,,the ,,world',s ,,great ,,sermons1 ,,volume ,,ii 7of #aj7 ,,hooker ,,to ,,south ,,compiled ,,by ,,grenville ,,kleiser ,formerly of ,yale ,divinity ,school ,faculty2 ,author of ,how to ,speak in ,public1 ,etc4 ,with ,assistance from ,many of the ,foremost ,living ,preachers and ,other ,theologians ,,introduction ,,by ,,lewis ,o4 ,,brastow1 ,d4,d4 ,professor ,emeritus of ,practical ,theology in ,yale ,university ,,in ,,ten ,,volumes ,,hooker ,,the ,,activity ,,of ,,faith2 ,,or1 ,,abraham',s ,,imitators ,,biographical ,,note ,thomas ,hooker1 graduate and fellow of ,cambridge1 ,england1 and practically founder of ,connecticut1 was born in #aehf4 ,he was dedicated to the ministry1 and began his activities in #afbj by taking a small parish in ,surrey4 ,he did not1 however1 attract much notice for his powerful advocacy of reformed doctrine1 until #afbi1 when he was cited to appear before ,laud1 the ,bishop of ,london1 whose threats induced him to leave ,england for ,holland1 whence he sailed with ,john ,cotton1 in #afcc1 for ,new ,england1 and settled in ,newtown1 now ,cambridge1 ,mass4 ,chiefly in consequence of disagreements between his own and ,cotton's congregation he1 with a large following1 migrated in #afcf to the ,connecticut ,valley1 where the little band made their center at ,hartford4 ,hooker was the inspirer if not the author of the ,fundamental ,laws and was of wide political as well as religious influence in organizing ,the ,united ,colonies of ,new ,england in #afdc--the first effort after federal government made on this continent4 ,he was an active preacher and prolific writer up to his death in #afdg4 ,,hooker #aehf-afdg ,,the ,,activity ,,of ,,faith2 ,,or1 ,,abraham',s ,,imitators ,and the father of circumcision to them who are not of circumcision only1 but who also walk in the steps of that faith of our father ,abraham1 which he had1 being yet uncircumcized4--,romans iv41 #ab4 ,i proceed now to show who those are1 that may1 and do indeed1 receive benefit as ,abraham did4 ,the text saith1 ,they that walk in the steps of that faith of ,abraham3 that man that not only enjoyeth the privileges of the ,church1 but yieldeth the obedience of faith1 according to the ,word of ,god revealed1 and walketh in obedience1 that man alone shall be blest with faithful ,abraham4 ,two points may be here raised1 but ,i shall hardly handle them both2 therefore ,i will pass over the first only with a touch1 and that lieth closely couched in the text4 ,that faith causeth fruitfulness in the hearts and lives of those in whom it is4 ,mark what ,i say3 a faithful man is a fruitful man2 faith enableth a man to be doing4 ,ask the question1 by what power was it whereby ,abraham was enabled to yield obedience to the ,lord8 ,the text answereth you1 ,they that walk in the footsteps not of ,abraham1 but in the footsteps of the faith of ,abraham4 ,a man would have thought the text should have run thus3 ,they that walk in the footsteps of ,abraham4 ,that is true1 too1 but the apostle had another end2 therefore he saith1 ,they that walk in the footsteps of the faith of ,abraham1 implying that it was the grace of faith that ,god bestowed on ,abraham1 that quickened and enabled him to perform every duty that ,god required of him1 and called him to the performance of4 ,so that ,i say1 the question being1 whence came it that ,abraham was so fruitful a ,christian1 what enabled him to do and to suffer what he did8 surely it was faith that was the cause that produced such effects1 that helped him to perform such actions4 ,the point then you see is evident1 faith it is that causeth fruit4 ,hence it is1 that of almost all the actions that a ,christian hath to do1 faith is still said to be the worker4 ,if a man pray as he should1 it is the prayer of faith4 ,if a man obey as he should1 it is the obedience of faith4 ,if a man war in the ,church militant1 it is the fight of faith4 ,if a man live as a ,christian and holy man1 he liveth by faith4 ,nay1 shall ,i say yet more1 if he died as he ought1 he dieth by faith4 ,these all died in faith4 ,what is that8 ,the power of faith that directed and ordered them in the cause of their death1 furnished them with grounds and principles of assurance of the love of ,god1 made them carry themselves patiently in death4 ,i can say no more1 but with the apostle1 ,examine yourselves1 whether ye be in the faith4 ,why doth not the apostle say1 ,examine whether faith be in you1 but whether ye be in the faith8 ,his meaning is1 that as a man is said to be in drink1 or to be in love1 or to be in passion1 that is1 under the command of drink1 or love1 or passion2 so the whole man must be under the command of faith 7as you shall see more afterward74 ,if he prays1 faith must indite his prayer2 if he obey1 faith must work2 if he live1 it is faith that must quicken him2 and if he die1 it is faith that must order him in death4 ,and wheresoever faith is1 it will do wonders in the soul of that man where it is2 it can not be idle2 it will have footsteps1 it sets the whole man on work2 it moveth feet1 and hands1 and eyes1 and all parts of the body4 ,mark how the apostle disputeth3 ,we having the same spirit of faith1 according as it is written1 ,i believed1 and therefore have ,i spoken1 we also believe1 and therefore speak4 ,the faith of the apostle1 which he had in his heart1 set his tongue agoing4 ,if a man have faith within1 it will break forth at his mouth4 ,this shall suffice for the proof of the point2 ,i thought to have prest it further1 but if ,i should1 ,i see the time would prevent me4 ,the use1 therefore1 in a word1 is this3 if this be so1 then it falleth foul1 and is a heavy bill of indictment against many that live in the bosom of the ,church4 ,go thy ways home1 and read but this text1 and consider seriously but this one thing in it3 ,that whosoever is the son of ,abraham1 hath faith1 and whosoever hath faith is a walker1 is a marker2 by the footsteps of faith you may see where faith hath been4 ,will not this1 then1 ,i say1 fall marvelous heavy upon many souls that live in the bosom of the ,church1 who are confident1 and put it out of all question1 that they are true believers1 and make no doubt but what they have faith8 ,but look to it1 wheresoever faith is1 it is fruitful4 ,if thou art fruitless1 say what thou wilt1 thou hast no faith at all4 ,alas1 these idle drones1 these idle ,christians1 the ,church is too full of them2 ,men are continually hearing1 and yet remain fruitless and unprofitable2 whereas if there were more faith in the world1 we should have more work done in the world2 faith would set feet1 and hands1 and eyes1 and all on work4 ,men go under the name of professors1 but alas6 they are but pictures2 they stir not a whit2 mark1 where you found them in the beginning of the year1 there you shall find them in the end of the year1 as profane1 as worldly1 as loose in their conversations1 as formal in duty as ever4 ,and is this faith8 ,oh6 faith would work other matters1 and provoke a soul to other passages than these4 ,but you will say1 may not a man have faith1 and not that fruit you speak of8 ,may not a man have a good heart to ,godward1 altho he can not find that ability in matter of fruitfulness8 ,my brethren1 be not deceived2 such an opinion is a mere delusion of ,satan2 wherever faith is it bringeth ,christ into the soul2 mark that1 ,whosoever believeth1 ,christ dwelleth in his heart by faith4 ,and if ,christ be in you1 saith the apostle1 the body is dead1 because of sin1 but the spirit is life1 because of righteousness4 ,if ,christ be in you1 that is1 whosoever believeth in the ,lord ,jesus1 ,christ dwells in such a man by faith2 now if ,christ be in the soul1 the body can not be dead2 but a man is alive1 and quick1 and active to holy duties1 ready1 and willing1 and cheerful in the performance of whatsoever ,god requireth4 ,christ is not a dear ,savior1 nor the ,spirit a dead ,spirit3 the second ,adam is made a quickening spirit4 ,and wherever the ,spirit is1 it works effects suitable to itself4 ,the ,spirit is a spirit of purity1 a spirit of zeal1 and where it is it maketh pure and zealous4 ,when a man will say he hath faith1 and in the mean time can be content to be idle and unfruitful in the work of the ,lord1 can be content to be a dead ,christian1 let him know that his case is marvelously fearful3 for if faith were in him indeed it would appear2 ye can not keep your good hearts to yourselves2 wherever fire is it will burn1 and wherever faith is it can not be kept secret4 ,the heart will be enlarged1 the soul quickened1 and there will be a change in the whole life and conversation1 if ever faith takes place in a man4 ,i will say no more of this1 but proceed to the second point arising out of the affirmative part4 ,you will say1 what fruit is it then8 ,or how shall a man know what is the true fruit of faith1 indeed1 whereby he may discern his own estate8 ,i answer1 the text will tell you3 ,he that walketh in the footsteps of that faith of ,abraham4 ,by footsteps are meant the works the actions1 the holy endeavors of ,abraham2 and where those footsteps are there is the faith of ,abraham4 ,so that the point of instruction hence is thus much 7which indeed is the main drift of the apostle74 ,that1 ,every faithful man may1 yea doth1 imitate the actions of faithful ,abraham4 ,mark what ,i say2 ,i say