their proper place and station, content with their rank and vocation. If we reflect upon it, we shall find that all troubles, wars, and dissensions arise from some appetite of transgressing and departing from the order of our state and condition: and humility, which measures our pretences by the square of our vocation, contains our desires within their due bounds; whereby the order and union of societies is preserved, and magistracy is always respected and obeied. For so incapable is true humility of being provoked to public sedition, that it resents no injuries, but those which extend to infractions of public justice.  
These proprieties of the Apostle, may be duly ascribed to a sincere humbleness of spirit, He suffers long and is kind, 
1 Cor. 13.  seeks not his own, is not easily provoked, rejoices in truth, believes all things, hopes all things, and endures all things: And surely a society of men, thus spirited, could admit of no discord or disorder. That which entertains peace and union in Religious Communities, is not so much the spirit of austerity, as this of humility: and it is the scarcity of this spirit in the world, which raises so much dissension in all secular Societies. Wherefore humility is undoubtedly the most universal remedy can be ministered to rectify all defects and indispositions, not only of the Spiritual, but even of the Civil and politic Body of mankind: so that if any Politician should discredit it in point of usefulness to the support and advancement of civil Societies and Commonwealths, arguing from the unactive apparencies of this virtue; he would in my mind mistake much: like the ancient fable, which supposed the stomach to have been idle, because it performed not the office of motion as the limbs, nor of sense as the head; whereas it digests and distributes nourishment to the whole body. For so humbleness of spirit, though it seems not exteriorly active, yet it concocts and converts into spiritual aliment the notions of all other virtues, and dispenses proportionate sustenance into the several faculties of the mind, whereby they are rendered orderly active: and by this means provides, as the Apostle says, against the schism of the mind.  
Pride and vain glory are foreign declared enemies to humility; and consequently, we need not give intelligence of them: but there is a domestic and bosome-traitor in our nature, wherein we confided so much, that he most commonly discredits all his accusers, and this is self-love, which we so seldom suspect, that we most commonly commit all our designs to the conduct of this confident: Is it not therefore requisite to impeach and charge this Traitor as strongly as we can, by detecting his deceitful qualities? To discover then the guiltiness of self love, we must examine it by these two precepted duties, of loving God and our neighbour: for it becomes vicious proportionately to what it deducts from the payment of these two debts of our nature. And from the undue appropriation of our love, it is termed self-love in an ill sense, as affecting some unrightful propriety. To which our nature stands bent ever since her fall; as if the tendering and cherishing her private appetites were the only solace of her present infirmity. When indeed the contrary is the only course for her recovery: all indulgence then to the interests of the flesh against the Spirit is rightly called self-love in a criminal sense.  
This corrupt inclination to undue propriety covers itself so handsomely with the rights of nature, that it deceives in some degree, even the most exact accountants with God and their neighbour: for when a strict examen keeps it from making any notorious stealth, it still finds means to wash and clip some grains off from these two other loves; and thus picks up a subsistence even in the most disinterested self-deniers. But commonly in the commercers of the world, self-love makes open prise of the others rights; leaving them none but what remains after their private affections are served, and the refuse only of their love is allowed to the most due assignment of God and our neighbour. The Apostle witnesses this consequence, making this chain of vices linked by self-love, Men shall be lovers of themselves, 
2 Tim. 3.  covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy: and certainly by the degrees of this peccant humour, all these vicious derivations will follow; for entire self-lovers have no regard to any duty, but as they conceive it in order to their private satisfactions. Which high degree of self-love, is properly that cupidity the holy Spirit says is the root of all evil.  
And we may truly say, all those deep vices that running long in our affections, have made so wide beds and channels in our ●ature, do at first flow from this Spring head of self love; which when it rises first, seems but some small shallow appetite, but having enlarged itself as it runs on, changes the name; like Rivers which gather their name by their growth, not from their Spring. So pride, ambition, lust, and avarice, all of them issue out of this source of self-love; and change their names, as they come to be heightened and swollen by accidents, which raise these several self-seekings, up to the degree of full passions: and thus these three great streams come to their fullness and depth,( which the Apostle says, water all our accursed earth) the lust of the eyes, the lust of the flesh, and the pride of life.  
And the same consequence may be truly inferred from the opposed extreme, which is, Abnegation and Self-denial. For from that source rise all the largest and fullest virtues of christianity; as charity, humility, temperance, and the rest: whose denominations are several, respectively to their objects; but in effect are all only greater or less self-denials The Spring of all Christian virtue rising thus out of our saviours mouth, he that doth not renounce all that he possesses, cannot be my Disciple: and it may be confidently promised to all those who believe, and act according to this order, that out of their bowels shall flow rivers of living water, all spiritual and practical virtues shall from this source, find a consequent emanation.   

SECT. IV.  
Some means proposed in order to the obtaining and preserving true humility.  
THere is no profession in christianity has more scholars, and yet fewer graduates; every one applauds the dictates, but few pass on to the due degrees of humility: the Disciples themselves, while they were following Christ with their feet, were going backward from him with their heads: and whilst they were straining and pressing to precede one another. He who looked all ways at once, saw how little their minds were following his, and reproached them for that deviation. How many are there in the world, whose exterior motion seems tending to humility, while their interior moves quiter retrograde to that appearance? No virtue may justlier complain, this people honors me with their lips, but their heart is far from me. Nor is this to be wondered at, since a great part are mistaken in the notion of it, abusing themselves in the opinion of their owning it: and few there are but deceive themselves in the conceit of the facility to obtain it, concluding they can humble themselves when they please. When indeed this presumption distances us from it, by the same degrees it rises in us: for the most essential qualification required for the attaining this virtue, is the discernment of the unaptness of our nature to incline to sincere humility.  
Wherefore the first tincture necessary to prepare our minds for the perfecter receiving the grain of this virtue, is a being imbued with this persuasion, That our nature is highly proud and self-seeking in all her own inclinations. Which conclusion will consequently propose to us the mistrust of our natural propensions, and a strict examination, before we let them pass into purposes: whereupon in all serious disquisitions of our natural suggestions, we shall surely find self-love their first mover. We shall therefore do well to alloy and temper them always with some grains of self-denial; abating somewhat in our pursuit, from what nature proposes to attaining; and thus by easy degrees begin to practise the mastery of our desires; gently introducing self-denial under the notion of a self-conquest, not a constraint.  
By this method we may come by little and little to stay the swing of the most violent impulses of self-love; as we do the violent motions of a material weight, that swings with too much force to be taken hold on at once; which we therefore first seek to break with some little stops, and so slacken the motion by degrees, till it be come so gentle, that we lay hold and stay it at our pleasures. After this manner must we endeavour to stop the impetus of self-seeking nature: continuing to check it by degrees, and to slacken the pursuance of honor and estimation, till we come to acquiesce, even to the worlds disvalue and depression. And towards the breaking the first impetuousness of any self-seeking, let me present you with this counterpoise of the Apostle, which I have often found the most powerful restraint upon my vain nature: Christus sibi non placuit &c. Christ sought not to please himself, but the reproaches of the scorners fell upon him.  
For surely one can hardly look this Image of Christ in the face, without blushing at our own affectation of glory, and exaltation. I would therefore gladly present this Antidote to the Commercers in the world, who venture even all the eases of their lives to trade for praise and vain-glory: Let them but sink these few words into their minds, every morning; Christus sibi non placuit, &c. which may happily stop a little, if not divert their present prosecution.  
And let me propose to such as are not so apt to be moved by Crucifixes, as by Cabinet Images. Let me mind them how little they themselves believe true of all the praises and estimations they give those with whom they exchange these commodities: why should they then esteem those honours more real they expect from others, and seek as the treasure of their life? Methinks this reflection should much work upon the self-lovers of the world: since they cannot value that glory they passionate so much; unless they believe it unfeignedly conferred by their applauders. And surely, if Worldlings did but seriously consider, how much they themselves undervalue most persons; and those most of all whom they are most obliged to flatter: they must needs enter into an inconsideration and disvalue of all those hollow affectations; which cannot endure the least touch of consideration, without confessing their emptiness and nullity. And this may be to very many, a more proportionate motive towards their undeceiving then a more spiritual animadversion.  
But to such as are disposed for more spiritual applications, I shall offer this object; which is not only rememorative, but even operative upon well tempered subjects, viz. Looking often upon the author and finisher of our faith Christ Jesus: in whom it was no robbery to equal himself with God; yet he made himself of no reputation, and took upon him the form of a servant. Here now, how can one( who must commit a robbery in seeking to exalt himself) while he looks upon this original which he is to copy, find any colour of self-esteem to work with? And certain it is, that heaven shall have no other furniture in it, but portraicts of Christ Jesus; nor can we take his resemblance so like in any feature, as in his humility: since his other graces fall not so near our imitation. The manner then of forming this figure may be borrowed from that of material images; which are either made as pictures, by apposition; or as statues, by substraction. So the mind must be wrought, after the manner of the first, by priming it at the beginning, with the notions of Christian virtues; then by degrees laying upon it the colour and manifestation of them in their practices; and at length finishing the picture there, by successive applications and impressions: but our bodies must be handled in the other manner of statue-work, which is all by substraction and retrenchment, that is, by continued self-denials and abatements of the appetites of our sensitive nature. And this is a certain method to form in us that resemblance, whereby only we shall be known at the great appearance; where none but the similitude of Christs humility, shall become like him in glory, when they look upon him: which happy point, whoever intends really to perfect in himself, must frequently meditate on his original; and in all occasions of self-seeking, reflect upon this so different air in Christ, Christus sibi non placuit, &c.  
And that while we are working this figure by substraction and retrenchment, we may not be tempted, to kiss our own hands,( which Job forewarns of) that is, to arrogate any thing to our own virtue and sufficiency; whereby, as I may say, we paint the old man, while we seem to be cutting out the new( for this self-complacencie may form interior pride by the same acts we figure our exterior humiliation,) in precaution to this temptation, let me advice all such as take in hand this work of solid humility by the way of self-denial, to look always upward when they measure their graces and fidelity; and downward, when they weigh their pains and difficulties; that is, when they are moved by nature to value their merits, let them contemplate the transcendence of some Saint in that particular; and when they are solicited to lament their labours and sufferances, let them look downward upon such pressures and distresses in others as much exceed their own. This is a very powerful means to preserve us either from presumption in our acquiries of graces, or dejection in the repugnancies of our nature; and by this so important equilibration of our spirit, humility may be settled in all our exercises. For whoever proposes a spiritual progression, must know, that without this constant equal light of humility, he can never be assured of his advance: Since, even the most shining authors of the Spirit may prove but such a kind of light, as great flashes of Lightnings give in a dark night, affording for some short time much brightness; which serves not to direct a traveller safely forward in his way; for he may be very near a precipice, and yet not perceive it by that cursory splendour: So may the brightest intermitting illuminations of the spirit, without this continued daylight of humility, avail us little towards our end; since we may be near the Angels precipitation, without discovering it by this flash.  
Certain it is therefore, that no elevation of our spirits is so safe a promotion, as a sober meditation on our own indignity and despicableness; evinced to us by this our proneness to vitiate and pervert even our best qualities. Whence, methinks nothing should serve us for a stronger motive to contemn ourselves, then this reflection upon the difficulty we find to become humble: when as upon a right measure of ourselves, we must needs wonder how it is possible we should be proud: and yet, how justly may we reproach this age( with S. Ambrose,) Vidi multos humiliatos, said paucos humiles, I have seen many humbled, but few made humble. Too oft neither exterior depression, nor interior conviction work this impression of humility, which God loves so much, that he often( as S. Augustin says) permits sin which he abominates in well disposed souls, of purpose to augment this in them. For as there is no virtue of long perseverance, which is not rooted in humility; so there is no 'vice pertinacious, in an humble disposition.  
Thus have I, I hope, sufficiently evidenced the requisitions of humility, for our perseverance in piety, and finishing our course between this world and the next. For in this Sea we are passing, humility may be fitly said to perform the office of the Mariners needle; which is no less requisite then the sails to make the Port: since as Faith, Hope, and charity, acting the part of sails give motions to the spirit; so humility steers and directs them towards their final termination.  
Nor yet is this frequent meditation on our unworthiness, or the purpose of labouring in self-denial, singly sufficient to assure the acquisition of this virtue; there must be added a supernatural supplement towards this subduing of our nature in this her strongest part of propriety and self-love. And this succour must be sought by constant and frequent prayer: begging humility as earnestly, as we use to do those advantages which are no ways conducing to it; calling upon the true opener of our eye●, with the blind man in the Gospel; Domine fac ut videam, Lord grant me the sight of myself; that the Serpent, who at first shew'd me my nakedness, may not now blind me in another manner, by covering and concealing it from me with those false colours he seeks to set upon it, to hinder me from raising humility out of that corruption and deformity which he has betrayed us to. This self-discernment, is a grace to be assiduously implored, lest we be circumvented by Satan, as the Apostle says, for we know his purposes.  
The sum therefore of my proposals in order to the obtaining and maintaining this so excellent combiner of all other Christian virtues, is first frequent recollection, to possess our minds with the reasonables of humility, inferred from our own real unworthiness: next, frequent and assiduous prayer, to obtain the succour of Grace against our connatural appetite of self-love: and thirdly, a continual application to the practise of self denials. Wherein though we begin with taking off but grains, by degrees we shall find our force grow with our fidelity; and by easy assents, we may rise towards this station( all Christians should aspire to) of jam non ego, said vivit in me Christus: not living by our own natural life, so much as by that spiritual animation of our head Christ Jesus, in whose conjunction we hope for a life wherein we cannot over-love ourselves; which is to be obtained only by a self-despising in this life; For he that loves his life, shall lose it; and he that hates it, shall turn it into life everlasting. I may therefore fitly close up this Remonstrance, with this promise of the Apostle; If these things advised you, be in you, and abound, they shall make you not barren or unfruitful in the knowledge of our Lord Jesus Christ; but he that lacks these things, is blind and sees not afar off; he sees not through the shining delusions of this world into the true glories of the next, to which we must arrive by this council of the holy Spirit, Humble yourselves that God may exalt you in the day of his visitation.    

The tenth Treatise.  
Of SICKNESS. In five Sections.  