again1 this is to be the son of ,abraham1 not because we are begotten of him by natural generation1 for so the ,jews are the sons of ,abraham2 but ,abraham is our father because he is the pattern1 for the proceeding of our faith4 ,thy father was an ,amorite1 saith the ,scripture3 that is1 thou followest the steps of the ,amorites in thy conversation4 ,so is ,abraham called the father of the faithful1 because he is the copy of their course1 whom they must follow in those services that ,god calleth for4 ,so the point is clear1 every faithful man may1 yea doth1 and must imitate the actions of faithful ,abraham4 ,it is ,christ's own plea1 and ,he presseth it as an undeniable truth upon the hearts of the ,scribes and ,pharisees1 that bragged very highly of their privileges and prerogatives1 and said1 ,abraham is our father4 ,no 7saith ,christ71 if ye were ,abraham's children ye would do the works of ,abraham4 ,to be like ,abraham in constitution1 to be one of his blood1 is not that which makes a man a son of ,abraham1 but to be like him in holiness of affection1 to have a heart framed and a life disposed answerably to his4 ,the apostle in like manner presseth this point when he would provoke the ,hebrews1 to whom he wrote1 to follow the examples of the saints3 ,whose faith 7says he7 follow1 considering the end of their conversation4 ,so the apostle ,peter presseth the example of ,sarah upon all good women3 ,whose daughter ye are 7saith he7 as long3 as ye do well4 ,for the opening of the point1 and that ye may more clearly understand it1 a question here would be resolved1 what were the footsteps of the faith of ,abraham8 which way went he8 ,this is a question1 ,i say1 worthy the scanning1 and therefore 7leaving the further confirmation of the point1 as already evident enough7 ,i will come to it that you may know what to settle your hearts upon4 ,i answer1 therefore1 there are six footsteps of the faith of ,abraham1 which are the main things wherein every faithful man must do as ,abraham did1 in the work of faith--,i mean in his ordinary course2 for if there be any thing extraordinary no man is bound to imitate him therein2 but in the works of faith1 ,i say1 which belongeth to all men1 every man must imitate ,abraham in these six steps1 and then he is in the next door to happiness1 the very next neighbor1 as ,i say1 to heaven4 ,the first advance which ,abraham made in the ways of grace and happiness1 you shall observe to be a yielding to the call of ,god4 ,mark what ,god said to ,abraham3 ,get thee out of thy country1 and from thy kindred1 and from thy father's house1 unto a land that ,i will show thee2 and ,abraham departed1 saith the text1 as the ,lord had spoken unto him4 ,even when he was an idolater1 he is content to lay aside all and let the command of ,god bear the sway2 neither friends1 nor kindred1 nor gods can keep him back1 but he presently stoopeth to the call of ,god4 ,so it is1 my brethren1 with every faithful man4 ,this is his first step3 he is content to be under the rule and power of ,god's command4 ,let the ,lord call for him1 require any service of him1 his soul presently yieldeth1 and is content to be framed and fashioned to ,god's call1 and returneth an obedient answer thereto2 he is content to come out of his sins1 and out of himself1 and to receive the impressions of the ,spirit4 ,this is that which ,god requireth1 not only of ,abraham1 but of all believers3 ,whosoever will be my disciple1 saith ,christ1 must forsake father1 and mother1 and children1 and houses1 and lands2 yea1 and he must deny himself1 and take up his cross and follow me4 ,this is the first step in ,christianity1 to lay down our own honors1 to trample upon our own respects1 to submit our necks to the block1 as it were1 and whatever ,god commands1 to be content that ,his good pleasure should take place with us4 ,then ,abraham1 as doth every faithful soul1 set forward1 in this wise3 ,he showed that whenever faith cometh powerfully into the heart1 the soul is not content barely to yield to the command of ,god1 but it breatheth after ,his mercy1 longeth for ,his grace1 prizeth ,christ and salvation above all things in the world1 is satisfied and contented with nothing but with the ,lord ,christ1 and altho it partake of many things below1 and enjoy abundance of outward comforts1 yet it is not quieted till it rest and pitch itself upon the ,lord1 and find and feel that evidence and assurance of ,his love1 which ,he hath promised unto and will bestow on those who love ,him4 ,as for all things here below1 he hath but a slight1 and mean1 and base esteem of them4 ,this you shall see apparent in ,abraham4 ,fear not1 ,abraham 7saith ,god71 ,i am thy shield1 and thy exceeding great reward4 ,what could a man desire more8 ,one would think that the ,lord makes a1 promise here large enough to ,abraham1 ,i will be thy buckler1 and exceeding great reward4 ,is not ,abraham contented with this8 ,no2 mark how he pleadeth with ,god3 ,lord ,god 7saith he71 what wilt thou give me1 seeing ,i go childless8 ,his eye is upon the promise that ,god had made to him of a son1 of whom the ,savior of the world should come4 ,o ,lord1 what wilt thou give me8 as if he had said1 ,what wilt ,thou do for me8 alas6 nothing will do my soul good unless ,i have a son1 and in him a ,savior4 ,what will become of me so long as ,i go childless1 and so ,saviorless1 as ,i may so speak8 ,you see how ,abraham's mouth was out of taste with all other things1 how he could relish nothing1 enjoy nothing in comparison of the promise1 tho he had otherwise what he would1 or could desire4 ,thus must it be with every faithful man4 ,that soul never had1 nor never shall have ,christ1 that doth not prize ,him above all things in the world4 ,the next step of ,abraham's faith was this1 he casteth himself and flingeth his soul1 as ,i may say1 upon the all-sufficient power and mercy of ,god for the attainment of what he desireth2 he rolleth and tumbleth himself1 as it were1 upon the all-sufficiency of ,god4 ,this you shall find in ,rom4 iv4 #ah1 where the apostle1 speaks of ,abraham1 who against hope1 believed in hope2 that is1 when there was no hope in the world1 yet he believed in ,god1 even above hope1 and so made it possible4 ,it was an object of his hope1 that it might be in regard of ,god1 howsoever there was no possibility in regard of man4 ,so the text saith1 he considered not his own body now dead1 when he was about a hundred years old1 neither yet the deadness of ,sarah's womb1 but was strong in faith4 ,he cast himself wholly upon the precious promise and mercy of ,god4 ,but he took another step in true justifying faith4 ,he proved to us the believer is informed touching the excellency of the ,lord ,jesus1 and that fulness that is to be had in ,him1 tho he can not find the sweetness of ,his mercy1 tho he can not or dare not apprehend and apply it to himself1 tho he find nothing in himself1 yet he is still resolved to rest upon the ,lord1 and to stay himself on the ,god of his salvation1 and to wait for ,his mercy till he find ,him gracious to his poor soul4 ,excellent and famous is the example of the woman of ,canaan4 ,when ,christ1 as it were1 beat her off1 and took up arms against her1 was not pleased to reveal ,himself graciously to her for the present1 ,i am not sent 7saith ,he7 but to the lost sheep of the house of ,israel2 and it is not meet to take the children's bread1 and to cast it to the dogs2 mark how she replied1 ,truth1 ,lord1 ,i confess all that2 yet notwithstanding1 the dogs eat of the crumbs that fall from their master's table4 ,oh1 the excellency1 and strength1 and work of her faith6 ,she comes to ,christ for mercy1 ,he repelleth her1 reproacheth her1 tells her she is a dog2 she confesseth her baseness1 is not discouraged for all that1 but still resteth upon the goodness and mercy of ,christ1 and is mightily resolved to have mercy whatsoever befalleth her4 ,truth1 ,lord1 ,i confess ,i am as bad as ,thou canst term me1 yet ,i confess1 too1 that there is no comfort but from ,thee1 and tho ,i am a dog1 yet ,i would have crumbs4 ,still she laboreth to catch after mercy1 and to lean and to bear herself upon the favor of ,christ for the bestowing thereof upon her4 ,so it must be with every faithful ,christian in this particular2 he must roll himself upon the power1 and faithfulness1 and truth of ,god1 and wait for ,his mercy 7,i will join them both together for brevity's sake1 tho the latter be a fourth step and degree of faith72 ,i say he must not only depend upon ,god1 but he must wait upon the ,holy ,one of ,israel4 ,but a further step of ,abraham's faith appeared in this3 he counted nothing too dear for the ,lord2 he was content to break through all impediments1 to pass through all difficulties1 whatsoever ,god would have1 ,he had of him4 ,this is the next step that ,abraham went2 and this you shall find when ,god put him upon trial4 ,the text saith there that ,god did tempt ,abraham1 did try what ,he would do for ,him1 and ,he bade him1 ,go1 take thy son1 thine only son1 ,isaac1 whom thou lovest1 and slay him2 and straight ,abraham went and laid his son upon an altar1 and took a knife1 to cut the throat of his son--so that ,abraham did not spare his son ,isaac1 he did not spare for any cost1 he did not dodge with ,god in this case2 if ,god would have anything1 ,he should have it1 whatsoever it were1 tho it were his own life1 for no question ,isaac was dearer to him than his own life4 ,and this was not his case alone1 but the faithful people of ,god have ever walked the same course4 ,the apostle ,paul was of the same spirit2 ,i know not 7saith he7 the things that shall befall me1 save that the ,holy ,ghost witnesseth in every city1 saying that bonds and afflictions abide me3 but none of these things move me1 neither count ,i my life dear unto myself1 so that ,i might finish my course with joy1 and the ministry which ,i have received of the ,lord ,jesus1 to testify the ,gospel of the grace of ,god4 ,o blest spirit6 here is the work of faith4 ,alas6 when we come to part with anything for the cause of ,god1 how hardly comes it from us6 ,but ,i 7saith he7 pass not1 no1 nor is my life dear unto me4 ,here1 ,i say1 is the work of faith1 indeed1 when a man is content to do anything for ,god1 and to say if imprisonment1 loss of estate1 liberty1 life1 come1 ,i pass not1 it moveth me nothing1 so ,i may finish my course with comfort4 ,hence it was that the saints of ,god in those primitive times took joyfully the spoiling of their goods4 ,methinks ,i see the saints there reaching after ,christ with the arms of faith1 and how1 when anything lay in their way1 they were content to lose all1 to part with all1 to have ,christ4 ,therefore saith ,saint ,paul1 ,i am ready not to be bound only1 but also to die at ,jerusalem for the name of the ,lord ,jesus4 ,mark1 rather than he would leave his ,savior1 he would leave his life1 and tho men would have hindered him1 yet was resolved to have ,christ1 howsoever1 tho he lost his life for ,him4 ,oh1 let me have my ,savior1 and take my life6 ,the last step of all is this3 when the soul is thus resolved not to dodge with ,god1 but to part with anything for ,him1 then in the last place there followeth a readiness of heart to address man's self to the performance of whatsoever duty ,god requireth at his hands2 ,i say this is the last step1 when1 without consulting with flesh and blood1 without hammering upon it1 as it were1 without awkwardness of heart1 there followeth a readiness to obey ,god2 the soul is at hand4 ,when ,abraham was called1 ,behold 7saith he7 here ,i am4 ,and so ,samuel1 ,speak1 ,lord1 for thy servant heareth1 and so ,ananias4 ,behold1 ,i am here1 ,lord4 ,the faithful soul is not to seek1 as an evil servant that is gone a roving after his companions1 that is out of the way when his master would use him1 but is like a trusty servant that waiteth upon his master1 and is ever at hand to do ,his pleasure4 ,so you shall see it was with ,abraham1 when the ,lord commanded him to go out of his country1 he obeyed1 and went out1 not knowing whither he went2 he went cheerfully and readily1 tho he knew not whither2 as who would say1 if the ,lord calls1 ,i will not question1 if ,he command ,i will perform1 whatever it be4 ,so it must be with every faithful soul--we must blind the eye of carnal reason1 resolve to obey1 tho heaven and earth seem to meet together in a contradiction1 care not what man or what devil saith in this case1 but what ,god will have done1 do it2 this is the courage and obedience of faith4 ,see how ,saint ,paul1 in the place before named1 flung his ancient friends from him1 when they came to cross him in the work of his ministry4 ,they all came about him1 and because they thought they should see his face no more1 they besought him not to go up to ,jerusalem4 ,then ,paul answered1 ,what1 mean ye to weep1 and to break my heart8 as who should say1 ,it is a grief and a vexation to my soul1 that ye would burden me1 that ,i can not go with readiness to perform the service that ,god requireth at my hands4 ,the like ,christian courage was in ,luther when his friends dissuaded him to go to ,worms3 ,if all the tiles in ',worms' were so many devils 7said he7 yet would ,i go thither in the name of my ,lord ,jesus4 ,this is the last step4 ,now gather up a little what ,i have delivered4 ,he that is resolved to stoop to the call of ,god2 to prize the promises1 and breathe after them2 to rest upon the ,lord1 and to wait ,his time for bestowing mercy upon him2 to break through all impediments and difficulties1 and to count nothing too dear for ,god2 to be content to perform ready and cheerful obedience2 he that walketh thus1 and treadeth in these steps1 peace be upon him2 heaven is hard by2 he is as sure of salvation as the angels are2 it is as certain as the ,lord liveth that he shall be saved with faithful ,abraham1 for he walketh in the steps of ,abraham1 and therefore he is sure to be where he is4 ,the case1 you see1 is clear1 and the point evident1 that every faithful man may1 and must1 imitate faithful ,abraham4 ,it may be here imagined1 that we draw men up to too high a pitch2 and certainly1 if this be the sense of the words1 and the meaning of the ,holy ,ghost in this place1 what will become of many that live in the bosom of the ,church8 ,will you therefore see the point confirmed by reason8 ,the ground of this doctrine stands thus3 every faithful man hath the same faith1 for nature and for work1 that ,abraham had2 therefore1 look what nature his faith was of1 and what power it had2 of the same nature and power every true believer's faith is4 ,briefly thus3 the promises of ,god are the ground upon which all true faith resteth2 the ,spirit of ,god it is that worketh this faith in all believers2 the power of the ,spirit is that that putteth forth itself in the hearts and lives of all the faithful2 gather these together3 if all true believers have the same promises for the ground of their faith2 have one and the same spirit to work it2 have' one and the same power to draw out the abilities of faith1 then certainly they can not but have the very self-same actions1 having the very self-same ground of their actions4 ,every particular believer 7as the apostle ,peter saith7 hath obtained the like precious faith4 ,mark1 that there is a great deal of copper faith in the world--much counterfeit believing2 but the saints do all partake of the like precious faith4 ,as when a man hath but a sixpence in silver1 or a crown in gold1 those small pieces1 for the nature1 are as good as the greatest of the same metal2 so it is with the faith of ,god's elect4 ,and look as it is in grafting2 if there be many scions of the same kind grafted into one stock1 they all partake alike of the virtue of the stock2 just so it is here4 ,the ,lord ,jesus ,christ is the stock1 as it were1 into which all the faithful are grafted by the spirit of ,god and faith2 therefore1 whatsoever fruit one beareth1 another beareth also3 howsoever1 there may be degrees of works1 yet they are of the same nature4 ,as a little apple is the same in taste with a great one of the same tree1 even so every faithful man hath the same holiness of heart and life1 because he hath the same principle of holiness4 ,the fruit indeed that one ,christian bringeth may be but poor and small in comparison with others1 yet it is the same in kind2 the course of his life is not with so much power and fulness of grace1 it may be1 as another's1 yet there is the same true grace1 and the same practise1 in the kind of it1 for truth1 however in degree it differ4 ,let us now come to see what benefit we may make to ourselves of this point1 thus proved and confirmed2 and1 certainly1 the use of this doctrine is of great consequence4 ,in the first place1 it is a just ground of examination4 ,for if it be true 7as can not be denied1 the reasons being so strong1 and arguments so plain7 that every son of ,abraham followeth the steps of ,abraham1 then here you may clearly perceive who it is that hath saving faith indeed1 who they be that are true saints and the sons of ,abraham4 ,by the light of this truth1 by the rule of this doctrine1 if you would square your courses1 and look into your conversations1 you can not but discern whether you have faith or no4 ,that man whose faith showeth itself and putteth itself forth in its several conditions1 agreeably to1 the faith of ,abraham1 that man that followeth the footsteps of the faith of ,abraham1 let him be esteemed a faithful man1 let him be reckoned for a true believer4 ,you that are gentlemen and tradesmen1 ,i appeal to your souls whether the ,lord and ,his cause is not the loser this way8 ,doth not prayer pay for it8 ,doth not the ,word pay for it8 ,are not the ordinances always losers when anything of your own cometh in competition8 ,is it not evident1 then1 that you are not under the command of the ,word8 ,how do you tremble at the wrath and threatenings of a mortal man8 and yet1 when you hear the ,lord thunder judgments out of ,his ,word1 who is humbled8 ,when ,he calls for fasting1 and weeping1 and mourning1 who regards it8 ,abraham1 my brethren1 did not thus3 these were none of his steps2 no1 no3 he went a hundred miles off this course4 ,the ,lord no sooner said to him1 ,forsake thy country and thy kindred1 and thy father's house1 but he forsook all1 neither friend nor father prevailed to detain him from obedience1 but he stooped willingly to ,god's command4 ,there are a sort that come short of being the sons of ,abraham1 and they are the close-hearted hypocrites4 ,these are a generation that are of a more refined kind than the last1 but howsoever they carry the matter