SECT. I.  
Of the Origine, together with the offensiveness of sickness.  
IS it not a very across unhappiness in our nature, that when it imports us most to be confident of our souls immortality, even then we are most moved to distrust it? For does not this befall us in our corporeal indispositions? wherein our soul( as if it were fastened to the body) not only seems to decline by the same degrees that sinks; but very frequently( like the more terrestrial portion) appears to fall the fastest, and to draw the other down the fooner: These two mental infirmities are verified in our corporeal one. For in all great sicknesses, the soul seems to have no other function then such as discredit to her her own immortality; while she feels her self only by suffering and wrestling for life, finding all marks of her concatenation with the body, and none of her independency; and in light indispositions does not the mind very familiarly bend and sink the first; and by her faintness deject and depress the body faster then the diseases by their natural oppressions?  
These experimental truths may justly extort from our suffering souls S. Pauls condol●nce, O wretched man! 
R m 7.24.  who shall deliver me from the body of this death? To which indeed our Saviour affords us a consolatory answer, upon another occasion, This infirmity is not unto death, but to the glory of God: however in regard of this perplexity so usually incident to our spirits, it is one of the best offices can be done them to consult the remedies of these their exigencies. In order whereunto, we must surely observe the same method in the consult, about this root of all human infirmities, which we do in the cure of all the branches: viz. we must search the spring of sickness itself, and to that direct our medicinal applications. And in this question, what is commonly the most difficult in other such like consults, is here the most obvious; namely, to resolve the first and certain cause of the disease: for every patient can tell whence he derives this obnoxiousness to sickness; all know how we were poisoned in our root, which communicates this infirm condition to all the succeeding productions. But what is not commonly known, and yet very pertinent to our redress, is, that our original infirmity began to disclose itself first by such marks as are now received for signs of health; which are, hunger and lust: for our nature was at first stated in so happy an integrity, that our first father should have acted( in order to the preserving his individual and propagating his species) by the direction of reason, not the provocation of sense; he should have fed and fructifi'd, exempt from the preceding distress of hunger, or the pressure of carnal stimulation.  
And surely Adam( considering his sentence, as soon as he found the wants of his nature importune him) presently concluded that his body was condemned to suffer by his own senses becoming his Executioners; and that their disorderly necessities should by degrees unciment, and at last dissolve this union of soul and body: so that his clear understanding could not fail to discern the consequences of those two in●ulting appetites of hunger and lust; and to judge them the seeds of unsoundness and defection: but by a strange providence, he saw death actually possessed of mans body( very probably) before he had ever felt any dangerous distemper in it, and the son was dead before the first father was sick; God being pleased that death should take possession by the same means it had a title to humanity, which was by sin, not by nature; and as the corruption of the soul, entitled death; so the viciousness of mans mind, not the deficiency of his body, first executed the sentence. Certainly therefore, when Adam saw Abel dead, by so sudden and surprising a means; we may well suppose, he would have accounted it a singular grace if God would have granted to the rest of his children, the assurance of being advertised of their end, by the summons of some disease.  
And methinks it is no improper speculation to conceive Adams penance and purgation to have consisted much in corporal infirmities joined to his labours; his condition being subject to few other sufferings, by reason of that great reverence and subjection all his issue were like to render him: for he was surely honoured as King of the earth, during his life, by all his progeny; and consequently may be supposed to have received his greatest mortifications from the thorns which grew up in his own body; so that sickness may be accounted the original counter-poison to sin. Wherefore, as a holy person thought very well, in my conceit, that considering the unavoidable miseries sin had introduced into life, the decree of death was a mercy, rather then a rigour: so may I say, that supposing the sentence of death, the annexure of sickness to life, was a mitigation of the judgement: for considering the far exceeding miseries consequent to an ill death; that which commonly conduces to the amendment of life, and disposure to a happy dissolution,( with the cost of transitory, at the worst, and usually, but intermitting pains) ought to be esteemed a helpful association to life. We propose not therefore to paint or disguise sickness, so that it may look handsomely; but to set it out with such acceptable commodities, as may take off our eyes from the ill aspect of the bearer, and fix them upon the benefit and value of the presents: as it is no hard matter to divert even the incest eyes from the face of a Moore, and to place them upon his hands covered with treasures and precious offerings.  
My endeavour then must tend to evidence to the soul in this state of oppression, that this her infirmity is not to death, but to the glory of God. And to this end I must advertise her, that as the impediments of the body abate the exercise of her natural powers; so by the same degrees she may make them deduct from her moral infirmities; and by that means render this sensible substraction of those natural faculties, a spiritual purgation, taking so from sickness, physic for the infirmities of health; which we know so commonly breeds dangerous moral obstructions, that it occasioned this remark of a holy person, An unsound mind is the most dangerous in a healthful and sound body.  
Our souls indeed, in a strong and vigorous state of body, are ordinarily turned the wrong side outward: that is to say, All their powers, as to their external operations, are then the most lively and forcible( for our minds are setting themselves out to the best, in all visible exercises;) but contrariwise, in their internal actings,( as to self-reflections and spiritual attentions) their faculties are the more slacken and un●ttentive, this will be granted by familiar experience: which shows us how much more earnestly we apply our minds to set off, even their intellectual commodities for sale to the eyes of the world, then we do to wear them inward( as I may say) in mental exercises, whereby to make secret or private acquisitions. How apt are we to study the exporting of our best thoughts( even as soon as we can vent them) for the exchange of praise: rather then to work upon them by single internal contemplation; so to improve the intrinsic value, rather then the foreign opinion of our minds? and yet this alas, is the least reprehensible practise of our souls in this their wrong position: for the eager applicatio● of their faculties to the pursuit of the bodies appetencies, and the drowsy attention to intellectual occupations, is far more reproachable; in both which self-conversions, may not the soul be accounted turned the wrong side outward, since its best parts are set from the sight of God, towards the eye of the world; in that posture which Ezekiel so much reproaches, 
Ezech. 8.16.  having the backside of our minds turned towards the Temple, and their faces towards the Sun rising; preferring sensible light and warmth,( that is, praises and pleasures) before spiritual promotion. Now how much the strength of health serves to overbear the soul towards these two undue preferences, I need not fear any contestation.  
And does not sickness very frequently conduce much to rectify this inverted posture of our minds, turning their best side upward towards heaven? For surely it may be said to be to death, what clouds are to rain; which always put travellers in mind of wet, though they do not always suddenly produce it: so that we prepare for ill weather upon this warning, either by hastening our place, or by covering or sheltering ourselves against the incommodities of it. In like manner, sickness always brings death into our minds, though not presently to our bodies: 
Infirmati sunt, & post●a accelera v●runt.  and upon this notice, we commonly prepare against it, either by quickening the motions of our love to God, or by clothing ourselves with good works, or at least, by taking shelter under the cover of repentance.  
When the traveling Israelites were weakened, they made the more hast: And how often do we see bed-rid minds( as I may well term such as have been many years unable to stir, but as they were moved and turned by their senses,) rise from this impotent state, when their body is cast into the bed; and seem to have some of their powers bent and redressed, by those degrees the sinews and ligaments of the body are slackened and remited? which I understand, as to the elevation of the will; not to the raising or intention of the intellectual portion in any discoursing exercise: for in this part of her substance, the mind runs always the bodies adventure, and loseth proportionably with the sufferings and decays of this partner. Whence it is that the soul becomes enfeebled towards any rational enquiry into her own nature; and consequently remains the less able to sever her self by discourse, from the enfolding and complication wherein she seems engaged in the bodies materialitie: and at the time when she has most need of the discernment of her independence, is the least disposed for this perception.  
But how shall the mind of man( will many say) extricate itself, out of this comprisure and involvedness in the bodies passions and infirmities? This may be obtained in some useful measure, and that by this means; namely, by the souls labouring to preserve much indifference and unconcernment in all the bodies appetites and delectations in the best conditions of health; for as much as th● sp●●it can sever itself from the interests of the fl●sh, in point of solaces, so much may it be sequestered from the others s●fferings. It were unjust to pretend exemption from the sense of condolance, yet to claim the best share in consolations: to adhere to things in motion, and t expect stability, is a vain proposal; since even the greatest weights being imbarqu'd for ballast, are carried o● as fast ●s the lightest sails. Wherefore, this dis-engagement of the spirit from the voluptuous appetites of the flesh, is to be studied and intended, when the health and vigour of the body solicits most the minds combination towards the senses satisfaction: for to what proportion the spiritual part is immersed in these material gusts and relishes, so much of it, as it were, is sunk and plunged in our own blood; and consequently, is carried along with the several tides of our bodily constitution. Insomuch that there are many voluptuous minds, by whose bodi●s, as in a kind of weather glass, one may discern their condition; and as their blood rises or falls in soundness and vigour, their souls seem to be raised or dejected by the same gradations. Since it is then so notorious, that our minds must suffer with the state of the body, proportionably to that fastening and adherence to their senses, which they are voluntarily engaged in: the exemption from this suffering must be obtained, by a restraint of our wills from this intimate union with the bodies sensual interests in the state of a healthy constitution.  
This is not, I confess, an easy work, by reason there are, as it were, two other souls in our bodies, which in order of time precede much the rational in their exercises: for the vegitative and sensitive are in possession of flesh and blood, so long before the other appears, that this last seems but a production upon their roots; since we find it come up into action, but as the other two sand it forth by their growths. And yet we may properly in this case say, 
Rom. 11.  It is not you that carry this root, but this root you. For methinks, these two properties of vegitation and sense, which appear before the other, are to the rational, what the stalk and leaves are to a rose or any other sweet flower; both of which come forth in their perfect state, before the odour exposeth itself: and yet the odour is the most worthy part of the whole nature, making the specifical difference of the plant; though the sensible communication of this best quality attends the disposure of the meaner parts, which are to serve as pipes and conduits to give it passage. Much after which sort, the rational portion of human nature( though the noblest, and constituting the essential difference and prerogative above all the powers of other creatures) expects the sitting and adaptation of organs, wrought by the actings of these two lower powers, before it issue and manifest its own worthier operations. But true it is, that by the advantage of so long a prepossession of their powers,( though but in ministerial preparation for the dominion of reason) they very commonly( like Ministers governing in the Princes non-age) endear themselves so much to it in this weaker state, that the rational part( when it comes to age, as I may say) is governed and lead away by their appetites; the greatest disorders whereof begin at the same time that reason should enter into the full manage of the whole nature: but then these two powers, under the notion of favourites, very familiarly govern and dispose of the whole rights of their master; and from their unruly cupidities is derived the discomposure and infirmity of the body, whereof the intellectual faculties must needs partake the indispositions.  
Since then the rational part cannot preserve the dominion( nay, nor long, its delight) by yielding to the alluring interests of these two irrational powers: we must offer some motive to avert it from this adherencie in the most persuasive state of the senses; that is, in the fullness of health. And surely, this diversion may be fitly proposed to reason. Consider that those marks, whereby our first father discerned the entry of his infirmities; namely;( Hunger and Lust) are not only seeds of all our future diseases, but indeed present indispositions of our corrupted nature: so that when these two favourite senses, Tasting, and Touching, fl●tter our minds the most, towards the rendering themselves up to their delights, we must study to remember that this state of vigour in the body, is originally, an act of rebellion against reason; and for the present, is an admitting as many enemies,( even into the body) as we let in excesses by those ports; for diseases enter most freely and most dangerously under the colour of friends, and complacent ministers of the bodies inclinations; continuing their accesses in the same manner they made their first entry by the way of flattery and insinuation.  
And by this kind of introduction, we receive most of our diseases, viz. the pleasing excesses recommended by our senses: in which complacency of the soul, she is always sick, though imperceptible, in the very acts of the bodies health and vigour: Wherefore it is no wonder that in the fall and dejection of it, she should share in the oppression. Is it not then clear, that to deliver our rational soul from a communion in suffering with our irrational, we must labour to sever the conjunction of the first in the inordinate interests of the other? and by the same measure we practise this, the spirit in all the ruins and dissolutions of the flesh may remain sound, and assured of a state of permanencie and immortality. For though the outward lights of the soul may be closed up, by the interposure of the bodies ruins; that is, the capacity of discourse and expressions much darkened; yet those very demolishments may( as I may say) break out new lights upward, whereby the sight may ascend clearer up to heaven, by an elevation and transmission of the will to God: and the spirit exerci●●ng freely acts of faith, may rest confident of being an incorruptible treasure, though in a vessel of day, while it finds that crack and crumble away; and in the totterings and declinations of the body, may make this interior rest for itself, 
2 Cor. 4.16.  For this reason we do not faint; though the man which is without be corrupted, yet he that is within is renewed.   

SECT. II.  
Of a spiritual regiment, in the first access of any indisposition.  
WHen upon any light displeasure of our Prince, we are committed to our chambers or houses, our first thoughts are not how to recreate ourselves there, but how to reconcile ourselves to the offended power. This may well be admitted as our case in our easiest distempers, to wit, the being sent by our master home to our own bodies, as a mark of some displeasure: and therefore, conformable to that method, our first application ought to be in order to his satisfaction, not to the solaces of our present condition. For there is no crasinesse we feel, that is not a record of Gods having been offended by our nature; and every little ache about us is a thorn or briar springing out of that offensive earth, whereof we are composed. Wherefore even the softest pain is in Gods still voice, an Adam, where art thou? viz. a memorial of the faultiness and frailty of our bodies, which we invest as the sons of Adam; to which, those who at the first call, answer not( by an humble reflection upon their debt to God, and upon their own infirm nature; but immediately have recourse to the succours of external remedies) may be said to run under the leaves for shelter and succour, as soon as they hear God stirring. For the resorting first to the virtue of Plants and products of the earth, Is it not just such a preposterous impertinence as Adams, so soon as he perceived his nakedness? This is therefore the safest prescript; to repair in the first place to that three of life, 
Rev. 22  the leaves whereof are ordained to heal the Nations.  
And let no body protract this address upon the slightness of the summons for there is no so little disordered emotion of the pulse, that beats not an alarm even of death: and since ou● worldly amusements and diversions admit not a continual keeping our minds in duty upon the approaches of that enemy; to continue that inconsideration upon the actual assaulting of a quarter, were a shameful self betraying. I allow not herein the deferring preparation for death, till this warning of sickness: for well advised persons should prepare in their best health, against the known impediments of sickness towards that preparation; since commonly, when we are the nearest death, by this way, we are the most distant from the means of securing our passage. For all those rational powers that dispose us the best, by contending against the interests of the sensitive ones, are then all engaged to succour and defend them; by reason their oppression comprises, then, the rational parts deficiency: wherefore this cannot be the most proper, even because it is the most pressing state towards this intendment. I do therefore earnestly dissuade this dilatory assignment.  
But surely they, who, upon the first step of sickness, do not immediately part towards God; but fly first to material remedies, and stay, as commonly most do, to be carried to God by our diseases place: such may be said truly to apprehended the ill of sickness, more then the ill of death; which is such an unreasonableness, as even those, who incur it by this course, will blushy to avow; for this apprehension of suffering doth certainly sharpen deaths sting, and commonly not abates the edge of sickness.  
Having begun by this due preposure of our chief obligation; the application to the remedies of art challenges the next place: in design of which succour, God has implanted medicinal virtues even in the briars and thistles of the field; and ordained that by the labour and culture of man, one part of the earth should afford both antidotes and remedies against the corruptions of the other. And for extracting these benefits, God has assigned intellectual labourers for this culture: who not only study the surface, but dig into the bowels of the earth, draw medicinal light out of its darkest recesses, and render the same materials which are the sharpest instruments of death, the quickest Administrers of life. 
Eccles. 38.1.  No wonder then, if he enjoin us to honor the Ph●sitian, for the need we have of him; for the most High hath created him: and truly considering our condition, there is no secular vocation, whereof we have so precise a necessity. For we may suppose it feasible for a man to serve himself in all other offices absolutely requisite to his subsistence; but it is not possible for him( in violent diseases, whereto we are all liable) to be his own physician. So that admitting this our inevitable need, and Gods gracious provision, I may apply what S. Paul directs for the Ministers of Gods Justice, to these of his Compassion; and advice you to be subject unto the physician, 
Rom. 13  not only for fear, but likewise for conscience sake. For what is ascrib d to spiritual physic which is Penance) suits well to corporal, viz. to be tabula post naufragium, a plank after shipwreck; since both suppose the integrity of our nature cast away, and minister thereupon their respective succours to soul and body: besides, as they rapport to one another in their bitterness and unpleasantness to our sensitive portion, so do they in their rectifying and sanative properties.  
And our receiving the physician under this notion of a Minister and Commissioner of ●od, besides the mediation of a blessing to the remedies) affords this special sensible ease viz. the allaying and qualifying much of the bitter and distastfulness of our physic. for as we use to gain upon the aversions of our stomachs by the mediation of our affections,( as when we choose persons very agreeable and beloved to minister to us very nauseous medicines; and by this interest of our fancy, find a facilitation toward the taking off those disgustful recipes:) So when we have possessed our minds with this character of our physician as Gods Minister, and apprehended all our prescripts as dictated and delivered to us( as it were) by his hand; this conception may much sweeten to us all the sensible dissavours of our remedies. And by this order we shall not incur King Asa's irregularity; while we find God in the physician, 
Chron. 16.  not seek and confided in him as our God: for by that method, we may not only alloy the dissavours of the matter, but reconcile us to all the effects of our medicaments: whilst we take life or death as from that hand of the Lord whence they both are issued. By which means Saint Pauls cordial is ministered to us, Gods being glorified, whether by our life, or our death.  
After this order taken in our spiritual and natural houses; the next care ought to be the setting our civil house in order: which is to be done by a method quiter different from that we proceed by in our natural Economie. For that house is to be rectifi'd by repairing and piecing up; but this, by parting and taking in pieces: our bodies being well stated by composing the difference of the parts with the whole; and our estates, in this case, best disposed, by dividing the whole into parts. And most commonly, the great solicitude we have in setting this civil house in order for our life, brings it into disorder, as to the disposing of it in this occasion: for the stronger we have built it, the more pain we find to take it asunder; and there are few that in this architecture, do not follow as near as they can, the rule of seating their house upon a rock, to make it of proof against the rain and winds of the world. But how many have its foundation and materials sunk so deep into their affections, that they seem to become parts even of their natural house: insomuch that the working upon the civil one, when it is to be changed or removed, seems to shake and weaken the natural? How common is it to apprehended the advice of making a Testament, as a sentence given against our recovery: and how often does the terror of parting with our goods hasten the parting with our bodies; the good or ill state whereof follow much the quiet and composure of our affections? And to this mental infirmity we may impute many of those intestate ends: though in some there is likely a mixture of a judgement; to minds, namely, that apprehended giving, and death alike; and having lived in this wretched state, are not allowed the blessing of giving, when happily they would do it freely and with comfort. Such mean ●ouls may be said to have forfeited their goods by the law of Christianity, and death makes the seizure, without allowing them any disposure.  
But my subject leads me not towards the rectifying this enormity of health; but only to propose the regulating and ranking in a due place, this care in sickness: in reference whereto, I have seated this intendment of setting our house in order, in that due place which may be challenged by our secular ties and obligations. And surely this discharge and expoliation, in the first assaults of sickness, is no less proper then a sick mans undressing himself, when he is advised to take his bed: for without doubt, there is as much difference in the spiritual ease of one devested of these obligatory solicitudes, and anothar clothed and begird with them; as between a sick mans lying in his wearing clothes, or in his naked bed. Wherefore let every one in this case with their first conveniency, exempt themselves from this reprehensive note of S. Paul. 
2 Cor 5  We who are in this tabernacle, sigh and are burdened, because we would n●t be unclothed: But let them begin cheerfully to set their house in order, by their taking it asunder like a tent, without much labour; and strengthen their spirits with this consolation of the holy Ghost, We know that ●f this earthly house of this tabernacle be destro●ed, 
〈…〉. 5 ●▪  we have a building of God, a house not made with hands, but eternal in the heavens.   