very covertly1 yea1 and are exceeding cunning2 yet the truth will make them known4 ,many a hypocrite may come thus far1 to be content to part with anything1 and outwardly to suffer for the cause of ,god1 to part with divers pleasures and lusts1 and to perform many holy services4 ,but here is the difference between ,abraham and these men3 ,abraham forsook his goods and all1 but your close-hearted hypocrites have always some god or other that they do homage to--their ease1 or their wealth1 or some secret lust1 something or other they have set up as an idol within them--and so long as they may have and enjoy that1 they will part with anything else4 ,but thou must know that1 if thou be one of ,abraham's children1 thou must come away from thy gods--the god of pride1 of self-love1 of vainglory--and leave worshiping of these1 and be content to be alone by ,god and ,his truth4 ,this shall suffice for the first use2 ,i can not proceed further in the pressing thereof1 because ,i would shut up all with the time4 ,the second use is a word of instruction1 and it shall be but a word or two2 that if all the saints of ,god must walk in the same way of life and salvation that ,abraham did1 then there is no byway to bring a man to happiness4 ,look1 what way ,abraham went1 you must go2 there are no more ways3 the same course that he took must be a copy for you to follow1 a rule1 as it were1 for you to square your whole conversation by4 ,there is no way but one to come to life and happiness4 ,i speak it the rather to dash that idle device of many carnal men1 that think the ,lord hath a new invention to bring them to life1 and that they need not go the ordinary way1 but ,god hath made a shorter cut for them4 ,great men and gentlemen think ,god will spare them4 ,what1 must they be humbled1 and fast1 and pray6 ,that is for poor men1 and mean men4 ,their places and estates will not suffer it2 therefore surely ,god hath given a dispensation to them4 ,and the poor men1 they think it is for gentlemen that have more leisure and time3 alas6 they live by their labor1 and they must take pains for what they have1 and therefore they can not do what is required4 ,but be not deceived2 if there be any way beside that which ,abraham went1 then will ,i deny myself4 ,but the case is clear1 the ,lord saith it1 the ,word saith it2 the same way1 the same footsteps that ,abraham took1 we must take1 if ever we will come where ,abraham is4 ,you must not balk in this kind1 whoever you are2 ,god respecteth no man's person4 ,if you would arrive at the same haven1 you must sail through the same sea4 ,you must walk the same way of grace1 if you would come to the same kingdom of glory4 ,it is a conceit that harboreth in the hearts of many men1 nay1 of most men in general1 especially your great wise men and your great rich men1 that have better places and estates in the world than ordinary4 ,what1 think they1 may not a man be saved without all this ado8 ,what needs all this8 ,is there not another way besides this8 ,surely1 my brethren1 you must teach our ,savior ,christ and the apostle ,paul another way4 ,i am sure they never knew another2 and he that dreameth of another way must be content to go beside4 ,there is no such matter as the devil would persuade you2 it is but his delusion to keep you under infidelity1 and so shut you up to destruction under false and vain conceits4 ,the truth is1 here is the way1 and the only way1 and you must walk here if ever you come to life and happiness4 ,therefore1 be not deceived1 suffer not your eyes to be blinded2 but know1 what ,abraham did1 you must do the same1 if not in action1 yet in affection4 ,if ,god say1 forsake all1 thou must do it1 at least in affection4 ,thou must still wait upon ,his power and providence2 yield obedience to ,him in all things2 be content to submit thyself to ,his will4 ,this is the way you must walk in1 if you ever come to heaven4 ,the last use shall be a use of comfort to all the saints and people of ,god1 whose consciences can witness that they have labored to walk in the uprightness of their heart as ,abraham did4 ,i have two or three words to speak to these4 ,be persuaded out of the ,word of ,god1 that your course is good1 and go on with comfort1 and the ,god of heaven be with you2 and be sure of it1 that you that walk with ,abraham shall be at rest with ,abraham2 and it shall never repent you of all the pains that you have taken4 ,haply it may seem painful and tedious to you2 yet1 what ,abigail said to ,david1 let me say to you3 ,oh1 saith she1 let not my lord do this3 when the ,lord shall have done to my lord according to all the good that he hath spoken concerning thee1 and shall have appointed thee ruler over ,israel1 this shall be no grief unto thee1 nor offense of heart1 that thou hast shed blood causeless1 or that my lord hath avenged himself4 ,my brethren1 let me say to you1 you will find trouble and inconveniences and hard measure at the hands of the wicked in this world4 ,many ,nabals and ,cains will set themselves against you2 but go on1 and bear it patiently4 ,know it is a troublesome way1 but a true way2 it is grievous but yet good2 and the end will be happy4 ,it will never repent you1 when the ,lord hath performed all the good that ,he hath spoken concerning you4 ,oh6 to see a man drawing his breath low and short1 after he hath spent many hours and days in prayer to the ,lord1 grappling with his corruptions1 and striving to pull down his base lusts1 after he hath waited upon the ,lord in a constant course of obedience4 ,take but such a man1 and ask him1 now his conscience is opened1 whether the ways of holiness and sincerity be not irksome to him1 whether he be not grieved with himself for undergoing so much needless trouble 7as the world thinks it72 and his soul will then clear this matter4 ,it is true he hath a tedious course of it1 but now his death will be blest4 ,he hath striven for a crown1 and now beholds a crown4 ,now he is beyond the waves4 ,all the contempts1 and imprisonments1 and outrages of wicked men are now too short to reach him4 ,he is so far from repenting1 that he rejoiceth and triumpheth in reflecting back upon all the pains1 and care1 and labor of love1 whereby he hath loved the ,lord ,jesus1 in submitting his heart unto ,him4 ,take me another man1 that hath lived here in pomp and jollity1 hath had many livings1 great preferments1 much honor1 abundance of pleasure1 yet hath been ever careless of ,god and of ,his ,word1 profane in his course1 loose in his conversation1 and ask him upon his deathbed1 how it standeth with him4 ,oh6 woe the time1 that ever he spent it as he hath done4 ,now the soul begins to hate the man1 and the very sight of him that hath been1 the instrument with it in the committing of sin4 ,now nothing but gall and wormwood remaineth4 ,now the sweetness of the adulterer's lust is gone1 and nothing but the sting of conscience remaineth4 ,now the covetous man must part with his goods1 and the gall of asps must stick behind4 ,now the soul sinks within1 and the heart is overwhelmed with sorrow4 ,take but these two men1 ,i say1 and judge by their ends1 whether it will ever repent you that you have done well1 that you have walked in the steps of the faith of ,abraham4 ,my brethren1 howsoever you have had many miseries1 yet the ,lord hath many mercies for you4 ,god dealeth with ,his servants1 as a father doth with his son1 after he hath sent him on a journey to do some business2 and the weather falleth foul1 and the way proveth dangerous1 and many a storm1 and great difficulties are to be gone through4 ,oh1 how the heart of that father pitieth his son6 ,how doth he resolve to requite him1 if he ever live to come home again6 ,what preparation doth he make to entertain1 and welcome him2 and how doth he study to do good unto him6 ,my brethren1 so it is here2 ,i beseech you1 think of it1 you that are the saints and people of ,god4 ,you must find in your way many troubles and griefs 7and we ought to find them71 but be not discouraged4 ,the more misery1 the greater mercy4 ,god the ,father seeth ,his servants3 and if they suffer and endure for a good conscience1 as ,his eye seeth them1 so ,his soul pitieth them4 ,his heart bleeds within ,him for them2 that is1 ,he hath a tender compassion of them1 and ,he saith within ,himself1 ,well1 ,i will requite them if ever they come into ,my kingdom2 all their patience1 and care1 and conscience in walking ,my ways1 ,i will requite2 and they shall receive a double reward from ,me1 even a crown of eternal glory4 ,think of these things that are not seen2 they are eternal4 ,the things that are seen are temporal1 and they will deceive us4 ,let our hearts be carried after the other1 and rest in them forever6 ,,jeremy ,,taylor ,,christ',s ,,advent ,,to ,,judgment ,,biographical ,,note ,jeremy ,taylor1 born in ,cambridge1 ,england1 in #afac1 was the son of a barber4 ,by his talents he obtained an entrance into ,caius ,college1 where his exceptional progress obtained for him admission to the ministry in his twenty-first year1 two years before the canonical age4 ,he was appointed in succession fellow of ,all ,souls1 ,oxford1 through the influence of ,laud1 chaplain to the ,king1 and rector of ,uppingham4 ,during the ,commonwealth he was expelled from his living and opened a school in ,wales1 employing his seclusion in writing his memorable work ,the ,liberty of ,prophesying4 ,at the ,restoration1 ,charles ,,ii raised him to the bishopric of ,down and ,connor 7#affj71 in which post he remained until his death in #affg4 ,his ,ductor ,dubitantium1 dedicated to ,charles ,,ii1 is a work of subtilty and ingenuity2 his ,holy ,living and ,holy ,dying 7#afeb71 are unique monuments of learning and devotion4 ,his sermons form1 however1 his most brilliant and most voluminous productions1 and fully establish his claims to the first place among the learned1 witty1 fanciful1 ornate and devotional prose writers of his time4 ,,jeremy ,,taylor #afac-affg ,,christ',s ,,advent ,,to ,,judgment ,for we must all appear before the judgment seat of ,christ1 that every one may receive the things done in his body1 according to that he hath done1 whether it be good or bad4--,,ii ,cor41 v41 #aj4 ,if we consider the person of the ,judge1 we first perceive that ,he is interested in the injury of the crimes ,he is to sentence3 ,they shall look on ,him whom they have pierced4 ,it was for thy sins that the ,judge did suffer such unspeakable pains as were enough to reconcile all the world to ,god2 the sum and spirit of which pains could not be better understood than by the consequence of ,his own words1 ,my ,god1 my ,god1 why hast thou forsaken me8 meaning1 that ,he felt such horrible1 pure1 unmingled sorrows1 that1 altho ,his human nature was personally united to the ,godhead1 yet at that instant he felt no comfortable emanations by sensible perception from the ,divinity1 but ,he was so drenched in sorrow that the ,godhead seemed to have forsaken ,him4 ,beyond this1 nothing can be added3 but then1 that thou hast for thy own particular made all this sin in vain and ineffective1 that ,christ thy ,lord and ,judge should be tormented for nothing1 that thou wouldst not accept felicity and pardon when he purchased them at so dear a price1 must needs be an infinite condemnation to such persons4 ,how shalt thou look upon ,him that fainted and died for love of thee1 and thou didst scorn ,his miraculous mercies8 ,how shall we dare to behold that holy face that brought salvation to us1 and we turned away and fell in love with death1 and kissed deformity and sins8 ,and yet in the beholding that face consists much of the glories of eternity4 ,all the pains and passions1 the sorrows and the groans1 the humility and poverty1 the labors and watchings1 the prayers and the sermons1 the miracles and the prophecies1 the whip and the nails1 the death and the burial1 the shame and the smart1 the cross and the grave of ,jesus1 shall be laid upon thy score1 if thou hast refused the mercies and design of all their holy ends and purposes4 ,and if we remember what a calamity that was which broke the ,jewish nation in pieces1 when ,christ came to judge them for their murdering ,him who was their ,king and the ,prince of ,life1 and consider that this was but a dark image of the terrors of the day of judgment1 we may then apprehend that there is some strange unspeakable evil that attends them that are guilty of this death1 and of so much evil to their ,lord4 ,now it is certain if thou wilt not be saved by ,his death1 you are guilty of ,his death2 if thou wilt not suffer ,him to have thee1 thou art guilty of destroying ,him2 and then let it be considered what is to be expected from that ,judge before whom you stand as ,his murderer and betrayer4 ,but this is but half of this consideration4 ,christ may be crucified again1 and upon a new account1 put to an open shame4 ,for after that ,christ has done all this by the direct actions of ,his priestly office1 of sacrificing himself for us1 ,he hath also done very many things for us which are also the fruits of ,his first love and prosecutions of our redemption4 ,i will not instance the strange arts of mercy that our ,lord uses to bring us to live holy lives2 but ,i consider1 that things are so ordered1 and so great a value set upon our souls since they are the images of ,god1 and redeemed by the blood of the ,holy ,lamb1 that the salvation of our souls is reckoned as a part of ,christ's reward1 a part of the glorification of ,his humanity4 ,every sinner that repents causes joy to ,christ1 and the joy is so great that it runs over and wets the fair brows and beauteous looks of cherubim and seraphim1 and all the angels have a part of that banquet2 then it is that our blest ,lord feels the fruits of ,his holy death2 the acceptation of ,his holy sacrifice1 the graciousness of ,his person1 the return of ,his prayers4 ,for all that ,christ did or suffered1 and all that ,he now does as a priest in heaven1 is to glorify ,his ,father by bringing souls to ,god4 ,for this it was that ,he was born and died1 that ,he descended from heaven to earth1 from life to death1 from the cross to the grave2 this was the purpose of ,his resurrection and ascension1 of the end and design of all the miracles and graces of ,god manifested to all the world by ,him2 and now what man is so vile1 such a malicious fool1 that will refuse to bring joy to his ,lord by doing himself the greatest good in the world8 ,they who refuse to do this1 are said to crucify the ,lord of ,life again1 and put him to an open shame--that is1 they1 as much as in them lies1 bring ,christ from ,his glorious joys to the labors of ,his life and the shame of ,his death2 they advance ,his enemies1 and refuse to advance the kingdom of their ,lord2 they put themselves in that state in which they were when ,christ came to die for them2 and now that ,he is in a state that ,he may rejoice over them 7for ,he hath done all ,his share towards it71 every wicked man takes his head from the blessing1 and rather chooses that the devils should rejoice in his destruction1 than that his ,lord should triumph in his felicity4 ,and now upon the supposition of these premises1 we may imagine that it will be an infinite amazement to meet that ,lord to be our ,judge whose person we have murdered1 whose honor we have disparaged1 whose purposes we have destroyed1 whose joys we have lessened1 whose passion we have made ineffectual1 and whose love we have trampled under our profane and impious feet4 ,but there is yet a third part of this consideration4 ,as it will be inquired at the day of judgment concerning the dishonors to the person of ,christ1 so also concerning the profession and institution of ,christ1 and concerning ,his poor members2 for by these also we make sad reflections upon our ,lord4 ,every man that lives wickedly disgraces the religion and institution of ,jesus1 he discourages strangers from entering into it1 he weakens the hands of them that are in already1 and makes that the adversaries speak reproachfully of the name of ,christ2 but altho it is certain our ,lord and ,judge will deeply resent all these things1 yet there is one thing which ,he takes more tenderly1 and that is1 the uncharitableness of men towards ,his poor4 ,it shall then be upbraided to them by the ,judge1 that ,himself was hungry and they refused to give meat to ,him that gave them ,his body and heart-blood to feed them and quench their thirst2 that they denied a robe to cover ,his nakedness1 and yet ,he would have clothed their souls with the robe of ,his righteousness1 lest their souls should be found naked on the day of the ,lord's visitation2 and all this unkindness is nothing but that evil men were uncharitable to their brethren1 they would not feed the hungry1 nor give drink to the thirsty nor clothe the naked1 nor relieve their brothers' needs1 nor forgive their follies1 nor cover their shame1 nor turn their eyes from delighting in their affronts and evil accidents2 this is it which our ,lord will take so tenderly1 that ,his brethren for whom ,he died1 who sucked the paps of ,his mother1 that fed on ,his body and are nourished with ,his blood1 whom ,he hath lodged in ,his heart and entertains in ,his bosom1 the partners of ,his spirit and co-heirs of ,his inheritance1 that these should be denied relief and suffered to go away ashamed1 and unpitied2 this our blest ,lord will take so ill1 that all those who are guilty of this unkindness1 have no reason to expect the favor of the ,court4 ,to this if we add the almightiness of the ,judge1 ,his infinite wisdom and knowledge of all causes1 and all persons1 and all circumstances1 that ,he is infinitely just1 inflexibly angry1 and impartial in ,his sentence1 there can be nothing added either to the greatness or the requisites of a terrible and an almighty ,judge4 ,for who can resist ,him who is almighty8 ,who can evade ,his scrutiny that knows all things8 ,who can hope for pity of ,him that is inflexible8 ,who can think to be exempted when the ,judge is righteous and impartial8 ,but in all these annexes of the ,great ,judge1 that which ,i shall now remark1 is that indeed which hath terror in it1 and that is1 the severity of our ,lord4 ,for then is the day of vengeance and recompenses1 and no mercy at all shall be showed1 but to them that are the sons of mercy2 for the other1 their portion is such as can be expected from these premises4 ,if we remember the instances of ,god's severity in this life1 in the days of mercy and repentance1 in those days when judgment waits upon mercy1 and receives laws by the rules and measures of pardon1 and that for all the rare streams of loving2 kindness