SECT. III.  
Of some consolatory receipts for sickness.  
I Must confess that sickness needs all the good offices can be devised, to reconcile us to the injuries and offences of it; especially since this exercise of patience affords not the example and society of our suffering King and Head, Christ Jesus; whereby we might be directed in our behaviour. In all our other trials we have him in our eye, with this memorial of the holy Spirit; In that he suffered and was tempted, 
Heb. ●. 18.  he is able to succour those that are tempted: but in this thorny path we find no prints of his footing. The reason given is, that he, no ways partaking of original sin,( whereof our bodily infirmity is a product) was to have his body only liable to external injuries, whereof our bodies should have been susceptible in the state of integrity; and being designed to die for others, not himself,( all his suffering being addressed for satisfactions of our offences) this particular one might have seemed more natural and involuntary then his other to which he so manifestly contributed a willing subjection: and moreover, his bodily indisposition might have been an impediment to the exercise of his mission. But waving the reason as a mystery, we find not any mention of our saviours enduring any interior corporal infirmity; but so much the contrary, that his flesh cured all diseases that touched it: so that in this point, we want S. Peters administration of succour, by seeing Christs steps and his example left, that we may follow them. 
1 Pet. 2 22.   
Yet notwithstanding the want of Christs company in this suffering state, we have his compassion of it abundantly extant in his life: for we find him so tenderly affencted to all sick persons, that he never omitted the cure of any that was offered him, 
Mat. 4.23.  he went about healing every sickness, and every disease among the people: and we have this testimony of the good effects of sickness, that it drew all those it possessed, unto Christ; it brought even from the farthest parts of Syria, and wherever his famed reached, patients and suppliants to him: insomuch that we may say, the voice crying in the desert did not bring so many, as that crying within our own doors: for we may very probably believe there was no sick body, even amongst the most obstinate Jews, that resorted not to Christ. And admitting his spiritual cure to have been always annexed to his corporal( which is constantly believed, and that justly; because it was a double defeat at one blow to the Devil, whose works Christ came to destroy;) we may conclude that this suffering state did partake more of the benefit of his sufferings, then any other. How much more happy then, were their diseases then their dignities to the people Christ came chiefly to visit? for was it not asked, as a thing incredible, Whether any of the Princes had believed in him? Whereas, surely it might have been asked, as a much stranger thing, Was there any diseased body that did not seek him? So much more blessed among the chosen people of God, was this state of infirmity, then that of felicity. Had the womans issue of blood been stopped by the Physitians, upon whom she had spent all her substance, it is a great question, whether, having her health, she would have crowded so confidently to have touched Christ Jesus,( here, virtue was truly perfected in infirmity:) And had the rich young man come to our Saviour, for the cure of some grievous disease; it is not likely he had gone away from him worse then he came; but the wants of his body would surely have counterpoised the weight of his fortune, which overturned him: for we know how much less force our worldly possessions have to draw our minds, when they have no hold upon our bodily fruitions, then when they are fastened to them by those chains of sensual enjoyments; which sickness doth most commonly dissolve. The bed-rid paralytic broken through houses to get to Christ; and went richer away with his bed upon his back, then the unhappy young man, who could not get through his own houses and possessions; which drew him back, and carried him away from Christ, in a more-to-be-pittied impotency, then that wherein the other sought him. May not then these testimonies of the serviceableness of sickness to our best part, deduct much from our worse parts aversions?  
It will admit a hard question, Whether the state of indigencie or of infirmity, be the most tolerable? they are both so grievous, that I believe the present sufferers, in each kind, often wish an exchange with one another: for even the beggars health is some times a pain to him; when his hunger exceeds his alms: and the bed-rid mans riches prove often a vexation, when he finds himself restrained from those liberties and pleasures, which his fortune offers him. How often doth the mendicant wish himself enclosed in the rich mans bed with his disease, and served with his accommodations. And how commonly would the sick master of the house have changed places with the suppliants at his door? But Gods method in the distribution of crosses, is not unlike that of his graces; whereof every one hath his proper gift: and I may say, 
1 Cor. 12.  the manifestation of his across is given to every one, to profit withal, in their several exercises. Wherefore I am inclined to think, that if this exchange were practicable,( with this condition, that each one should be afterward confined to his choice) both parties would sometimes repent them of their bargain. For in this case, our across would be all of our own making, and nothing of the hand of God in it; which lightens all the burdens it lays on, by remaining a rest and support to the bearer. Manus domini tetigit me, the hand of the Lord hath strike me, was Jobs straw that lay under him in his dunghill; he found one hand under him, while the other was upon him; and in this manner the weights are counterpoised, which God imposes: whereas contrariwise, when we feel our own hands singly in our burdens, they are not only impotent as to our ease, but so much dead weight for aggravation. Wherefore I presume this simplo self-presence, in our chosen crosses, would sharpen all their corners. Whence the best sweetening we can take with this bitter potion of sickness, is to infuse into it this consideration, 
Ps. 75.8.  In the hand of the Lord is the cup, it is full mixed, and he pours out the same: for commonly when we strive to mix it ourselves, we but put in the dregs; the portion of sinners, added to that of sufferers. This error is one of the greatest vexations of our life, a seeking to alter the things themselves, and not our own opinions of them; when this is in our power, and the other out of it: we may change our apprehensions of sufferings, not our obnoxiousness to them. And yet alas, how studiously do we intend the unattainable part, and how coldly endeavour the feaseable? Whoever then seeks an antido●e against this infirmity of our nature, must procure to fortify his mind against the pressures of his body; which is a practicable work: and not hope to change the course of nature, by any art or caution, so far as to an exemption from sickness; which privilege transcends our constitutions.  
In order then, to the moderating our apprehensions of the evils in this sort of sufferance, I will present you a meditation, borrowed from a very holy person, and one much exercised in this tribulation: He said, that Christ Jesus▪ our head, having offered nothing in this kind to the justice of God, in his own person, makes now continually this offering, in his suffering members; and to expiate the offensive pleasure of Adams taste, by this means presents the bitterness and disrelish of all things exercising that sense. Wherefore, every diseased member of Christ should account himself under the notion of a sacrifice, designed by his head, towards the continuance of his suffering oblations; whereby he propitiates God for the remission of their corporal offences: in which regard every pious patient may be allowed to say, I fulfil the rest of the afflictions of Christ in my flesh. 
1. Col. 24.  Now admitting this conception( which is very excellent in my sense) what a solace must this be to have all the infirmities of our flesh, and often the very consequences of our sins, taken into Christs hands; and valued to us as ministries in his service, while they stand for offerings upon his accounts? insomuch that in this relation every fever may be said to fire incense, as it passes through Christs hands; and every opening of a vein, is so much blood poured out upon the Altar, by way of an acceptable sacrifice; taking Christ for the Priest that offers it. Surely this state thus considered, must every parcel of it, every sigh or groan, afford some refreshment, by this holy reference: The consumption of our bodies may upon this score, like the ancient Hosts of the Temple, derive an acceptableness from their signification, which they had not in their substances: and by this appliance, the corruption of our nature may prove the seed, even of our regeneration.  
We may well conceive, that our head and High-priest endears this sacrifice to God, above any of our other crosses: not only because it costs man the most of any; but likewise for this special property, of being mixed with less impurity then our other sufferances. For most of our other afflictions involve, either an actual offence against God, or strong temptations towards it, as in all personal injuries and affronts we receive from our neighbour, there is not only a present guilt in the actor, but the patient is also sharply tempted to undue resentments. And likewise in external persecutions( as in violent deprivements of liberty and goods) there is, both, sin on the oppressors part; and not only much provocation to the sufferer towards murmur and repugnancy; but also a pressing solicitation of our minds towards worldly cares and solicitudes, to recover such accommodations: insomuch that in these exercises of our spirits, God is certainly offended in the one half, by the actors iniquity; and very likely, to be displeased in the other by the sufferers irresignation.  
These spiritual prejudices are incident to our other crosses, from which sickness seems privileged; to deduct much from its corporeal painfulness; for it is not inflicted by external violence: whence all the resentment we are mov d to, is such as is ever medicinal to the soul; namely, a self questioning and displeasure at our own disorders, when we find them the authors of our disease; which commonly raises that godly sorrow( the Apostle approves as) producing just indignation, 
2 Cor. 7 11.  Zeal and revenge. Nor does this privation, like our other destitutions of fortune, call our minds into the world, and urge our solicitudes towards recoveries, and new traffic for earthly commodities; but rather averts and divorces our thoughts from such inquests. So that upon these considerations, sickness cannot be denied this excellent property, of being the soundest and least tainted with an offensiveness to God of all those crosses and tribulations, wherewith he disciplines his children.  
Methinks then, I may not unfitly say, in favour of this so distasteful cup, All other afflictions( wherewith God treats and medicines our infirm souls) are like those Drugs which have some poisonous quality; by which though they purge divers peccant humors, yet they likewise offend some sound part of the body: but sickness may be said to have the property of a Crisis; whereby nature expels selectedly, the nocent part which oppresses her, and so relieves, without any injurious mixture. For in those crosses whereby God is offended on the one side by the actors, though they purge the patients, yet there is this noxious condition, which is displeasing to God, even while it has some good operation: but, in this across of sickness, there is not that mixture of iniquity, by which any law is violated; and therefore it works more simply the purgation of the sufferer. Whence it may be resembled to the operation of a spiritual Crisis: while those other tribulations, having in them so much offensive violence, like those strong drugs, taint and deprave some members of Christs body, though to others they serve for remedies and restauration.  
And surely, for this reason in part, David preferred sickness before those other crosses denounced him: for by falling into the hands of God singlie, he could not apprehended a farther offence to him, while he was the only executor of the judgement. And was not Ezechias treated more favourably by this exercising disease, then any other of the Kings of Israel, by their exposure to foreign enemies? he was, but, as it were, committed to his own house; and the others delivered up to public justice: such a difference there is between being punished by our own or others bodies.  
I may therefore very reasonably offer these motives of alleviation to this state of sufferance; that we have to do with God singly in this affliction, and that he has chosen for us the most innocent purgation; which ought to alloy much the asperity of it. Let me, then, prescribe this Cordial, in the first seizure of our disease: the taking it as a mercy, to be fallen into the hands of God, and not of man.   