issuing out of paradise and refreshing all our fields with a moisture more fruitful than the floods of ,nilus1 still there are mingled some storms and violences1 some fearful instances of the divine justice1 we may more readily expect it will be worse1 infinitely worse1 at that day1 when judgment shall ride in triumph1 and mercy shall be the accuser of the wicked4 ,but so we read1 and are commanded to remember1 because they are written for our example1 that ,god destroyed at once five cities of the plain1 and all the country1 and ,sodom and her sisters are set forth for an example1 suffering the vengeance of eternal fire4 ,fearful it was when ,god destroyed at once twenty-three thousand for fornication1 and an exterminating angel in one night killed one hundred and eighty-five thousand of the ,assyrians1 and the first-born of all the families of ,egypt1 and for the sin of ,david in numbering the people1 three score and ten thousand of the people died1 and ,god sent ten tribes into captivity and eternal oblivion and indistinction from a common people for their idolatry4 ,did not ,god strike ,korah and his company with fire from heaven8 and the earth opened and swallowed up the congregation of ,abiram8 ,and is not evil come upon all the world for one sin of ,adam8 ,did not the anger of ,god break the nation of the ,jews all in pieces with judgments so great1 that no nation ever suffered the like1 because none ever sinned so8 ,and at once it was done1 that ,god in anger destroyed all the world1 and eight persons only escaped the angry baptism of water1 and yet this world is the time of mercy2 ,god hath opened here ,his magazines1 and sent ,his ,holy ,son as the great channel and fountain of it1 too3 here ,he delights in mercy1 and in judgment loves to remember it1 and it triumphs over all ,his works1 and ,god contrives instruments and accidents1 chances and designs1 occasions and opportunities for mercy4 ,if1 therefore1 now the anger of ,god makes such terrible eruptions upon the wicked people that delight in sin1 how great may we suppose that anger to be1 how severe that judgment1 how terrible that vengeance1 how intolerable those inflictions which ,god reserves for the full effusion of indignation on the great day of vengeance6 ,we may also guess at it by this3 if ,god upon all single instances1 and in the midst of our sins1 before they are come to the full1 and sometimes in the beginning of an evil habit1 be so fierce in ,his anger1 what can we imagine it to be in that day when the wicked are to drink the dregs of that horrid potion1 and count over all the particulars of their whole treasure of wrath8 ,this is the day of wrath1 and ,god shall reveal1 or bring forth1 ,his righteous judgments4 ,the expression is taken from ,deut4 xxxii41 #cd3 ,is not this laid up in store with me1 and sealed up among my treasures8 ,i will restore it in the day of vengeance1 for the ,lord shall judge ,his people1 and repent ,himself for ,his servants4 ,for so did the ,lybian lion that was brought up under discipline1 and taught to endure blows1 and eat the meat of order and regular provision1 and to suffer gentle usages and the familiarities of societies2 but once ,he brake out into ,his own wildness1 and killed two ,roman boys2 but those that forage in the ,lybian mountains tread down and devour all that they meet or master2 and when they have fasted two days1 lay up an anger great as is their appetite1 and bring certain death to all that can be overcome4 ,god is pleased to compare himself to a lion2 and though in this life ,he hath confined ,himself with promises and gracious emanations of an infinite goodness1 and limits himself by conditions and covenants1 and suffers ,himself to be overcome by prayers1 and ,himself hath invented ways of atonement and expiation2 yet when ,he is provoked by our unhandsome and unworthy actions1 ,he makes sudden breaches1 and tears some of us in pieces1 and of others ,he breaks their bones or affrights their hopes and secular gaieties1 and fills their house with mourning and cypress1 and groans and death4 ,but when this ,lion of the tribe of ,judah shall appear upon ,his own mountain1 the mountain of the ,lord1 in ,his natural dress of majesty1 and that justice shall have her chain and golden fetters taken off1 then justice shall strike1 and mercy shall hold her hands2 she shall strike sore strokes1 and pity shall not break the blow2 and ,god shall account with us by minutes1 and for words1 and for thoughts1 and then ,he shall be severe to mark what is done amiss2 and that justice may reign entirely1 ,god shall open the wicked man's treasure1 and tell the sums1 and weigh grains and scruples4 ,said ,philo upon the place of ,deuteronomy before quoted3 ,as there are treasures of good things1 and ,god has crowns and scepters in store for ,his saints and servants1 and coronets for martyrs1 and rosaries for virgins1 and vials full of prayers1 and bottles full of tears1 and a register of sighs and penitential groans1 so ,god hath a treasure of wrath and fury1 of scourges and scorpions1 and then shall be produced the shame of lust1 and the malice of envy1 and the groans of the opprest1 and the persecutions of the saints1 and the cares of covetousness1 and the troubles of ambition1 and the insolencies of traitors1 and the violence of rebels1 and the rage of anger1 and the uneasiness of impatience1 and the restlessness of unlawful desires2 and by this time the monsters and diseases will be numerous and intolerable1 when ,god's heavy hand shall press the sanies and the intolerableness1 the obliquity and the unreasonableness1 the amazement and the disorder1 the smart and the sorrow1 the guilt and the punishment1 out from all our sins1 and pour them into one chalice1 and mingle them with an infinite wrath1 and make the wicked drink of all the vengeance1 and force it down their unwilling throats with the violence of devils and accurst spirits4 ,we may guess at the severity of the ,judge by the lesser strokes of that judgment which ,he is pleased to send upon sinners in this world1 to make them afraid of the horrible pains of doomsday--,i mean the torments of an unquiet conscience1 the amazement and confusions of some sins and some persons4 ,for ,i have sometimes seen persons surprised in a base action1 and taken in the circumstances of crafty theft and secret injustices1 before their excuse was ready4 ,they have changed their color1 their speech hath faltered1 their tongue stammered1 their eyes did wander and fix nowhere1 till shame made them sink into their hollow eye-pits to retreat from the images and circumstances of discovery2 their wits are lost1 their reason useless1 the whole order of their soul is decomposed1 and they neither see1 nor feel1 nor think1 as they used to do1 but they are broken into disorder by a stroke of damnation and a lesser stripe of hell2 but then if you come to observe a guilty and a base murderer1 a condemned traitor1 and see him harassed first by an evil conscience1 and then pulled in pieces by the hangman's hooks1 or broken upon sorrows and the wheel1 we may then guess 7as well as we can in this life7 what the pains of that day shall be to accurst souls4 ,but those we shall consider afterward in their proper scene2 now only we are to estimate the severity of our ,judge by the intolerableness of an evil conscience2 if guilt will make a man despair--and despair will make a man mad1 confounded1 and dissolved in all the regions of his senses and more noble faculties1 that he shall neither feel1 nor hear1 nor see anything but specters and illusions1 devils and frightful dreams1 and hear noises1 and shriek fearfully1 and look pale and distracted1 like a hopeless man from the horrors and confusions of a lost battle1 upon which all his hopes did stand--then the wicked must at the day of judgment expect strange things and fearful1 and such which now no language can express1 and then no patience can endure4 ,then only it can truly be said that he is inflexible and inexorable4 ,no prayers then can move ,him1 no groans can cause ,him to pity thee2 therefore pity thyself in time1 that when the ,judge comes thou mayest be one of the sons of everlasting mercy1 to whom pity belongs as part of thine inheritance1 for all else shall without any remorse 7except ,his own7 be condemned by the horrible sentence4 ,that all may think themselves concerned in this consideration1 let us remember that even the righteous and most innocent shall pass through a severe trial4 ,many of the ancients explicated this severity by the fire of conflagration1 which say they shall purify those souls at the day of judgment1 which in this life have built upon the foundation 7hay and stubble7 works of folly and false opinions1 states of imperfection4 ,so ,st4 ,augustine's doctrine was3 ,the great fire at doomsday shall throw some into the portion of the left hand1 and others shall be purified and represented on the right4 ,and the same is affirmed by ,origen and ,lactantius2 and ,st4 ,hilary thus expostulates3 ,since we are to give account for every idle word1 shall we long for the day of judgment1 wherein we must1 every one of us1 pass that unwearied fire in which those grievous punishments for expiating the soul from sins must be endured2 for to such as have been baptized with the ,holy ,ghost it remaineth that they be consummated with the fire of judgment4 ,and ,st4 ,ambrose adds3 ,that if any be as ,peter or as ,john1 they are baptized with this fire1 and he that is purged here had need to be purged there again4 ,let him also purify us1 that every one of us being burned with that flaming sword1 not burned up or consumed1 we may enter into ,paradise1 and give thanks unto the ,lord who hath brought us into a place of refreshment4 ,this opinion of theirs is1 in the main of it1 very uncertain2 relying upon the sense of some obscure place of ,scripture is only apt to represent the great severity of the ,judge at that day1 and it hath in it this only certainty1 that even the most innocent person hath great need of mercy1 and he that hath the greatest cause of confidence1 altho he runs to no rocks to hide him1 yet he runs to the protection of the cross1 and hides himself under the shadow of the divine mercies3 and he that shall receive the absolution of the blest sentence shall also suffer the terrors of the day1 and the fearful circumstances of ,christ's coming4 ,the effect of this consideration is this3 ,that if the righteous scarcely be saved1 where shall the wicked and the sinner appear8 ,and if ,st4 ,paul1 whose conscience accused him not1 yet durst not be too confident1 because he was not hereby justified1 but might be found faulty by the severer judgment of his ,lord1 how shall we appear1 with all our crimes and evil habits round about us8 ,if there be need of much mercy to the servants and friends of the ,judge1 then ,his enemies shall not be able to stand upright in judgment4 ,let us next consider the circumstances of our appearing and his sentence2 and first ,i consider that men at the day of judgment that belong not to the portion of life1 shall have three sorts of accusers3 #a4 ,christ ,himself1 who is their judge2 #b4 ,their own conscience1 whom they have injured and blotted with characters of death and foul dishonor2 #c4 ,the devil1 their enemy1 whom they served4 ,christ shall be their accuser1 not only upon the stock of those direct injuries 7which ,i before reckoned7 of crucifying the ,lord of ,life1 once and again1 etc41 but upon the titles of contempt and unworthiness1 of unkindness and ingratitude2 and the accusation will be nothing else but a plain representation of those artifices and assistances1 those bonds and invitations1 those constrainings and importunities1 which our dear ,lord used to us to make it almost impossible to lie in sin1 and necessary to be saved4 ,for it will1 it must needs be1 a fearful exprobration of our unworthiness1 when the ,judge ,himself shall bear witness against us that the wisdom of ,god ,himself was strangely employed in bringing us safely to felicity4 ,i shall draw a short scheme which1 altho it must needs be infinitely short1 of what ,god hath done for us1 yet it will be enough to shame us4 ,god did not only give ,his ,son for an example1 and the ,son gave ,himself for a price for us1 but both gave the ,holy ,spirit to assist us in mighty graces1 for the verifications of faith1 and the entertainments of hope1 and the increase and perseverance of charity4 ,god gave to us a new nature1 ,he put another principle into us1 a third part of a perfective constitution2 we have the spirit put into us1 to be a part of us1 as properly to produce actions of a holy life1 as the soul of man in the body does produce the natural4 ,god hath exalted human nature1 and made it in the person of ,jesus ,christ1 to sit above the highest seat of angels1 and the angels are made ministering spirits1 ever since their ,lord became our brother4 ,christ hath by a miraculous sacrament given us ,his body to eat and ,his blood to drink2 ,he made ways that we may become all one with ,him4 ,he hath given us an easy religion1 and hath established our future felicity upon natural and pleasant conditions1 and we are to be happy hereafter if we suffer ,god to make us happy here2 and things are so ordered that a man must take more pains to perish than to be happy4 ,god hath found out rare ways to make our prayers acceptable1 our weak petitions1 the desires of our imperfect souls1 to prevail mightily with ,god1 and to lay a holy violence and an undeniable necessity upon ,himself2 and ,god will deny us nothing but when we ask of ,him to do us ill offices1 to give us poisons and dangers1 and evil nourishment1 and temptations2 and ,he that hath given such mighty power to the prayers of ,his servants1 yet will not be moved by those potent and mighty prayers to do any good man an evil turn1 or to grant him one mischief--in that only ,god can deny us4 ,but in all things else ,god hath made all the excellent things in heaven and earth to join toward the holy and fortunate effects2 for ,he that appointed an angel to present the prayers of saints1 and ,christ makes intercession for us1 and the ,holy ,spirit makes intercession for us with groans unutterable1 and all the holy men in the world pray for all and for every one1 and ,god hath instructed us with scriptures1 and precedents1 and collateral and direct assistances to pray1 and ,he encouraged us with divers excellent promises1 and parables1 and examples1 and teaches us what to pray1 and how1 and gives one promise to public prayer1 and another to private prayer1 and to both the blessing of being heard4 ,add to this account that ,god did heap blessings upon us without order1 infinitely1 perpetually1 and in all instances1 when we needed and when we needed not4 ,he heard us when we prayed1 giving us all1 and giving us more1 than we desired4 ,he desired that we should ask1 and yet ,he hath also prevented our desires4 ,he watched for us1 and at ,his own charge sent a whole order of men whose employment is to minister to our souls2 and if all this had not been enough1 ,he had given us more also4 ,he promised heaven to our obedience1 a province for a dish of water1 a kingdom for a prayer1 satisfaction for desiring it1 grace for receiving1 and more grace for accepting and using the first4 ,he invited us with gracious words and perfect entertainments2 ,he threatened horrible things to us if we would not be happy2 ,he hath made strange necessities for us1 making our very repentance to be a conjugation of holy actions1 and holy times1 and a long succession2 ,he hath taken away all excuses from us2 ,he hath called us from temptation2 ,he bears our charges2 ,he is always beforehand with us in every act of favor1 and perpetually slow in striking1 and ,his arrows are unfeathered2 and ,he is so long1 first1 in drawing ,his sword1 and another long while in whetting it1 and yet longer in lifting ,his hand to strike1 that before the blow comes the man hath repented long1 unless he be a fool and impudent2 and then ,god is so glad of an excuse to lay ,his anger aside1 that certainly1 if after all this1 we refuse life and glory1 there is no more to be said2 this plain story will condemn us2 but the story is very much longer2 and1 as our conscience will represent all our sins to us1 so the ,judge will represent all ,his ,father's kindnesses1 as ,nathan did to ,david1 when he was to make the justice of the divine sentence appear against him4 ,then it shall be remembered that the joys of every day's piety would have been a greater pleasure every night than the remembrance of every night's sin could have been in the morning2 that every night the trouble and labor of the day's virtue would have been as much passed and turned to as the pleasure of that day's sin1 but that they would be infinitely distinguished by the effects4 ,the offering ourselves to ,god every morning1 and the thanksgiving to ,god every night1 hope and fear1 shame and desire1 the honor of leaving a fair name behind us1 and the shame of dying like a fool1--everything indeed in the world is made to be an argument and an inducement to us to invite us to come to ,god and be saved2 and therefore when this1 and infinitely more shall by the ,judge be exhibited in sad remembrances1 there needs no other sentence2 we shall condemn ourselves with a hasty shame and a fearful confusion1 to see how good ,god hath been to us1 and how base we have been to ourselves4 ,thus ,moses is said to accuse the ,jews2 and thus also ,he that does accuse1 is said to condemn1 as ,verres was by ,cicero1 and ,claudia by ,domitius her accuser1 and the world of impenitent persons by the men of ,nineveh1 and all by ,christ1 their ,judge4 ,i represent the horror of this circumstance to consist in this1 besides the reasonableness of the judgment1 and the certainty of the condemnation1 it can not but be an argument of an intolerable despair to perishing souls1 when ,he that was our advocate all our life1 shall1 in the day of that appearing1 be our ,accuser and our ,judge1 a party against us1 an injured person in the day of ,his power and of ,his wrath1 doing execution upon all ,his own foolish and malicious enemies4 ,our conscience shall be our accuser4 ,but this signifies but these two things3 ,first1 ,that we shall be condemned for the evils that we have done and shall then remember1 ,god by ,his power wiping away the dust from the tables of our memory1 and taking off the consideration and the voluntary neglect and rude shufflings of our cases of conscience4 ,for then we shall see things as they are1 the evil circumstances and the crooked intentions1 the adherent