SECT. IV.  
Some useful thoughts proposed to instruct and ease the mind of thoughtful persons; especially in sleepless nights.  
SInce Physitians pretend not any art to suppress melancholy and distracting thoughts; nor can promise so much as the suspending them by the interposure of sleep, which leaves, as it were, their shadows floating in our fancy; while reason, their substance, remains excluded: if material applications undertake not this mental case; it must needs be very useful to administer some spiritual remedies, that may possess the mind with proper, if not pleasant occupations.  
I shall therefore offer this in the first place, as a seasonable cogitation, To ruminate seriously upon the deformity of sin, exposed to our apprehensions in the suffering and disfigurement of our body; since in our own pains and vexations, we most easily perceive the nakedness of that which has introduced these unhappinesses. For though every miserable or diseased body be a figure of sin unveiled; and by how much more horrid, so much liker it is: yet the father of this deformity entertains our seduced nature in such aversion from those objects: that we commonly hast our eyes over those unpleasant passages, and stay not long enough for their imprinting in our thoughts the Image of sin: for he breaks those foul species as soon as he can, by the variation of the object; carrying our eyes to the beauty and loveliness of fair and sound bodies: wherein he covers so well the fouln●s● of this, that in them it becomes a temptation rather then a terror. So that the calamities of other bodies discover not so easily to us the ugliness of sin: but when our own comes to be torn and disfigured, he cannot divert our eyes by the allurement of other prospects; our looks being so fixed upon them, that the reflection of sins image imprints in our thoughts a lively picture of it. For then the Devil with all his arts cannot fasten his flattering colours upon a tortured and dissolving body, no more then we can paint upon dust or ashes, which dissipate as soon as they are touched: since, just so, when our own bodies are falling in pieces, no species of beauty will fix and seat itself in our eyes: and consequently, we then most clearly discern the natural foulness of sin; which is as much more horrid then any corporal pain or deformity, as eternity is longer then the longest time.  
And the having this monster in our eye, renders the ill-favour'dness of any transitory punishment much more tolerable. For when we consider that our health and vigour have often begot and nursed this monster; with the same love, as if it were a fair and dear issue, which our sickness and sufferance discovers to us to be of a very detestable nature: as much then as we abhor this destructive error, so much we deduct from the distaste of our present grievances: when these breaches made into our bodies, let in that light, by which we see the avoidance of eternal torments, whereof we can judge best when we are in actual pains. And these considerations may easily produce patience; while we accept our sickness under the notion of a delivery from a greater, and not as an absolute affliction.  
By this means likewise, the mind intends her own business; and is not taken up with the bodies importunate clamours which call for a continual attendance to bemoan, at least, its complaints; and commonly the sensitive part is like a child, sooner stilled when it cries, by chiding, then by cherishing and bemoaning: wherefore the rational soul should rather look severely, then fond upon the complaining body: to which purpose, while our thoughts leisurely ball●nce against our sufferings, our own demerits to God, or confront our condition with many others,( of whose offences we cannot judge so surely as of our own, and yet may conclude their burdens heavier,) these reflections may at least alleviate our grievances, if not silence our laments.  
Let those then, who lie upon their easy beds, s●●v'd with such accommodations as would, certainly be a cure to many thousand of their sick brethren in the streets and h●ghwayes; let them sand forth their thoughts to visit those fellow-sufferers, whose very disease is the destitution of such helps as over-flow about them: and those objects cannot choose but deduct much from the account of their own misery. And surely God leaves such affrighting prospects in those public places on purpose to encounter those dainty and nice eyes; which in their own Palaces, behold nothing but material or metaphorical flattering-glasses, that reflect to them only the loveliness of human nature: and to this end, he seems to set so many horrid figures in the way, where those wandring eyes pass, only, towards some new varied delighting object, viz. to show them the way of all flesh and blood, which they are moving in, and commonly, the faster, the less they think of it. Methinks those bodies broken and cleft by sickness and other violences, are the houses of our humanity: left open for our thoughts to enter and see within doors the frailty of their materials; while our own are shut up to us by some present health and happiness: insomuch that such distressed carcases offer this charity; namely, the furniture of this truth, which is the passengers great want, and always costs them so dear; while they ask but a small alms of those inconsidering and straying eyes: for which they may serve as guides to set them into their way of discerning truly their own state and constitution, thus laid open to their senses; which they rely most upon for their opinions, not considering their makers information, 
●o●. 35. ●.  that man is but rottenness, and the son of man but as a worm.  
And let our present patient( visiting the streets and the highways, now, to take the air of common sufferance) consider, for a receipt, how often he has run away from the voice of the public criers of human misery( as I may well term them;) with little attention either to what they petitioned or proclaimed: and if he be rightly sensible of his past inconsiderateness, the excess of their misery will afford him more charity, then his fullness of means did allow them. For he will be somewhat eased by comparing their surpassing grievances with his own: whereas they, receiving no relief from his compassion, found possibly some addition to their calamity, by the comparison of his condition. The circumstance of Lazarus lying at Dives's door, did undoubtedly sharpen the pain of his hunger: and had the corruption of Dives full diet broken out into sores, the looking out upon Lazarus's ulcers and their dressings, set by his own balms and odours, must needs have lightened his complaints. And thus a Lazar may, in this life, cast water upon the tongue of a Dives, though, in the next, he must heap coals of fire.  
As for such rich and religious persons, who venture frequently their best health towards the relief of the worst that is found in spitals and Hospitals;( where the inside of human nature seems to be turned outward, in the exposure of nothing but foulness, ordure, and corruption:) this naked view of man, leaves in such minds, so lively images of the miseries of their brethren, that when they fall sick, what abatement they find in the tax of their own disease in respect of others, or advantage in their succours, serves to deduct so much from the sense of their affliction; and then, what was the most noisome and offensive in their charitable offices, proves the most easing and consolatory in this state of their infirmity: For in this their necessity, all the sick they have tended and succoured, return them( as I may say) their visi●s; coming into the presence of their memories, and attending there to solace their minds: and then the most loathsome diseases, and the most loading necessities, that present themselves to their consideration, minister to their lighter sufferings the most extenuation; practising this advice of the holy Spirit, He shall look upon men and say, I have sinned, 
Job 33.27.  and have not received what I deserved.  
Commonly indeed, we propose to the sick, rather light and careless amusements, then such serious cogitations; and 'tis certain, such rockings and lullings of our fancy are proper in their turns: but the rational part must have nourishment as well as rest, in this condition. Wherefore the mind ought to have her time of feeding upon this solid meat of spiritual reflections, and then these other empty and indifferent recreative thoughts take their place with more conveniency and fitness; as sleep and repose follow properly after sustenance and refection. So too, when the mind is stocked with solid notions, it will not fear being left in the dark; that is, deprived of those exterior lights of comfort which friends hold about the bed: for a a spirit furnished with interior watch-lights, is much less perplexed with sleepless nights; then one left solitary in the dark, voided of such impressions as may keep out the affrighting images rising from a distempered brain which is a familiar case; when the inferior office of the stomach whose place is to shut up, by sweet vapours, all the doors and windows of the senses, that neither the lights of reason, nor the noise of memory may exercise the brain; so that the cessancie of this Master-Actor may impart rest to the whole body:) when this lower part is so viciously affencted, that it sends up nothing but rude and offensive company to the brain; it is commonly more ease to awake our reason and discourse, to confute their deceitful terrors, then to expect that sleep should come in to our succour and extinguish those blazes, wherewith our fancy is fired, and the whole brain tormented. Insomuch that this happens many times to sick persons( whereof I am an experienced witness) that it is more ease to watch against those affrighting slumbers, then to hope for repose or refreshment by them. Wherefore, to these distracting watchings, which want exterior amusements, there should be ministered some conserve of pertinent meditation.  
In this wearisome state, where sleep flies from our eyes, and the more thoughts we sand after to se●k it, the farther it goes from us: the next way to lay our sp●rits at ease, is to call off our imagination from that pursuit of this Image, and fix it upon the original, which this copy, contrary to all others, by an ●xcessive use of it, rather excludes, then expresses to our m●nd. For a little reflection will serve to represent to ●s how often the soundness and deadness of sleep has removed ●●om us all thoughts of death: Let us therefore, in this dep●●vement of sleep, make use of our waking; and not lose th●t too, by a stop●●i'd incogitancy: but rather, by some useful recogitations, recover many of those nights, which the abuse of sleep has set upon our account, to be discharged by vigilancy.  
If we consider the nights repose should serve us as a continual memorial of our last rest, and our bed stand for a model of our Coffin: If we have often drawn these notions from them; or so far from this good use, have served ourselves of them both, as means of forgetting, not only our temporal, but even, our eternal death. If upon these examinations we find that this time, which was ordained to be the most innocent and harmless of our life, has been perverted into the most guilty and offensive; having chosen the night, designed for a cessation of the evils of labour, to make it an expedient for the more activity in the ill of sin rendering that darkness, which should put out all iniquity▪ the means of covering and securing it: They who have many of these truly horrid waking nights upon their account, may be much comforted to think, that by this faultless wakefulness, they may through the workings of a contrite spirit, retract the guiltiness of their voluntary watches; wherein( as the holy Spirit reproaches them) they sleep not till they have done mischief.  
Those, to whom riotous intemperancy has heretofore so easily furnished sleep, that they have had no time to reflect upon that undue means to which they owed their unhappy rest( which rose from the gross and foul vapours of sin, whereby their reason was more extinguished before, then in their sleep, their dreams having more of it in them, then their discourse:) when such lavish unthrift healths come to be arrested by sickness, and then by the soul, charged with the debt of so much time, which the body is to answer for, as having cast that away which belonged to her. In this case, the sick body may think himself favoured, by this intermission of sleep; whereby he may repay to his soul by his penitent wakings, some of that time he is indebted, by his vicious sleeps: accounting just, that, having by the excess of diet, grown so much in debt, now by the want of appetite, he should be brought to make his restitution. And if, as he may by his watchful thoughts, he draw the light of, grace out of this darkness; keeping his intellectual eyes open upon the differences of these two states, reposing securely in sin, or being in this discounting and satisfactory disquiet: he will easily aclowledge it a more miserable condition to be in a sound sleep, with any mortal sin, then painfully and penitently awake, in the most mortal sickness: since to the one, the devil makes his bed in his health; and to the other, God makes it, in his sickness, while he keeps him in this expiatory vigilancy, and is disposing him to eternal rest. Wherefore, in this state, I shall propose to such restless penitents this awaking cordial of the Apostle: The night is past, and the day is at hand; 
Rom. 13.12  let us therefore cast off the works of darkness, and put on the armour of light. So that if in our life past, we have made use of darkness, more securely to forge offensive weapons against God and our neighbour: we may now, while we are justly debarred the best use of natural darkness, which is rest, set our thoughts to work upon this defensive armour of Light, viz. a solid penitence, and a deep contrition; and in that disposition comform ourselves to our present state, saying with the Apostle, 
Thess. 5.6.  Let us not sleep as others do, but let us watch and be sober.  
And such as have not so much weight of guilty sleep upon their memory to counterpoise the heaviness of their eyes, and so hold them open; in a satisfactory purgation ●f their having often presumed, in health, to close themselves, while they shut up so horrid a bedfellow as mortal sin; yet these lesser accountants want not, it may be, much abuse of sleep to answer for. As many tender indulgers of their body, who have, in their health, assigned excessive measures of sleep, towards the flattering of the flesh; and under the title of the bodies health, have retrenched the mind of half her life: when sickness makes this reprisal of some time to render to the soul; may they not well reflect upon this justice, and acquiesce to it? How few are there that cannot charge themselves with many watching nights past away pleasantly, either in the designing or acting of vanities; and may not remember with what a cheerful and lightsome disposition, without the least touch of sleepiness, they have feasted, played or sported away whole nights: and on the contrary, how drowsy and heavie-ey'd they have been at those exercises where time was to be recovered, not passed away? one of those day-hours is often too heavy for those eyes to bear, without sinking under it; which can carry whole nights broad open, without feeling any heaviness, while they are running in chase of their appetites and passions.  
These Prodigals of health and time when they come to want even the husks, as it were, of those sweet sleeps, for which they were wont to choose their own hours; in this condition envying even their own mercenaries, which abound in what they languish for. As when the servants that watch with them cannot drive sleep from their eyes, while it fl●es from their masters: and the very sleep that is about them, serves but to disquiet them; for the sounder it is in him that should watch, the farther it proves from him that should sleep; t●e attendants rest contributing to the attendeds waking and dis●urbance: when this tender patient, as I said, lies in this uneasy tossing of body and mind; let him fix his thoughts upon the levities and vanities of his health: and let him imagine he is, by this agitation, throwing off those feathers and straws, wherewith his easy and delightful bed heretofore has covered him; which if he go out of the world with them sticking upon him, will prove fuel to that purging flamme; whose the sharpness surpasses all we can apprehended, except that which has eternity added to its asperity.  
And when he considers, that by a patient and penitent acceptance of this vexatious state, he may cast off much of that foulness, whose purgation is indispensible; and thinks how useful these restless hours may prove to work out that, which repose would but cover over, not expunge. These serious attentions will sooner still and ease his mind, then a wearisome longing, and expectance of sleep. This was King Davids remedy, who wanted no artifice to procure rest; 
Ps. 76.  when his eyes were kept waking, and he was troubled and spake not; he says, I was converted in the night, with my heart I was exercised, and made clean my spirit. Wherefore this work which we may best do in the dark, is to be intended in this conjuncture, whereby we may convert that time, into the improvement of a better life, then that which this restless posture can impair.  
As this is the most disconsolate state of sickness, so it requires the most powerful applications: I have therefore used all my art, to extract even out of the poisonous body of sin,( thus calcined and consumed by the ardours of our fever) such a spirit or salt of penitent reflections, as may give ease to the Patient; not by stupefying, but by quickening his senses: and sweeten the natural necessity of his waking, by the virtuous assignation of it. And since the best means to assure us against starting at the sight of death, is to look frequently and fixedly with broad open eyes upon it; surely, in this state, when the approach of it seems to hold them thus unclos'd, we should ke●p our spirits awake, and watching upon deaths encroachments; which are discernible by the shortening of this shadow of death; namely, sleep. For we know that th● n●a●●r and more perpendicular death itself comes to be over our head, ●he lesser this shadow of it grows. Wherefor●●n this its evident advance towards us( when we may perceive our hours passing away by the want of this shadow) we may well think it time to s●t our voluntary watch, by this order of watch and pray, lest you enter into temptation. And by th●s pious intendment, the soul may b● found filling her Lamp at midnight, with that oil which will not only light her in her way, but likewise assuage and lenisie the dolours of the body in the passage: wherefore in all respects, I may recommended this manner of improving this grievous and tedious time to nature; by the mediation of the vigilancy of grace, whereby we are entitled to this promise of eternal rest, Blessed are they, whom when the Lord cometh, he finds watching.   

SECT. V.  
The result of all t●●se considerations: and the good us●s to be made of sickn●ss.  
WE have consulted upon sickness itself in the abstract; and having found the spring of it rising in the brain of man,( for his straining to elevate his understanding bruised that, and broken his body in pieces with the fall:) we may wonder the less that the soul seems to suffer and waste with the bodies infirmities, since she is culpable of this def●ction. So that though she lose not her immortality by this unhappy act; yet it seems not unjust, she should be some times frighted by this appr●hension in those extr●mities of the bodies sufferings, derived from her own peccancie: Nor can it be expected that such a mind, as has served itself of the fairness and clearness of the bodies constitution, only to plunge itself the deeper into flesh and blood, so to take the fuller draft of the sweets of every sense; when the gull( as I may say) overflows into each of their cups, such mind should not then taste the bitterness of this change, and seem almost poisoned by this distastefulness. wherefore we have advised the soul to keep her self( as much as her state will allow) disinterested in the bodies transitory felicities; against whose deceitful outside we are premonish'd by their Maker, to value them as the beauty of flowers, or of grass; such marks of their vanishing away has God been pleased to set upon those his gifts, which by their present loveliness, might endanger our inconsidering their impermanent nature. The soul then, ought to make use of the bodies soundness and integrity, as a passenger of a bright & clear day; to make the farther discovery of her way, out of the body she is passing through▪ & the clearness and good disposition of her organs may serve her as the better prospective glasses; by which her eye may reach those distances that in the time of their being clouded and overcast, she cannot attain. And this is the happy and prudent advantage of health, viz. by the activity and good disposure the mind is in, to foresee the inevitable passage, through infirmity & indisposition; whereunto she is tending in this state of her peregrination: and by this prenotion of her consequent danger,( of being obscured by the bodies darkness) to prepare such a stock of self-knowledge; that when the light of her discourse grows dim in the bodies clouds, yet the acts of her intellect may be clear and lightsome, whereby she rests assured of her own independency on the bodies dissolution: concluding her remove to tend towards that permanent station, which is pointed at, from the souls first issuing out of it; from which instant it moves in a circular return, as not having here a permanent abode, but seeking another that is to come. This excellent suggestion, from the blessing of health, is singularly remarkable in holy Job▪ whom S. Gregory admires more for his prevision and preparation for sickness and misery in his prosperous integrity, then for his virtuous tollerancie of his afflictions: whose wonderful prognostic is manifest in this his profession, My sighing comes before I eat, and my roarings are poured out like the noise of waters; for the thing I feared is come upon me, &c. Job. 3.24. And surely this premeditation of his obnoxiousness to all his calamities, conduced much to the preserving his mind in her integrity; untainted by the ulcers of his body and unoffended by the wounds of his fortune: that find, he adored, as he fell; and his soul, keep●ng itself in a counterposition to his flesh, remained erected in the others dejection. And we have one antidote more then he had; which is communicated to us by his sickness, and was the only want he seems to have suffered in his extremity: namely, that God often exercises his most favoured servants, with sickness and other tribulations, merely to refine and heighten their purity: this is a cordial, which even, the most purged and sincere souls may take; to give them rest in those flames that melt them down, in order to this refinement: and those who find their souls and bodies charged with gross pollutions, may comfort themselves with meditating on those rare effects, this purgation of sickness has produced. They may remember how much happier Naaman's leprosy proved to him, then his Lieutenancie of Syria; his infirmity procuring a cleansing to the foulness of his felicity: for how unlikely is it, that if his health had suited to his other happiness, he would have made any account of the famed of the Prophet? the rivers of Damascus would have served to bathe in; and entertain that mental leprosy, which ease and delicacy engender. 
Mar. 5.  How little hope is there, that Jarus the Prince of the Synagogue, would have become a suppliant to one, whom the rest of his Town did so much contemn, had not his daughters sickness solicited this application?  
And may not this he brought for a legitimate extenuation of the ills of sickness? 
Mar. 6.  to consider that even in Nazareth, Christs own Town, wherein he lived three parts of his life, only some few sick persons tasted the blessing of his society: the rest were scandalized at the eminence of his wisdom and virtue, and rendered their relation so much the more criminal by their repugnancies.  
These and the like recogitations cannot choose but temper and alloy somewhat the bitterness of this cup; when the presenting of the benefit is joined with the presence of the disgust: and who can deny that very familiarly, the same things we ●pprehend, as instantly destructive, become the instruments of preservation? like the fish, 
tub. 6.  which young Toby apprehended as a monster ready to devour him; yet was it designed by God, both as aliment for his journey, and medicament for his fathers eyes: so how often do those affrighting diseases, which at first show us the graves mouth open to swallow us, serve as means of longer life, and of cures to some spiritual blindness; insomuch that the contrary to the end of voluptuousness is often verified in the term of this vexation; for it proves a way which at first seems to be wrong; but the issues thereof led unto life. 
Prov. 14.12.   
If there were a Pool of Bethesda extant; I presume it would have more votaries, then any privileged Altar in the world: and many a poor impotent body, that were not likely in a long time, to get the first place, would notwithstanding resort to this possible relief. I therefore exhibit this spiritual Pool to all infirm Patients, which is commonly, accessible to all conditions; namely, the contemplation of the unsoundness and corruption of sinful flesh and blood; whose waters the meanest cripple and the sickest beggar, have not only an Angel to stir, but likewise to cast every one into them. All our good Angels are ready to do both these offices; and surely sick Jobs Guardian was stirring these waters, and bathing his sores in them, while he was patiently scraping himself with a potsherd, and meditating( as S. Gregory infers) how one fragment of broken earth was serving another: by which cogitation, in the cleansing and extersion of his body, he preserved his mind taintlesse and undefiled; wiping away all murmur or repugnancy towards this his visitation: and keeping his spirit fixed upon the tr●nsitory perishableness of human nature, concluded for his own ease, what may serve us in all our griefs and dolours, While his flesh is upon him, he shall be sorrowful; and while his soul is in him, 
Job 14 22.  it shall mourn.  
We have made a visitation general to the sick, we have entered Palaces and private houses, surveyed the spitals and highways; and in both these extremes, we find some medicaments afforded reciprocally from to each the other; the great ones looking down upon the far exceeding miseries of their fellows in nature may find some extenuation in their own lighter exemptions; and the most depressed looking upward upon the common exposure of all conditions to the greatest sufferance of this life, which is sickness; may take some alleviation in their surchage; by considering that even those, from whom they receive all the eases of their life, are but level and equal with them, in the most grievous affliction of life. For the Founders of Hospitals, and the Patients in them are Fellow Commoners in the state of sickness: So that as the Benefactors may deduct somewhat from their burdens, by weighing them with those whom they relieved; these may likewise abate somewhat of their exceeding distresses, by comparing their equality with their Masters, in this greatest affliction.  
Wherein God observes his commutative justice to our offending nature; rather then his distributive, respecting every personal offence. For since the first person infected our Nature, That infects every person since: so that God himself, when he put on our humanity, thought not fit to read integrate it, in this point of impassiveness, but has rather applied the sufferings of our persons, towards the purgation of our nature; and enabled our souls to render our bodies impassable at their second association; whilst in their first conjunction, they are to remain fellow-sufferers, 
Wisd. 9.14.  the body which is corruptible, pressing down the soul.  
Wherefore the universal remedy must be repeated in this clause, The contemplation of the miseries annexed to sinful flesh and blood, must be the Antidote, taken in our best health to prepare us against the surprise; and the Apozeme, to ease us in the pressure of sickness, the holy Spirit prescribes us in this Ordinance, 
Eccles. 11.27.  In thy good dayes be mindful of the evil; and in the evil, forget not the good. By which practise, our health shall not be in danger of the surprise of sickness; nor our sickness liable to the despair of betterment and melioration. I will therefore leave all my Visited, 
Rom. 14.7.  with these cordials of S. Paul by them, None of us lives to himself, neither doth any of us die to himself; for whether we live, we live unto our Lord; or whether we die, we die unto our Lord: upon the taking whereof we shall find wrought in us this his resolution: Therefore, in all confidence, 
Phil. 1.20.  Christ shall be magnified in my body, whether by life or by death.    

The eleventh Treatise.  
OF DEATH. In four Sections.  

SECT. I.  
WE have been long treating and prescribing to sickness; not in order to the saving of life, but to the killing of death; which is oftener done by the sting of sickness, then by any other instrument: for when that is any thing sharp, the sting of death, which is sin, seems unpointed. And when sin ceases, death may be said to be mortally sick; it lies a dying with the same body it is killing, and expires conjointly with the perishing subject wherein it subsisted,( which are the material elements of the body, the soul at the same instant entering into a fuller life:) so that sickness, oftener then health, may say, O death▪ I have been thy death.  
Youth and health seem seated by nature, in such an elevation above death, that they cannot look down into a grave, without growing dizzy & amazed: such a steep precipice they apprehended between life and death; whereas the true reason of this lightness of their heads, is the hollow trifles they are filled with. It is the imbecility of the sense, not the terror of the object, that works upon these heads: Wherefore to settle and assure them they ought to look down often upon this term where they must rest; and so by degrees, they'l not only be able to do that confidently, but even to walk down that misconceived precipice, between their gardens and their graves. They will consider unmovedly, that the same earth which now opens her pores to present them with all the fruits and flowers they delight in, will shortly open her mouth to swallow them up; and by way of restitution, turn them into that matter, which shall produce for others the same commodities they owe the earth in their times. These cogitations will prove easy and familiar to them, when they are accustomend, with David, to carry their life in their hands; not forgetting the law of God and nature.  
Death is the creature of rebellion; and in revenge thereof, is allowed by God, to master his own maker, viz. our rebellious nature; which is struck with such a terror of this her creature, that of her self, she but flies continually from it, scarce daring to look it in the face; which is notwithstanding, the only defence she has against it. Did not he who first saw death, fly from it, with this confused amazement, 
Cain.  fearing it in every face he saw? But his unexperience may better be excused, then our covetousness; who have seen it in all times and things, for so many thousand years, since his introduction of it: and yet, does not our weak nature commonly turn her face from it, as if that were some kind of evasion? Methinks, those who are afraid to meditate upon the course of nature,( which is inevitably carrying them to death upon the current of time) may be said to do, as if a prisoner( being hurried down a river) should always turn his face up the stream, not daring to look that way which he knew himself certainly moving: Is it not such a kind of weakness and impertinency in us, to attend only to the relations of life; not turning our considerations towards the course and consequence of our death? And this is the reason why we so seldom know the best way to this our inevitable end; namely, because we so rarely set our eyes to look upon the passage wherein we are moving; as if our thoughts, going retrograde, could carry our bodies back along with them; when the truth is, at our first step into this life, 
job 16.23.  we enter( as holy Job says) into a path in which there is no reverting.  
The spirit of man therefore in our peregrination through this life, ought as little to trust flesh and blood, in point of council, for an intentiveness upon the progression therein; as a traveller to be advised by his host, whether he should march on, or stay and loiter in his house: Such kind of invitations having our sensitive nature, to amuse and divert the spirit by this familiar persuasion, that we have time enough for that intendment. For, does not our nature look to regulate the minds application to this passage towards death, by what may be termed Natures own Dial, viz. our Age; by which account, for the most part, we are deceived? Since our ages surely can give us no more security of the succeeding proportions of our life, then dials can of the continuance of those beams, by which they show us how long the Sun might shine that day out upon our horizon; but not how certainly it shall( not marking how soon a cloud may intercept that splendour:) So, albeit nature, by our ages, may show what time our life may last, yet cannot they ascertain us how long it shall continue▪ for none of those intercepting accidents, which break off the course of nature, are notifi'd to us by our age, no more then the change of weather is upon Sun-dials. Wherefore grace calls upon us to watch continually; as not knowing at what hour we may be surprised; for we are oftener benighted, by the intervention of casualties, then by the natural efflux of time.  
Death is allowed to use us more like our master then our creature; it seldom stays for natures leavings. Nor can we complain of it; for since our delusion and surprise w●s its making, we cannot expect other, then that there should be surprising and deceiving in its nature; wherefore as credulity and presumption produced it; caution and diffidence must prepare against it. Let not then even Youth and Health( Natures greatest strengths) make us slacken our watches; for death very often makes use of them as the best blinds for his approaches; and Nature of her self, seldom looks through them upon the enemy, when they are before her. How frequently doth death work, and even spring the mine; while our youth and health is building up that hollow earth, which in an instant is blown up and evaporated?  
How reasonable is it then to propose to our youth and health, that since they account death such an enemy, they would proceed with it, as with one; that is, seek to provide against it: which may be done by an easy means; viz. by but making themselves familiar with it. The great and only real enemy of our nature, the old serpent( who makes no prise, but by deaths hand) uses all his arts to divert this intelligence, knowing how easily, by that means, it may be gained by us, against him: and commonly he prevails so far with our youth, that it passes without any serious correspondence with death( insomuch, that many of those who brave it every day in public, dare not converse with it in private) so fond are they abused in the way to the securing themselves against this apprehended enemy.  
Alas! how common is it, to see the youth of the world grow as bold with death( when 'tis but covered over in the smoke of famed and vain-glory) as if they were agreed of an exchange, between their own vital, and a little of the flattering breath of others: and yet the same persons can hardly be persuaded to bestow never so little of their breath, to converse with death bare-faced, as it is the issue of sin? How wearisome is the least discourse of it, to the bold libertines of this age; who even by the sting of death, sin; are rendered insensible of its poison: and by this unhappy course, find that second death which so seldom comes into their apprehensions.   

SECT. II.  
Of the Folly, as well as Unchristianness of Du●ls.  
LOoking down from the Pinnacle of the Temple, into the houses, streets, highways, and fields of the world; where I find death acting in so many and so divers postures; methinks there's no one whereby the Prince of darkness triumphs more over our human nature, then( this wherein he employs our courage, even the virtue of our nature to destroy itself) by the desperate practise of duels. It must needs therefore be very pertinent to our present subject, to labour the disarming of death; and taking away these unnatural weapons, which procure so many double deaths, and consequently Trophies for the enemy of mankind.  
Since God himself was pleased, as S. Paul saith, To partake of flesh and blood; 
Heb. 2.  that through death, he might destroy him who had the empire of death: Methinks the devil has repaired the loss of many other prerogatives, by this particular power which seems increased. He hath lost most of his Altars; but to this Idol of private same and vainglory, he has more sacrifice, then even in the fullness of his reign: For death still flies about this age, upon sames wings, so little apprehended, that our youth seem rather disciples still of the Heathen Poets, then of the Heavenly Apostles; whose doctrine is, that, Those who live by Christs death, are not to live to themselves, but to him who died for them. So that our lives are listed and in service, against the Prince of this world; and consequently, it is quitting our party to venture our lives either for revenge, or popular vain-glory: for these are truly the enemies colours, under which we are so desperately forward: insomuch, that the more we despise death in these occasions, the more we combat for our enemy, who by this undue contempt of death, while we fight for his side, reduces us into the bondage of it.  
Methinks the devil entertains the youth of the world in this dependence on him, as he did the Ancient Gentiles, viz. by returning them some fair answers out of the mouth of this Idol, famed, which passeth for the Oracle, whereby they govern their actions, and whereto they make such offerings as were used too among the Gentiles, with an infusion of human blood. May it not then be truly said, they who keep up this bloody prerogative of the Devil, are more subjects of Apollyon, or the destroyer, then of the sovereign Saviour of mankind.  
Is it not strange that many who are such lovers of this life, that all their thoughts and actions are assigned to the cherishing and sweetening it, by all the voluptuousness and sensuality they can compass; insomuch, that when death is but discoursed of seriously, their spirits fly off, as those evil ones did from Christ, crying, What have we to do with thee! 
Mat. 8.  thou art come to torment us before our time: Yet when this subtle spirit of Honour does but whisper to them, even these presently start out of their beds of ease, and run out naked to meet death( having nothing but sin to defend themselves against it; for murder is the security they propose to themselves:) and in this strange madness, as if they had disarmed it by having sin in their hands, they confidently expose themselves to temporal and eternal perdition?  
O how miserable an estate is this; when the only sting of death, which is sin, is become the only receipt ministered to save our lives!  
May not those two so opposite iniquities in this licentious Youth, be fitly termed a possession, in an order quiter contrary to that of the Spirit Legion in the Gospel, who possessed the man first, and then the swine? For here, the evil spirit appears first in the beast, that is, in the foulness and sensuality of their lives; and from thence passes into the man; namely, into that vain affectation of manhood and valour, the desperate fury whereof, even the chains of voluptuousness cannot hold from casting the man away. Besides, this distemper hath this special mark of a possession, that no civil act nor order can find remedy for it: for, does not this raging humour, like the Spirit Legion, break all the chains and bands of civil penalties; and how seldom is it subjected even to the exorcisms and conjurations of Religion?  
For, are there not many fully convinced of the impiety of this practise, who in their hearts detest this action; yet may be said to be like divers of the principal Jews, who after they believed in Christ, durst not profess it, for fear of that order the Pharisees had made, that whoever professed Christ, should be cast out of the Synagogue? So there are divers who after their approbation, dare not practise this Christian precept, of not resenting injuries, for fear of the worlds ungodly order, that casts such out of the society of popular estimation, who practise a conformity to this duty; and therein resemble true Jews far more then true Christians; seeking, as Christ reproached them, Glory from one another, and not from him who only can give it; preferring the glory of men before that of God. With what face can these undervaluers of eternal glory, hope to look upon the King of it, whose dissimilitude they have so much affencted in this life? how can they pretend to become like him in the other, when they venture their lives so frankly, on purpose to disresemble him, viz. to resent the injuries, and solicit the praises of men?  
This unhappy condition of the Duelists of this age( which I may not unfitly call the lifeguard to the Prince of darkness) remembers me what S. Jerome saith of the ancient famous Gentiles; What are you the better for being praised by men, while you are scorned and reviled by divels? What gain you to be flattered where you never are, when you are tormented where you are eternally? Let them think calmly what a bargain they are making, when they are bidding their eternity for a blast of air; and what then they can answer to this question of the holy spirit, You lovers of same, Which of you can dwell with everlasting infamy? For every sinner shall be everlastingly tormented, by the contrary of his own vicious passion. They who can resolve this in could blood before they go into the field, may be allowed to run the fortune; for I conceive, very few that take time to weigh and counterpoise this hazard with what they seek in exchange, will resolve the adventure.  
I am not ignorant of the common secular defence against these ecclesiastical censures; the plea is, They must either go out of the world, or enter into this contract of honor; which is the band of secular societies. To this I answer, If there were no other world, I should agree that life were lost in this, when the esteem of the person is perished; but he who has bidden us pull out our right eye, and cut off our right hand, and go thus maimed out of this world, rather then endanger the other lifes misery and torment, has certainly brighter beams of glory to return us; for every little spot of shane we are aspersed with, from the unclean mouths of the world, while we are figuring our conformity to Christ: Supposing this persuasion, what difficulty can there be in going out of the worlds errors and mis-accounts, without quitting our secular vocation, that is, to despise the worlds injurious disvallue, and assign our reparation upon the other life remuneration? I am verily persuaded, that whoever could resolve to endure the shane and reproach of the world, rather then dare to injure Christ's doctrine in this way of righting himself, would pass in Christ's Court of Honour, in the rank of a Martyr; and might at least entitle himself to the promises made to those who had left even more then father or brother, or houses and goods, if not then even life itself. O upon how glorious a throne would such a relinquisher be set to judge all the preferrers of worldly famed before immortal glory! And with what a horrid confusion will the other unhappy criminals confess to these their Judges, How senseless were we, when we accounted your lives folly?  
But in this my Meditation on motives to reclaim this inhumanity, when I remember what continual exhortations the Church exhibits towards the conversion of mens opinions; and what sharp comminations it uses for the restraint of this impieie: I break off that application, and conclude as I have not unaptly termed it, a possession; whence I shall do better to treat it by way of Prayer then of Precepts: and truly my soul shall be very zealously addicted to this exorcism.  
I have charactered this spirit of duelling as ugly and deformed as I could: and surely it is not an improper figure, in this design of death I have in hand; because death is fouler in that shape then in any other. Happily too many may sooner reflect more upon the deformity of this sin; beholding it in this piece of Divine, then in the other of secular Justice. I beseech almighty God to set his hand to, and touch it over; so that they who look upon it, may find his hand in it, that has translated us from life to death, by the dilection of our brother.   

SECT. III.  
Advertisements to young Women against their diversions from considering of death.  
WE have endeavoured to disarm death of one of the sharpest weapons the Devil furnishes him, in the hands of men; which are the swords of duelists: nor will it be less useful to essay his disarming of those darts, whereof, though but fabulous, yet he makes real use: for, as the Apostle says, the end of them is death. These are those vain shafts of praises and flatteries which Loves Poetical Quiver affords; to wound indeed the understanding and judgement of young women; by which means, they are in danger of making no provision against death, through that great distance the false lights of vain men seem to set them in, from mortality and perishing. Is not the style of the world to young women such, that one may say, men seem to be studying an exchange for mans first deception; by shutting the eyes of women towards the discernment of the evils of this life; and consequently to punish them by their over-loving it? For now adays few converse with youthful and handsom● persons, but to entertain them with shows and triumphs of their own beauties: being lead so far from the thought of their own frailty, that commonly, they hear of nothing, but what themselves are idly said to consume and destroy; not a word of their own true perishing and consumption. It would be thought a rude, if not an unreasonable advice, to tell them, that when they look upon their most partial glasses, even then they see but a deaths-head; and yet this is a verier truth then those reflections which the flatteries of the world make them; for that will one day be true, and every day advances that truth; whereas the other feigned immortal ascriptions never were true, and are every day going farther off from the apparences of it. But alas, for the most part, this frail sex in the world, is so inconsidering of truth, that while they have beams of praises and fl●tteries in their faces, they imagine not they m●ke any shadow behind them: when the truth is, all the while they live in the belief of these vain adulations, they are sitting in darkness, and the shadow of death.  
The familiarity with truth, is certainly, the only means for a safe and friendly acquaintance with death. Hence it is that they who seldom hear of him, but in some such fiction, as they cannot credit, even while they are fancied by it( as in all those frivolous attributions to themselves of the power of life and death,) such cannot be much wondered at, for remaining in an inconsideration, and incogitancy of their own dissolution. For by the means of those amusements, women may be said, too frequently, held enchanted by their own charms; since even their advantages of nature, perverted by flatteries, dazzle and blind them, in the understanding their own nature. This befalls them, when beauty( the fadingness whereof is the greatest det●ctor and impeacher of our frailty) proves an insurer of the lastingness of this life: and when this light becomes darkness, how great must this darkness be? when the creature, by this account, takes Gods blessings as pawns for security of her idle wishes; and by them, induces an unmindfulness of her Creators order, imprinted in the same fading colours and figures that make all mortal beauty.  
Does not this verity manifest how pernicious that fabulous entertainment( which young women are diverted by) is to the knowledge of themselves: for though in these pleasant parts which men are acting before them, there may be many so innocent that they mark the language only, and mind not the plot: yet at the best, these vails of falsities keep them unacquainted with the face of truth: by which they should come to value life, not as it diverts them, but as it disposes them for death.  
I may therefore very justly propose to all young women, the suspecting and discrediting all great praises and advertisements of themselves, which are offered them: For surely, the more they are believed, the less they are true. Let them credit only such as profess the making love to truth; who will inform them that beauty is the greater blessing, the less it is valued and accounted upon; and teach them to extend its blessing beyond the duration of its matter. For the virtue of neglecting it while it continued shall remain a lasting beauty; when the frail matter is passed and perished: and we know corporal beauty is so perishable a fruit of nature, that it seldom lasts out her season. Wherefore, not to be seduced by its present attractives, is the only means of gathering and laying up the blessing of beauty: remembering what the holy Spirit admonishes us, Beauty is vain, and handsomeness deceitful; the woman that fears God shall only be praised.  
I have laboured to discouncel the crediting those excessive commendations( which are for the most part, unbeliev'd even by the presenters themselves) as being much in order to my design: for such as are out of danger of being affencted with these flatteries, are well advanced towards the knowledge of the little estimableness of this life. And this persuasion will led them, by an easy gradation to an acquaintance and correspondence with death: which being thus entred into, will be so far from overcasting the lightsomeness of any legitimate delights, that it will clear and dissipate, even most of the clouds and obscurities of life; and keep them from being surprised by the foreseen eclipse.  
Let me therefore beseech these young persons, to whom I address this advice, that in stead of the fashion of assigning so many thoughts to this purpose of passing pleasantly their time; they would allot some little portion of every day to the thinking on what is to follow after all their time is past; and when they look so far forward, they'l find death expecting them in that posture they have put it, by the passing of their time: either as a bridge, lying under their feet, only to pass them over to eternal beatitude; of as a torrent roaring, and frighting them with a precipitous fall. If they will but consider that all our life is but a composition of death, and every day works upon it, even while we think least on't; they'l easily be persuaded to assign some time in each day to the surveying this work: which once done we can never mend again; and by this method of a daily supervising, can hardly be ill finished: we have the Holy Ghosts word for it, Think on thine end, and thou shalt never sin. This course of frequent meditation on death, shall set the practiser so much above the fear of it, that this of the Prophet may fitly be applied to this case, The sucking child shall play upon the hole of the asp; 
Isa. 11● 8.  and the weaned child shall put his hand into the Serpents nest.   

SECT. IV.  
The duties of a good Christian, in order to his death.  
I Have assailed the two greatest strengths, the enemy of human nature holds in it; namely sensuality and vainglory in the stronger, levity and self-love in the weaker sex. And if by the grace of God, I have made sufficient overture for those pious considerations I have presented; it will be easy for them once entred to turn the enemies artillery against himself: for as soon as true devotion possesses itself of the considerations of the end of man, death may easily be turned against hell and the Devil be defeated by his own arms.  
These past remonstrances we have made to the youth of both sexes, may seem to many sound Christians, but a kind of worm-seed given to purge the children, only in christianity, of these corruptions incident to their youth. We shall therefore now labour to serve in some of the solid meat of the Gospel; 
Heb. 6.  fit aliment for such as have their senses exercised in the discernment of good and evil.  
The blessed Apostle S. Paul( who had as many triumphs over death, as d●yes in the world, by his d●ing daily) shows us death as it were an Usher that receives Christians into the church militant, 
Rom 6.  and conveys them into the triumphant, Know ye not that all we that are baptized in Christ Jesus, are baptized into his d●ath? for we are butted with him by baptism into death▪ but if and be dead with Christ, we believe we shall likewise live again with him. So that as we enter into the Church mil●tant by a mystical; we cannot pass into the triumphant, but by a natural death. Whereby is proved, that the perpetual thought of death ought to be our guide and conduct through this life; and conseq●ently our business in this world is to extricate, not plunge and immerse our spirits into the appetites of flesh and blood: for the Apostle explains his meaning of being dead in the baptism of Christ, saying, those who are his, 
Gal. 5.  have crucified the flesh, with all the affections and lusts thereof. For which work nothing is more efficacious, then the intervention of our mortality, since in our combat with the old man,( who would always fain die of age, rather then of a violent death, that is, rather expire by nature then be extinguished by grace,) we find no so powerful succour, as the calling in the cogitations of our inevitable end; our most passionate nature is seldom bold enough to hold up sin in the face of death: wherefore the strongest passions do but blind life, they dare not brave death; but divert the soul from looking upon our end, not embolden her to defy it.  
The Serpent pursues this first method with the sons of Adam; he pretends not that the beauty of the fruit should overcome the terror of death, when they are both set together in our eye; but keeps the one out of sight, with this suggestion, nequaquam moriemini, ye shall not die, though you taste the fruit: thus either diverting them from the thought of death, or deluding them by the promise of life, enough to provide against the danger of it: so that the flesh, the world, and the Devil, all three joined, are not strong enough against the presence of death, when it is brought face to face before them. We may conclude how powerful God intended death should be towards the prevention of sin; when he served himself of that menace, aptly to keep sin out of human nature: and though he then justly turned it into the punishment of sin; yet has he still left in it much virtue towards the opposition and exclusion of sin.  
In proof whereof, even the greatest libertines may be allowed to do any thing, which they would not stick to do at the hour of their death: whereof not only the coercive, but the directive power is so much acknowledged even by the light of natural reason, that a mere Philosopher affords us this excellent sentence, This is the supreme point of wisdom, to do only such things all the time we are in the greatest probability of living which we would do, if we were in the present expectance of dying. In confirmation of which truth, I may safely bring S. Pauls testimony, and propose no more to Christians, Walk by the same rule; 
Phil. 3.15.  as many as will be perfect, must be thus minded.  
And undoubtedly, the squaring our actions by this rule, is not only useful, as to the regulating our vicious appetites, but likewise very conducing to the mitigation and sweetening of all our pressures and sufferings. Let any one in his sharpest sorrows and afflictions, but seriously consider what sense he should have of them, if he lay then a dying; and ponder ingenuously how little he should be moved with this present vexation in that case: whether he would not look forward rather, to the consequence of this suffering, then to the instant inconveniency. Would not all his thoughts be set upon that state, which he looked upon as perpetual; not on this transitory moment of sensible disquiet? Certainly whoever shall use this prescript of judging his actions and sufferances, as if he were but near dying; shall never be much transported by his senses, either to inordinate pleasures, or overcharging sorrows.  
This admitted, the best advice that can be given to the happy conditions of this life, is, That they would consider all their present establishments, as transitory and dying things: and that( according to this affection the Arabian bide is said to have to perpetuity) while they are building their nests of odours and spices, it may be more in contemplation of their grave, then their habitations; expecting not a permanencie, but a more glorious renascencie. And let no one think to justify himself upon the engagement of his condition in this world, in point of his tenacity and adherence to this life; since there is no temporal felicity allowed by God to have this tempting quality of promising the protraction of life. Wherefore, since no estate either dissuades or debars us the meditation on death; let us in all estates interpose this cogitation of holy Job, 
Job 14.14.  All the dayes in which I am now in warfare, I expect until my change do come; which will mediate a peace between the changes and differences of all conditions. t  
The most miserable person sitting upon the earth, looking into it, as the common receptacle of all those that are in Palaces, as well as those that are unhous'd, may comfort himself with as easy a lodging there, as any he then envies; for that shining earth, which to day seems gold-ore, to morrow is mingled with coal dust; and no discernment to be made between the princes and the beggar's ashes. Methinks, enemies, who are always digging one anothers graves, labour in this mean work, for want of looking down into the grave they are making; which view may show them, that they are burying themselves in that earth they seek to open to cover their enemy; to whom every wound they wish or give, may be said to cast so much earth upon themselves, and such as will lie the heaviest on them in their own graves. And by this object, the contrary passion of sensual love may have its eyes opened, by having the dust of a grave blown into it; so discovering the meanness and vility of that matter, whereof it has so abusedly valued the fruition, the presence of death will quickly unblind these two so contrary passions.  
If the figure of death were well formed in the minds of the world, that of fortune( which is now so much incensed by the fumes of several passions) would lose most of its votaries: The goods of death, which once given, are everlasting, would be much more sued for then those of fortune, which, if ever bestowed, are never lasting. I have not more admired any conceit of a mere rationalist, then this compliment of a Philosopher to death, who seemed to value it so much above fortune, that he could not agree she should have any part in the disposing it; he could afford fortune the dispensing all the commodities of life, but no disposure of the benefits of death; when( as I may say) he broken out in a mortal ecstasy, into this request to it.  

Lucan.  Mors utinam pavidos vita subducere nolles,  
said virtus te sola daret.  
That it would not deliver any mean unworthy person out of this life, and that death might not be found by chance, but only be conferred by virtue. This excellent strain of imagination savoured of a soul that found itself imprisoned in this enclosure of flesh and blood, and thought that enfranchisement the worthiest gift could be afforded it. But we Christians, from a higher principle, may tell him that we are possessed of his wish; for it is virtue only( not fortune or nature) that confers on us the benefits of death, since it is the death of the righteous only is precious: that of others is but a double curse both to soul and body; for the death of a sinner is the worst of all things, being the end of all his delightful sins, and the beginning of his endless punishment. But if the Philosophers courted death, only to take their life handsomely from them, which they accounted but a wearisome repetition of identity( so far as to affirm that in this respect, not a brave and virtuous person only, but even a curious and a voluptuous, might out of delicacy and love of variety, desire to die: What a shane is it for Christians to fear death, whom it not only delivers from a laborious life, but transports into a glorious, joyful, and eternal one? for so precious in the sight of God, is the death of his servants, that they, not only rest from their labours, but are received into their masters rest.  
But that which raises in us the terror of death, is the wavering and trepidation between the hope and fear of our sentence; which is consequent to our unreadiness for trial: and this unpreparedness comes from our studying too much our titles and rights of life, little thinking on the evidences we must bring in at our death: for, how familiar is this strange unadvisedness in our youth, to be solicitous in providing for our old age, whereof we are so uncertain; and not to prepare for death, whereof we are so much assured? knowing it is appointed that every one shall die, 
Heb. 9.  and after that comes judgement  
Such therefore as refer the preparation for death, to sickness or old-age( when their minds are taken up by nature in the defence of life) may be said to let their light go out, and begin to red by a coal, which they must blow continually to keep alive: just such a work methinks those have, whose minds being most applied to the succour of their bodies, have likewise this other task, to purge and purify themselves. And besides the impertinency on our parts, the just disdain on Gods ought to terrify us out of this inconsideration; which proposes to give God, not only the least, but even the worst of our time. O then, let all Christians be corrected in this mis-counting, by that advice of the holy Spirit; Remain not in the error of the wicked; confess God before thy death; he humiliation of a dying man perisheth as nothing; 
Ecclus. 17.27.  living and sound in health shalt thou make this confession of God and praise him and glory in his mercies.  
There are few who assign not some time for their preparation, and that which they suppose sufficient for a happy end; let me only beseech then every one that affords any time to these Lines, not to rely upon a remote assignment; for, besides the danger of intercepting casualties, the presumption discredits much the purpose. Let them therefore allot some little portion of every day to the meditation of death; and they w●ll quickly feel that vulgar fear confuted, of being melancholy, over-pensive, and indisposed for company: For certainly they will after some practise of this method, find such a return of peace, and settlement of spirit in all occurencies, that they'l confess all the time lost that was deferred, it being so evident we can never begin too soon, nor study that too much, which we can never come to try whether we know it sufficiently. And those that are upon this inquest, sh●ll not find their natural death the sooner, yet make their eternal life the surer: whereas those who fly from this acquaintance with death, as from a spy, and betrayer of their temporal delights, are in great danger hereafter of seeking death, and not finding it.  
And surely those who upon earth are so conversant with death, that their life is butted in God with Christ, at their egress out of this world, rather put off then put on their graves; for they enter into that immortal life, from which the earth that covered, separated them; since if the spirit of him that raised up Jesus from the dead, dwell in you, he that raised up Christ shall also quicken your mortal bodies, by his spirit that dwells in you. And by this manner of living, death; instead of being the stipend of sin, is made the pay-master of eternal life.  
O with what a joyful assurance may they welcome death, who have lived by the spirit of Christ? for if they can say to him, as he did to his father at his return out of this world; Jesus, I have glorified thee upon earth, I have finished the work which thou gavest me to do; They may likewise say, Now Jesus glorify me with thy own self. This account of our lives shall certainly obtain this petition at our death. I will therefore close up this Remonstrance with this Christian Principle, All such as can say with S. Paul, They live but to Christ, may also say, They die but to gain.    

The twelfth Treatise.  
Of eternity and the day of judgement. In two Sections.  

SECT. I.  
The sentence of the Reprobate.  
WE have been long in our course, standing for this Port in another world. Our meditations at first setting out, kept the cost of this world; making our observations upon the several aspects of divine Providence, referred to the whole earth: but our latter considerations have carried us far off from the cost; humility leaving us but such a remote sight of the shore, as looked rather like clouds then land,( for a true humble spirit looks more like a part of heaven then earth) and the contemplation of death keeping still some gloomy sight of the world. Now we are arrived at eternity; where we have lost all glimpse of this earth, and begin to make that new heaven and new earth, which our whole course is bound for: and the first making of this Port of eternity, is the arrival at it, because in it there is no succession of time.  
What Eternity is, may be much easilier conceived then communicated to another; as S. Augustine said of Time, We can tell ourselves what it is, but if asked by another, we cannot promise to tell him. But since our faith saves our reason that pains of seeking to comprehend it, I shall not need repeat many of those fine descriptions which have been made of it: we are satisfied to believe it, A being and duration everlasting; a new state of living, into which our souls, as soon as they depart out of our bodies, enter; expecting a re-union at the day of judgement to live together thenceforward for ever. This belief of eternity is sufficient for the obligation of faith: we need not strain our understandings, to apprehended the difference between perpetual time and it,( conceiving this Aduration, without parts or succession) it suffices, to form this conception of that Article of our faith, life everlasting.  

Heb. 9.29.  It is appointed( says the holy Spirit) to all men, once to die; but after this, the judgement. This last clause of the sentence renders death universally terrible. For though dying only is bitter enough to those that have peace in their substances and wealths of this world; yet the Spirit tells us also that to the miserable and afflicted, it is often welcome and acceptable: but this sequence of death, to be judged every one according to his works; this strikes some terror, not only into the most afflicted, but even into the best affencted to the next life; the most sanctified tremble at this indiction of the last judgement. Did not even S. Paul( though he could accuse himself of nothing) suspend his opinion, because, He who was to judge him, was God? And does not the man after Gods own heart,( King David in the same contemplation say, My flesh trembleth for fear of thee, and I am afraid of thy judgments? If the great Monarch Xerxes, looking upon his Army of so many hundred thousand men, wept; in this consideration, that all that so glorious host of men, within a few years, was by death, to be reduced to ashes▪ how much astonished would he have been, if he had apprehended that he, and all they, were to appear all naked and confused together at the tribunal of God, where he was to account for the casting away most of their lives; and that the sentence was to be no less then eternal torture? O how would this representation have deadened his pride, and abated his ambition!  
We Christians can hardly think of death, separate from this concomitant judgement, whereof we are to expect two: the first at the instant of the souls issuing out of the body, which passes immediately into a light, wherein the sentence is notifi'd to her in such an evidence as leaves neither doubt nor appeal. How this knowledge is imparted, whether by the natural power of a soul separate, to discern the truth of all things it has been acquainted with; or by a special impression from its good Angel upon the understanding, is not material to determine:( for it is not probable that Christ in person is manifested to every judged soul, since we are  told, that the heavens must receive him till the time of restitution of all things, which God hath spoken by the mouth of his holy prophets since the world began; 
Acts 3.21.  and moreover, when he is to appear as a judge, he is said to descend from heaven. Wherefore) the most probable is, that this sentence is discerned by the self-inherent light of the soul, and notifi'd by the ministry of an Angel: but as for the last and universal judgement, there is no doubt concerning the manner of it, Christ himself having  told us, We shall then see the son of man coming in the clouds of heaven with great glory. 
Matth. 24.30.  And in this last sentence there is nothing altered in point of the finality of the judgement; though some circumstances there are that exalt the joys of the elect, and others that aggravate the pains of the reprobate, as the consequences of their good or ill actions, even after their death, viz. what operation their virtues or vices have had upon others, even to the end of the world, shall( respectively to their qualities) be set upon their several accounts, to afford them either glory or confusion; and this is one of the reasons given for the equity of this second judgement, that the recompense or punishment may be fully commensurate, to the whole sum of the deserts of the persons judged; as S. Paul saith, We must all appear before the judgement seat of Christ, 
2 Cor. 5.10.  that every one may receive the things done in his body, according to that he hath done, whether it be good or evil.  
In the first judgement there is one place more then in the second, relating to temporary sentence; but this third place( whereof I have discoursed at large in a special Treatise) is but a passage, not a perpetuity of this station, which most souls make in their way to the heavenly Jerusalem: Some few Christians there are, whose expiration we may call a respiration, a breathing back into the same breath of life, from whence they had their first emission; such are many holy Virgins in the catholic Church, who, like candid Tapers, burn out in a consecrated flamme before the Altar, insomuch that their flesh and blood may be said to be rather their continual oblation, then their own fruition; many of these pure spouses of the Lamb make an immediate effusion of their souls, into the bosom of their Spouse; so do all Martyrs who wash their flesh in their blood; to which the blood of the Lamb hath imparted that virtue, of taking all the stains out of the spotted garment of the flesh. And I am persuaded that all callings furnish some of those guests( even the highways, some) who have their wedding garment so clean upon them, that they need no changes, nor be shifted by the way: But for the most part, our souls coming out of our bodies, are used as coming from a contagious place, that is, suspended some time in order to their purgation.  
But we have passed the scene of time, and are at the station of Eternity, Wherefore let us harken to the voice of the Trumpet, and turn our thoughts upon the last judgement, summoned by the voice of, Rise ye dead and come unto judgement. Wc will first turn to the left hand, that we may close up at the right, and end the day with the benediction. To heighten the terror of this day, God will have it a secret to the Angels, and a surprise to the inhabitants of the earth, who shall be found eating and drinking, marrying and building, till the Sun in an instant shall with●●raw his light, and the Moon show only the bloody colours of the day; 
2 Pet. 3.  when( as S. Peter saith) The day of the Lord shall come like a thief; in which the heavens shall pass away with a great noise, and the Elements shall melt away with fervent heat; the earth also, and the works that are in it shall be burnt up. After this preparation, the whole material world being offered as a holocaust to honour the appearing judge, Christ Jesus; he shall manifest himself sitting in the clouds, as on his Tribunal, with unconceivable splendour and majesty; and all the sons of Adam shall be presented before him, their souls and bodies equally naked, not only to the judge, but even to one another. Here shall be the accomplishment of our Judges prediction, There is nothing hidden that shall not be revealed. 
Mat. 10.26.  And then the detection and manifestation of the secrets of hearts( which now-a-daies are sifted with so much curious perplexity) shall be one of the greatest terrors of that day, when each condemned person shall see his condemnation, even under his own hand; whereof it may be he writ a part while he was over-inquisitive upon the hearts of others, and too little intent upon his own. Here we shall see a fair unfolding and deplication of Gods providence in all the strange occurrences of human events, which our weak brains( grown dizzy by turning round in the enquiry of their causes, and finding none) call fortune: Here in an instant we shall be informed of what the wisest of men, Solomon, so much treated in his heart to understand, and yet could never comprehend; namely, why all things are reserved in uncertainty till the last day; Why all succeeds alike, to the just, and to the wicked; to him that offers victims, and to him that contemns sacrifice: Then we shall fully understand how all these discords compose the harmony of universal Providence; insomuch, that even that doleful note of Go ye cursed, shall be by those very wretches 'tis set for, confessed to be in tune to that irreproachable harmony of Gods order from all eternity, composed of their own following demerits.  
At this dreadful day, the blind Jew, who rent his garments when it was foretold him by this his judge( whom he could not see while he was his prisoner) shall have his heart torn asunder by his own blasphemy, and his eyes opened only to be cast into eternal darkness. Here shall the licentious and irreligious Christian see those wounds his Saviour took for him, all shut against him; and all those which his own sins and blasphemies have given him, opened against him to pronounce his sentence. And now the varnished hypocrite, and the vapouring Libertine, who seemed so different, shall be coupled, and discerned to have been both of one party, though they wore so different colours in their lives. The obscuring and darkening of the first's works, and the seconds works of darkness were the same thing, always in the sight of this all-seeing judge.  
O! how shall the voluptuous worldling, at this day, find all his senses rise up against him? even those he most sought to flatter and corrupt, shall prove his accusers and tormentors. Now the lascivious Lover( who hath, as S. Peter saith, his eyes fil'd with adultery and incessant crimes) shall have his eyes opened, and perceive how blind he was, while he thought his soul to be in his eyes; he shall quickly be sent to the element of that fire, whereof the feigned ●orch of his fantastic God, was a fire-brand, and be forced to confess, That for having so much abused the fairness of natures light in beauty, as to raise foul flames out of it; he is justly condemned to such flames as consist with perpetual darkness, where his bosome-sin, after it is dead and rotten, shall turn into his hearts corroding worm that shall never die. O then! how foul a thing is sinful man, even when he is in the full splendour of all his sensual fruitions; since his flesh is quickly to be resolved into dying vermin; and his spirit is forming in itself a worm, that shall always gnaw upon it, and never die.  
The justice of that day shall be so exactly compensative to the works of the judged, that the vindication of every sin shall not only be commensurate in quantity to the offence, but likewise in quality be adjusted to it; as God destroyed the egyptians by those foul animals they had worshipped, so here the same unclean sensualities, to which every one hath sacrificed, shall be their special tormentors; and the detestation of the same sins we have most delighted in, 
Rev. 18  shall be the wrack of every tortured conscience. As much as he has flowed in delights, so much let him be wrung in torture, is the Commission given to the executioners; and albeit some shall be beaten with more, and some with fewer stripes, as they have more or less known the will of their Master: yet every single sufferer shall have the cup of his anguish so full, that he shall conceive his own measure or misery, more pressed down and running over, then any other; by which means the multitude of fellow-sufferers shall not afford the least extenuation by the common solace of society.  
Nay, when the pain of sense is straind up to the last extremity, the torture of the spirit shall yet exceed that, as much as the dignity of it excels the other: and( which is most astonishing) this shall surely be, though the soul be but her own tormenter, and left to wrack himself whilst the Devils have the torturing of the body; for the anguish and repining at the privation of beatitude shall be a torment, the soul shall never think she can be cruel enough in enforcing: the spirit that knows the tenderest parts of itself, shall set the wrack to them of self-detesting, and always straining the sorrow of being deprived of that blessedness; the loss whereof it can ascribe now only to its own fault: and so what the damned aclowledge they might have been, shall be the greatest exasperation of what they are; by which means, God forceth the soul to do justice on her self, and render the pain of her privation transcending that of the bodies passion. To all which we may add the perpetual increase of the actual torture, by the certain knowledge of the everlastingness of this condition.  
Let the Libertines of this world look but fixedly upon this state; and then answer the question of the Prophet, Which of you can resolve to dwell with these eternal ardours? Oh that the bold Libertine wits of this age,( who make a jest and raillery of the menaces of this day, and upon their faith, familiarly try the edge of their fancy) would consider, they shall then have all those points of their imagination turned inward upon their conscience, and stuck upon them with an eternal compunctio●● as the Apostle judas tells us, Behold the Lord comes with thousands of his Saints, 
Iude 15  to execute judgement upon all their hard speeches▪ which the ungodly sinners have spoken against him. And let the voluptuous parasite of his own body,( who his affencted his soul in this life, only to flatter and delight his flesh,) reflect upon this consequence of his sensuality: that as his soul commonly parts with his body, with much anguish and reluctancy; so at this day it shall be reunited to it, with much more horror and repugnancy, when they shall be both conjoined to heighten each others sufferings by this resociation.  
How wonderful is it, that men who believe all this, should yet think less of this day of judgement, then of any svit their passions solicit, or any trial of their interests in the Courts of this world: and yet how familiar is it to use the pious admonitions, referring to this subject, as Felix did S. Paul? when they come to terrify us with the day of judgement,( being moved and abashed at them, as he was) we remit them to another fitter time: which we account more seasonable, when we are, as I may say, cast out of all the Courts of this world, and committed to our beds, needing no stronger guards then our curtains to imprison us. When we are grown so deaf that we can hear no softer music, then we propose the hearkening to the loud trumpet of this day; and when we can scarce see any thing upon the earth, then we appoint our looking upward to see Christ Jesus coming in the clouds, in his glory; but alas, how many are cast into utter darkness, before that day they have presumed to assign for their looking towards heaven? how justly did the holy Spirit complain, Ye sons of men, how long will ye be thus heavy hearted; why do you love but vanity and seek after lies?  
O let us then take Christ Jesus his counsel, while he was under the notion of our Solicitor upon earth, against that day he shall come to be our Judge, 
Luk 21 ●5.  Take heed to yourselves lest at any time your hearts be overcharged with the cares of this life; and so that day come upon you unawares: for as a snare, shall it come on all those that dwell upon the face of the earth. Watch therefore, and pray always, that you may be accounted worthy to escape all those things that shall come to pass, and to stand before the Son of man.   

SECT. II.  
Of the sentence of the Elect.  
LEt us now turn our faces to the right hand; that our expiring meditations may go off from the stage, looking up to Heaven: whither I beseech God they may led all those minds, that have been pleased to keep them company in their travail through this world. On this side of the day we shall see nothing but light and Sun-shine, hear nothing but music and melody: His splendour( who has put out the Sun) shall not dazzle us; and his voice( which tears the Mountains) shall sing to the elect these joyful words, which shall with once pronouncing, leave them an eternal harmony, 
Mat. 25.  Come ye blessed of my father, inherit the kingdom prepared for you from the foundation of the world. O what an unconceivable joy will this be, to all those who hear this call into no less then their masters own joy and exultation; where security of its eternity is given in the highest instant of the fruition?  
Now such as have been partakers of Christs Passions, and not taken their eyes off from him in such sufferings and disfigurings as love only could persuade the looking upon; shall see him, in such a dazzling splendour as his love only could impart to them a capacity of beholding: for the same brightness that has put out the Sun, shall by the rays of love, infuse a power into his lovers, of looking familiarly with eyes wide open, upon those beams of glory which shine upon them: even all the glory and majesty of the King of Heaven, which shall smile so friendly upon the blessed, that the familiarity of it shall be one of the greatest wonders of the day; for not only an acquaintance, but even an obligation shall be owned by the King of glory; who shall aclowledge to have been fed, clothed, and visited by those who have always accounted themselves unprofitable s●●vants: those, who all their lives, have been begging at his door, with, Lord! I am not worthy thou shouldst come under my roof, shall now have the relief and succour of their King and Master attributed to them; and under the title of a debt, and as their right, be crowned with their masters joys, becoming like him, by the act of looking on him.  
O then let us remember, to what claims this kingdom is assigned, viz. only to the titles of humility and charity! There shall be many who will presume to challenge acquaintance that day with Christ, for having eaten and drunk with him, who shall be rejected as not known by him; but none of those forgot, who have given him meat and drink: without daring to think of it, they shall all be called and set at that table, where the Master of the Feast shall minister to them: and what shall be served in at that service? no less then full satiety, to both these coveting faculties of the soul of man( which in this life are insatiable) the Will and the Understanding; both which here shall be adequately satisfied with their respective objects. All those mysteries which in this life have been so obscure, that our faith could scarce find any light in them, shall now appear so lightsome, that their clarity shall be the object of our intellectual beatitude; even the glorious trinity shall be so far from dazzling our intellect, that our souls shall look upon it as on a mirror, reflecting to them their own glory. Now Faith and Hope,( which have been the two great lights set in the spiritual firmament of this world, over our day and our night) shall be extinguished by perfect knowledge and consummate love: for then we shall know as we are known; and enjoy as much more then we could hope, as the soul can for the present, hope more then she can enjoy.  
This is the day of accomplishment to Christs promise of rendering to every one, according to their works, the good measure and running over into their bosom. Each soul shall have such a plenitude, as shall require no addition: for though the measures shall not be all alike, yet the fullness shall be equal, respecting every capacity: so that there shall be as little want either of joy or glory, in the differently proportioned souls, as there is of light in any of the lesser stars. The least Saint shall have an equality of proportion, though not of quantity, even with the glorious Virgin. And this commensurate distribution, shall be none of the least joys, in adoration of the divine Justice, which so admirably provides this adequate compensation.  
Nor, shall there be so much as any sense of the body left unrewarded, respectively to the action it has been laid out in, or the suffering laid down in for Christ Jesus; who shall restore the bodies of his Saints so glorified, that they shall contribute, even to Heaven, some accession of beatitude. And as all those wounds which so much darkened and dislustred the Lamb o● God, while he was offered upon earth, shall now become the most radiant and resplendent parts of his body: so shall all the scars and sicatrices of the Saints become as so many stars set in the firmament of their Now celestial bodies; which shall then differ in clarity and splendour, as they have here in candour and charity.  
The spotless Virgins who have contracted themselves to the immaculate Lamb, and lived as it were, divorced from their bodies, shall this day consummate their marriage; and having their happy bodies reunited to them, become those entire Pearls which make the gates of the heavenly Jerusalem: And the blessed Martyrs, who have laid down their flesh, and poured forth their blood, as the materials and cement for the foundation and construction of this city militant, shall now have their bodies transformed into those precious stones, which garnish and adorn the walls of this triumphant city: If every drop of could water we have given out of the pure spring of charity, shall be converted into Pearls, whereof our crowns shall be composed; what an in estimable value will be set upon every drop of our blood poured out under the Altar? where it lies treasured up, till it be that day transformed into some such glorious substance as shall be thought worthy to shine in the triumph of the blood of the Lamb of God: whose glory must certainly, then, as much transcend all other bodies, as the Martyrs immortal ones shall their own disfigured and deformed ones here on earth; who as they partend cheerfully with their bodies, shall have a proportionate joy and comfort in their re-assumption.  
The fire of this day that shall consume and dissipate the rest of the material world, shall congregate and refine the golden ore, left in the dust of the Saints; and make of it that pure transparent gold which shall pave the heavenly Jerusalem: 
Rev. 21 Mat. 12.  insomuch that the just shall not only be as the Angels of God, in the b●●titude of their spirit, but besides, have an incomprehensible glory, in each of their bodies; which shall by mutual irradiations, reflect to one another light and splendour unexpressible; making in a disparity of glory, a community of joy: for each one shall enter into his fellows, as well as his Masters joys. This torrent of pleasure which is promised, shall not only flow from the highest parts of heaven to the lowest, but run back again upward too, in a perpetual reflux: for even the lowest rank in this kingdom, both receives and retributes some joy to the supremest: whereupon the Psalmist says, jerusalem ut civitas cujus participatio ejus in idipsam. We may therefore justly believe more then we can conceive, that the Saints shall be inebriated by the overflowing of that house of God, drinking of the torrent of those delights.  
When the Lord of life, and King of this heavenly City, made his first entry into it, after his triumph over death; he opened but one of the leaves of the great Gate; to let in souls, only for the solemnity of that day, when the patriarches and Prophets waited on him in this triumphant return: and there is but that half left open as yet; for admission of only souls, till his return from his second issuing into the clouds, but then the gate shall be set wide open, for the reception of bodies also; which shall be so disposed and suited for the triumph of the day, and the dignity of the place, that they shall confer some glory, as well as contract perfect beatitude by their admission. And after this great entry, the gates shall be shut to all eternity; and so close, that not so much as a wish shall ever get out, or into it again: O then how unconceivably blessed or accursed is the admission or exclusion of this unalterable instant!  
The perfect state of this beatitude is so little to be represented in words, that even our imagination is more dazzled in the aspect of it, then our eye is by a fixure upon the Sun: and surely our most transcendent conceptions make but a such a draft of it, as Painters can of the Sun; who when they have used stroke of gold to make the brightest radiancie they can, we see how weak and faint a shadow, rather then an Image, they represent of its beams: so when our fancies have summed up and sublimated all the most glorious and celestial notions they can collect, as an idea of the beatitude of heaven; we may conclude, there is yet more disparity between the reality and our representation, then between the natural and the painted Sun. S. John the Evangelist, when he came to put this figure, as I may say, into colours; that is, into such notions as we can sensibly apprehended, he drew it by Diamonds, Pearls, and Gold, the most precious materials he could find; which was but to carry our apprehensions to the highest pitch of estimation they can reach; that is, speaking to our senses, as it were, in their own language. And S. Paul sets the same figure before us veiled, without any sensible delineation; but transcending all our notions by way of negative, saying, What the eye hath not seen, nor the ear heard, nor can come into the heart of man, is that which God hath prepared for those that love him. And surely, what S. Denys says,( treating of the names of God) holds very well, referred to heaven, viz. that God is better expressed by negatives, then by affirmatives; that is, by saying He is infinite, immense, incomprehensible, and the like, then by any positive attribute; which affirms him to be somewhat we can conceive: so undoubtedly, the joys of heaven are better described, by denying them to be so small or limited as any we can apprehended, then by any positive affirmation of what they are. For an image of the beauty and beatitude of the Saints is so impossible to be well pourtraicted, that after the most sublime notions which the whole world has delivered of it, though our understanding had a clear impression of them all, yet when we come into the sight and presence of the original, we shall not know it by any species we have conceived of it: no, the forgetting rather of all we have ever imagined, is the comprehension and fruition of this beatitude.  
Notwithstanding this, the uses of these spiritual images, which Divines form of the joys of heaven, are very great: for as they say of material Images in Churches, they are the books of the illiterate, and the remembrancers of the most learned; so, the grosser sort of apprehensions may, as it were, red their hopes in these lines or characters of heaven; and the most illuminated may, by these representations, refresh their hopes and enliven their faith. Wherefore the meditation on the images of our proposed felicity in heaven, is much to be recommended; in order to instructing the vulgar apprehensions, and inflaming the most clear sighted spirits.  
For as those, who are mounted up above the flat parts of the earth, to the greatest elevations, which mountains, towers, or pinnacles can raise them to; though when they look upward to the sky, they find not the celestial bodies of the Planets appearing bigger and nearer their true magnitudes; yet when they look down upon the terrestrial bodies, they see them seeming much lessened and diminished: so they, who have their minds elevated in the contemplation of heavenly beatitude; albeit they come not near the discerning the real greatness and immensity of that supreme object; yet having their minds seated in this elevation, when they look downward upon all earthly delights, they all appear so much contracted and diminished, that they scarce seem the same things, as when their minds grovel'd upon the same level with them, thinking on, and pursuing nothing but earthly satisfactions. This is therefore the great benefit of our speculations upon heaven; not so much to possess our minds of the full worth and value of it, as to dispossess them of the false account and estimation of all worldly cupidities.  
This consequence should, methinks, be sufficient, to attract our thoughts frequently upward to the orb of our celestial promises. For though our meditations cannot penetrate into the rays of glory, yet looking down from that station, they clearly discover the base matter and composition of all our terrestrial fruitions. And by this means all the glittering vanities of this world will become like glo-worms in the Sun: for what in the obscurity of our passions shined and sparkled, without any evidence of the matter, whereof it was composed, will in that light of meditation, appear all filth and worm-eaten, without any brightness.  
And on the contrary, all our sufferings and pressures, which( while we look not out of this world) seem so dark and disconsolate; brought once into these divine rays of that future glory they promise, they'l become lightsome and transparent, looking through this Prospective of the Apostle, Our light affliction, which is but for a moment, works for us a far more exceeding weight of glory. And surely, they whose conversation is in Heaven( as the Apostle says) may not only bear sweetly all the asperities of this life, but also reject all the specious allurements of their corporal eyes: with this dis-regard, We contemplate not things visible: for all that is to be seen is transitory; and what is not to be seen, is eternal.  
Moreover, this contemplation of eternity, will certainly produce a just valuation of our time: in order whereunto, let me leave with you this admirable conception of S. Teresa, in the view of both these states, O how short is the longest life, considered as it is assigned to the purchase of eternal happiness; and how long is the shortest hour, in regard of the liableness to forfeit this felicity?  
This short reflection comprises both the duties and dangers of our lives; how much we should covet, and how carefully intend the securing this happy eternity. To which center I have drawn all the lines of this book: which I beseech God may find themselves weighed and measured by man, as they will be by God; not as they delight the Reader, running through his fancy, but as they direct him, staying in his will, and guiding him to the end of his creation, everlasting happiness. Which as it is to be no less then a similitude with the divine nature, so it requires no less then our assimulation in this life to the Son of God: for the beloved Apostle supposes that qualification▪ when he exposes this exaltation, saying, We are now the sons of God, 
1 Joh. 3.2.  but yet it is not made manifest what we shall be; we know when he shall appear, we shall be made like him: and every one that hath this hope, sanctifieth himself as he is sanctified.  
Having brought you hither, I may civilly leave you; and desire all such as are moved with an aspiring love to this heavenly abode, to assign some little part of every day to the contemplation of it, and the way to it; dismissing all earthly diversions with this answer, Our conversation is in heaven, from whence we look for our Lord Jesus Christ: 
Phil. 3.20.  who shall change our vile body, and fashion it like his glorious body, by that power whereby he is able to subdue all things to himself. And to all such as use faithfully this application of their souls, I may safely promise, from his mouth to whom the keys of this kingdom were given, 
2 Pet. 1.11.  If you use this diligence to make your election sure; the entrance shall be ministered to you abundantly, into the everlasting kingdom of our Lord and Saviour Jesus Christ.   

Conclusion.  
I Have now ex●ibited the other half of that Moral Map I had undertaken some years since; when, my restraint from natural motion up and down the earth, gave me more liberty to study this spiritual geography: and now the two parts being joined, form that complete Globe, of which I had promised the Edition. These last sheets unfolding the state and figure of Heaven, are intended as a kind of sphere, to compass the Globe: whereby I propose not to make a good draft of the glorious state of Heaven, but a more clear discovery of the contemptible condition of earth.  
For as when we see a Map of the Universe, the earth seems much bigger then when it is figured by a Globe, set with a sphere about it. So the greatness and temporal pleasures of the Earth considered single, seem to have much larger proportions, then when they are compared, and set forth together with the immense glories of Heaven; where eternity incompasses all finite time, and le●●ens the show of it, much more then the largest sphere does the smallest Globe.  
I have therefore set this state of eternity, to enclose my own and all others considerations and attentions to this work. For undoubtedly while we behold Time and eternity together, we may easily take better measures then we use to do, of all transitory delights: not giving them so disproportionate a value, as our passions, unconsidering everlasting, set upon momentary fruitions. And surely, I may say that in this one application and intendment, of weighing and measuring Time with Eternity, is comprised the Law and the Prophets: for it is an exercise of the soul, pro[er to satisfy our Rational Nature▪ and our Religious Duties. I will therefore leave all these lines sealed up with this double stamp of S. Paul( which I beseech God may always remain in the eye of my Readers) We look not at the things that are seen, 
2 Cor. 4.18.  but ●t the things that are not seen: for the things which are seen, are temporal; but the things which are not seen, are eternal.  
PHIL. 3.13. Fratres ego non arbitror me comprehendisse, unum autem, quae quidem retro sunt obliviscens, ad ea vero, quae sunt priora extendens meipsum ad destinatum persequor ad bravium supernae vocationis Dei in Christo Jesu.  
S. BASIL. cvi adhuc patria solum dulcis est nimis delicatus est, cvi omnis terra Patria fortis est, cvi omnis terra exilium sanctus est: primus amorem mundi fixit, secundus sparsit, ultimus extinxit     

AN ALPHABETICAL TABLE OF Some of the most remarkable points of Instruction in these TREATISES.  

A.  
ADams knowledge extended to supernatural objects, pag. 40  
Angels created before the material world, pag. 33  
Gods clemency to the fallen Angels, ib.  
Atheists aclowledge the belief of a deity very useful, pag. 47  
The diversity of Gods Attributes, like a Rainbow of several glories pag. 44  
Actions how to be regulated, pag. 159  
Accidents of death no more notified to us by our age, then the change of weather by a Sun-dial. pag. 224  
Attributes of God not to be expressed, pag. 253   

B  
beauty is the greater blessing, the less it is valued, pag. 232  
Accidental Beatitude defined, pag. 31  
Every toling-Bell may be said to be the clock of Death, and every clock the passing-Bell of time, pag. 93  
Business, how much, and in what manner to be undertak●n, pag. 160  
The Body indebted to the soul for much time spent in vicious sleep, pag. 213.  
A spiritual Pool of Bethesda exhibited for all infirm Patients, pag. 219  
Heavenly Beatitude not discernible, pag. 254   

C  
THe interior band of Conscience what, pag. 49  
Christ kissed Judas at his separation, and struck S. Paul at his admission pag. 73  
The life of a Christian should be governed like the course of a Seaman pag. 99  
The across upon Princes Crowns, what it signifies, pag. 173   

D  
DUels, the folly and unchristianness of them, pag. 226  
duelists, the Life-gard to the Prince of darkness, pag. 228  
The common secular defence of Duels answered, pag. 229  
Death the Creature of Rebellion, pag. 223  
The more perpendicular Death hangs over our head, the lesser its shadow grows, pag. 216  
What Euripides and Cretias thought of divinity, pag. 46  
How the Devil assaults Gods friends, pag. 58  
What means he uses to seduce souls, pag. 105  
'Tis a consequence to the Devils restrained power, to act but slowly and indirectly, pag. 110  
The Decree of Death, rather a mercy then a rigour, pag. 190  
We ought to prepare for Death in our best health, pag. 197  
David preferred sickness before those other crosses denounced him, pag. 206  
Death to be proceeded with as an enemy, pag. 225   

E  
eternity twice or thrice repeated every morning with consideration, very available, pag. 98  
The Evils God prevents, far exceed those he permits, pag. 68  
Expedients against Venial sin, 115, 121. and the parable of the husband man applied, pag. 117  
An English Protestants sense of catholic Religion, as he found it beyond Sea, pag. 142  
eternity, what it is, pag. 242   

F  
IN purchasing eternal felicity the degrees of difficulties heighten to us proportionately those of joy pag. 45  
Founders of Hospitals and the Patients in them, are Fellow-Commoners in the state of sickness, pag. 220  
familiarity with truth, the only means for a safe and friendly acquaintance with death, pag. 231   

G  
GOds essence is the act and object of his intelligence, pag. 3  
Gods enemies receive greater external marks of his being and goodness, then his friends. pag. 51  
God more honoured by the merit and excellency of the humanity of Christ, then he is offended by the malice of all the reprobate Angels and men, pag. 69  
Why God ordained no more good men and actions, pag. 69  
Gods conduct of his creature must be occult, but cannot be unjust, pag. 72  
Persons of all conditions ought to make some short address to God at the striking of every clock, pag. 94  
First moments of every day fittest to be offered to God, pag. 97  
The holy Ghost passes through no body, without producing some special benefit, pag. 73  
The holy Ghost has visibly appeared in three manners pag. 74  
Grace is the means to advance towards the station of Divine Providence, pag. 78  
The terror of parting with our Goods, often hastens the parting with our bodies, pag. 200  
God often exercises his most favoured servants with sickness and other tribulations, merely to refine and heighten their purity, pag. 218   

H  
humility defined pag. 170, 171  
humility brings peace of spirit, pag. 155  
humility was that blessed mould of earth into which the first seed of Christian Faith was cast pag. 169  
As Faith is the root of Christianity so humility may well be called the shaft and body of the plant, ibid.  
Of all Christian virtues, none so familiarly owned, and in reality so rarely possessed, pag. 170  
The Prince may have as much humility in his heart, as the Petitioner in his hand; and he that gives alms, may be as poor in spirit as the receiver of them, pag. 173  
humility the salt of all moral virtues, pag. 174  
Means proposed for attaining and conserving it, pag. 183, 184  
Hunger and thirst, not only seeds of all our future diseases, but present indispositions of our corrupted nature, pag. 195   

I  
A Jews reply to a gentle touching the name of his God, pag. 5  
The state of infirmity( among the people of God) more blessed, then that of felicity, pag. 202  
It is more ease to watch against affrighting slumbers, then to hope for repose or refreshment by them. pag. 211  
Job more admired for his prevision and preparation for sickness and misery in his prosperous integrity, then for his virtuous tollerancie of his afflictions, pag. 217  
The day of judgement a secret to the Angels, and a surprise to the Inhabitants of the earth, pag. 244  
What shall then be discovered, pag. 245   

K  
KNowledge in our nature precedes love in priority of time, pag. 14   

L  
THE disguise and ill use of Looking-glasses, pag. 99  
A Lazar may, in this life, cast water upon the tongue of a Dives, though in the next he must heap coals of fire, pag. 210  
The Lascivious Lover, what his end, pag. 246  
Libertines, what their doom, pag. 246, 247   

M  
ALL our Mundanities are not to be assaulted at once, pag. 118  
The Mysteries of our Religion were not designed for objects of human knowledge, pag. 10  
Man dying in mortal sin deserves infinite pain as well as everlasting time to suffer it, pag. 130  
It avails us more to love then know heavenly objects, and to understand rather then affect earthly ones, pag. 12  
multiplicity of desires is the seed of all our interior quarrels, pag. 156  
How Mans mind may be extricated out of the involvedness of his bodies infirmity, pag. 193  
A Meditation in sickness, pag. 204  
Mortal sin a horrid bedfellow, to sleep withal, pag. 214   

N  
NAture in all her agitations follows the order of Providence, but our reason runs against it, pag. 80  
The Nights repose should serve us as a continu●l memorial of our last rest, and our Bed stand for a mod●l of our Coffin, pag. 212   

P  
proficiency in knowledge, is the most natural, as well as the most noble appetite of man, pag. 2  
By what kind of Pride Lucifer fel, pag. 26  
No Privative ●vil but has some good link●d to it. pag. 54  
The prosperity of the impious, what, pag. 62  
Presumptuous sinners are often ensnar●d with the opinion of their past succ●sses, pag. 63  
perverseness of the app●tite opp●sed to the will of God, constitutes the crim●; and the perti●acity in the m●licious will continues it, pag. 129.  
Pains of Purgatory no less then those of Hell. pag. 132  
Yet there is conjunction of great Pleasure therewith, pag. 136  
The compatibilitie of Pain & Peacefulness in the soul illustrated, pag. 141  
The Authors advice to both parties concerning purgatory, pag. 145  
Peace and tranquilitie of spirit defined, pag. 148, 149 

The excellency and commodity of it, pag. 151  
The means to acquire it, pag. 153  
The means to conserve it, pag. 157    
Patience figured by Tertullian, pag. 155  
The Peace of the ungodly is nothing but unpunished disorder, pag. 157  
Pride, its ill effects, pag. 175  
Physitians, the necessity and dignity of them, pag. 198   

R  
RElapses, what our practise ought to be therein, pag. 164, 165  
The consequences of the good or bad actions shall exalt the joys of the Elect, and aggravate the pains of the Reprobate, pag. 243   

S  
SElf-love and its deceits detected, pag. 179, 180  
Sensualists, how inordinate in their wishes, pag. 48  
We may better wonder men sin no more, then that they sin so much, pag. 68  
Many clear-sighted Souls have been abused by their desires of penetrating into the occult reasons of supernatural orders, &c. pag. 82  
The difference between venial and mortal sin, pag. 103  
Venial Sins may properly be termed spiritual misdemeanours, ib.  
S. Katharine of Genoua's sense of purgatory, pag. 126, 139  
Suffering is a nobler thing then acting, pag. 161  
Scruples, how much they disturb peace of spirit, pag. 266  
Self-denial, how to be introduced, pag. 182  
Sickness, itis origine, pag. 189  
Sickness may be said to be to death, what clouds are to rain, pag. 192  
What we ought to do in the first access of Sickness. pag. 196  
Consolatory receipts for Sickness, but no examples from our saviour, pag. 201  
Sickness may be said to have the property of a Crisis, pag. 206  
How the unsleeping time of Sick persons may be improved pag. 215  
The good uses to be made of Sickness, pag. 217  
The Soul ought to make use of the bodies soundness, as a Passenger, of a clear day, ibid.  
Some little portion of every day ought to be allotted to the meditation of death, pag. 239  
Sentence of the Reprobate and elect pag. 241, 249   

T  
THE end of our Time may be termed the substance of it, pag. 84  
We are only owners of Time, ib.  
Ill spending Time shortens life, pag. 87  
The hours requisite for our respective callings, are the assignments God himself has made of our Time, pag. 89  
Time seems short whilst we enjoy temporal felicities, &c. pag. 92  
How foolish an ingratitude it is to allot old age, for the recovery of our youthful misspent Time, pag. 100  
Some useful Thoughts proposed to instruct thoughtful persons in sleepless nights, pag. 207, 208   

U  
OUR Understanding hath a possible infinity, pag. 4  
As Virtue is a procession from faith: so knowledge is a promotion of virtue, pag. 14  
Why crosses commonly fall upon the Virtuous, and happiness flows upon the wicked, pag. 17  
Vanities will ask much time to be cast out, pag. 85  
Unreasonable to entertain any, never so little sin, upon pretence to excuse it, by the infirmity of nature, pag. 120  
virtue only, not fortune or nature, confers on us the benefits of death, pag. 238   

W  
WIsdom preferable before riches, pag. 4  
'Tis better for the Wicked that there is a God, pag. 52  
The Wicked shall be employed to the end of the World to deliver eternal glory to Gods servants, pag. 65  
A pious use of Watches prescribed pag. 95  
Women cannot be too scrupulous in giving access to praises and valuations of their persons, pag. 111  
Women naturally less exposed to sin then men, and why, pag. 112  
Women see a Deaths-head, when they look in their most partial glasses, pag. 231  
Women enchanted by their own charms, and how, pag. 231   

X  
XErxes looking upon his numerous Army, wept, and why, pag. 242    

ERRATA.  
IN the ●p. to the Queen p. 4 l. 6, red of his chiefest. p. 16. l. 11. r. the motions are. p. 25. l. 32. r. in his. p. 45. l. 10. deal in. p. 51. l. 33. deal such. p. 62. l. 13. r. raise their. p. 76. l. 11. r. after a manner. p. 105 l. 15. r bringing all. p. 108. l. 24. r insinuated. p. 112 l. 4. r. impaired. p. 121. l. 18. r. piguantness. p. 129. l. 28. r. to which. p. 174. l. 32. r. the only. p. 175. l. 14. r. the degree. & l. 30. r. preservative. p. 178. l. 11. r. his kingdom. p. 190. l. 2. r. insulting. p. 191. l. 4. r. nicest. p. 124. p. 215. deal the, p. 217. l. 4. r. such a mind, p. 218. l. 1. r. that we find, p. 219. l. 35. r. each to the, p. 220. l. 5. r. sur●harge, p. 225. l 6. r. upon that, p. 245. l. 5. r. withdraw, p. 237. l. 20. r. into them, & l. ult. r. moral ecstasy, p. 247. l. 16. r. her self, p 253. l. 11. r. but such a.  
FINIS.