unhandsomeness and the direct crimes2 for all things are laid up safely1 and tho we draw a curtain of cobweb over them1 and a few fig-leaves before our shame1 yet ,god shall draw away the curtain1 and forgetfulness shall be no more1 because1 with a taper in the hand of ,god1 all the corners of our nastiness shall be discovered4 ,and1 secondly1 it signifies this also1 that not only the justice of ,god shall be confest by us in our own shame and condemnation1 but the evil of the sentence shall be received into us1 to melt our bowels and to break our heart in pieces within us1 because we are the authors of our own death1 and our own inhuman hands have torn our souls in pieces4 ,thus far the horrors are great1 and when evil men consider it1 it is certain they must be afraid to die4 ,even they that have lived well1 have some sad considerations1 and the tremblings of humility1 and suspicion of themselves4 ,i remember ,st4 ,cyprian tells of a good man who in his agony of death saw a fantasm of a noble and angelical shape1 who1 frowning and angry1 said to him3 ,ye can not endure sickness1 ye are troubled at the evils of the world1 and yet you are loath to die and to be quit of them2 what shall ,i do to you8 ,altho this is apt to represent every man's condition more or less1 yet1 concerning persons of wicked lives1 it hath in it too many sad degrees of truth2 they are impatient of sorrow1 and justly fearful of death1 because they know not how to comfort themselves in the evil accidents of their lives2 and their conscience is too polluted to take death for sanctuary1 and to hope to have amends made to their condition by the sentence of the day of judgment4 ,evil and sad is their condition who can not be contented here nor blest hereafter1 whose life is their misery and their conscience is their enemy1 whose grave is their prison and death their undoing1 and the sentence of doomsday the beginning of an intolerable condition4 ,the third sort of accusers are the devils1 and they will do it with malicious and evil purposes4 ,the prince of the devils hath ,diabolus for one of his chiefest appellatives4 ,the accuser of the brethren he is by his profest malice and employment2 and therefore ,god1 who delights that ,his mercy should triumph and ,his goodness prevail over all the malice of men and devils1 hath appointed one whose office is to reprove the accuser and to resist the enemy1 and to be a defender of their cause who belong to ,god4 ,the ,holy ,spirit is a defender2 the evil spirit is the accuser2 and they that in this life belong to one or the other1 shall in the same proportion be treated at the day of judgment4 ,the devil shall accuse the brethren1 that is1 the saints and servants of ,god1 and shall tell concerning their follies and infirmities1 the sins of their youth and weakness of their age1 the imperfect grace and the long schedule of omissions of duty1 their scruples and their fears1 their diffidences and pusillanimity1 and all those things which themselves by strict examination find themselves guilty of and have confest all their shame and the matter of their sorrows1 their evil intentions and their little plots1 their carnal confidences and too fond adherences of the things of this world1 their indulgence and easiness of government1 their wilder joys and freer meals1 their loss of time and their too forward and apt compliances1 their trifling arrests and little peevishnesses1 the mixtures of the world with the thing of the ,spirit1 and all the incidences of humanity he will bring forth and aggravate them by circumstances of ingratitude1 and the breach of promise1 and the evacuating all their holy purposes1 and breaking their resolutions1 and rifling their vows1 and all these things1 being drawn into an entire representment1 and the bills clogged by numbers1 will make the best man in the world seem foul and unhandsome1 and stained with the characters of death and evil dishonor4 ,but for these there is appointed a defender4 ,the ,holy ,spirit that maketh intercession for us shall then also interpose1 and against all these things shall oppose the passion of our blest ,lord1 and upon all their defects shall cast the robe of righteousness2 and the sins of their youth shall not prevail so much as the repentance of their age1 and their omissions be excused by probable intervening causes1 and their little escapes shall appear single and in disunion1 because they were always kept asunder by penitential prayers and sighings1 and their seldom returns of sin by their daily watchfulness1 and their often infirmities by the sincerity of their souls1 and their scruples by their zeal1 and their passions by their love1 and all by the mercies of ,god and the sacrifice which their ,judge offered and the ,holy ,spirit made effective by daily graces and assistances4 ,these1 therefore1 infallibly go to the portion of the right hand1 because the ,lord our ,god shall answer for them4 ,but as for the wicked1 it is not so with them2 for altho the plain story of their life be to them a sad condemnation1 yet what will be answered when it shall be told concerning them1 that they despised ,god's mercies1 and feared not ,his angry judgments2 that they regarded not ,his ,word1 and loved not ,his excellences2 that they were not persuaded by the promises nor affrighted by ,his threatenings2 that they neither would accept ,his government nor ,his blessings2 that all the sad stories that ever happened in both the worlds 7in all which ,himself did escape till the day of ,his death1 and was not concerned in them save only that ,he was called upon by every one of them1 which ,he ever heard or saw or was told of1 to repentance71 that all these were sent to ,him in vain8 ,but can not the accuser truly say to the ,judge concerning such persons1 ,they were ,thine by creation1 but mine by their own choice2 ,thou didst redeem them indeed1 but they sold themselves to me for a trifle1 or for an unsatisfying interest2 ,thou diedst for them1 but they obeyed my commandments2 ,i gave them nothing1 ,i promised them nothing but the filthy pleasures of a night1 or the joys of madness1 or the delights of a disease2 ,i never hanged upon the cross three long hours for them1 nor endured the labors of a poor life thirty-three years together for their interest2 only when they were ,thine by the merit of ,thy death1 they quickly became mine by the demerit of their ingratitude2 and when ,thou hadst clothed their soul with ,thy robe1 and adorned them by ,thy graces1 we stript them naked as their shame1 and only put on a robe of darkness1 and they thought themselves secure and went dancing to their grave like a drunkard to a fight1 or a fly unto a candle2 and therefore they that did partake with us in our faults must divide with us in our portion and fearful interest4 ,this is a sad story because it ends in death1 and there is nothing to abate or lessen the calamity4 ,it concerns us therefore to consider in time that he that tempts us will accuse us1 and what he calls pleasant now he shall then say was nothing1 and all the gains that now invite earthly souls and mean persons to vanity1 was nothing but the seeds of folly1 and the harvest in pain and sorrow and shame eternal4 ,but then1 since this horror proceeds upon the account of so many accusers1 ,god hath put it in our power by a timely accusation of ourselves in the tribunal of the court ,christian1 to prevent all the arts of aggravation which at doomsday shall load foolish and undiscerning souls4 ,he that accuses himself of his crimes here1 means to forsake them1 and looks upon them on all sides1 and spies out his deformity1 and is taught to hate them1 he is instructed and prayed for1 he prevents the anger of ,god and defeats the devil's malice1 and1 by making shame the instrument of repentance1 he takes away the sting1 and makes that to be his medicine which otherwise would be his death3 and1 concerning this exercise1 ,i shall only add what the patriarch of ,alexandria told an old religious person in his hermitage4 ,having asked him what he found in that desert1 he was answered1 ,only this1 to judge and condemn myself perpetually2 that is the employment of my solitude4 ,the patriarch answered1 ,there is no other way4 ,by accusing ourselves we shall make the devil's malice useless1 and our own consciences clear1 and be reconciled to the ,judge by the severities of an early repentance1 and then we need to fear no accusers4 ,,baxter ,,making ,,light ,,of ,,christ ,,and ,,salvation ,,biographical ,,note ,richard ,baxter1 was born in #afae1 at ,rowton1 near ,shrewsbury1 in ,england4 ,after surmounting great difficulties in securing an education for the ministry he was ordained in #afch1 in the ,church of ,england1 his first important charge being that of ,kidderminster1 where he established his reputation as a powerful evangelical and controversial preacher4 ,altho opposed to ,cromwell's extreme acts1 he became a chaplain in the army of the ,rebellion4 ,his influence was all on the side of peace1 however1 and at the ,restoration he was appointed chaplain to ,charles ,,ii4 ,baxter left the ,church of ,england on the promulgation of the ,act of ,uniformity1 and in #affb retired to ,acton in ,middlesex1 where he wrote most of his works4 ,the ,acts of ,indulgence enabled him to return to ,london1 where he remained until ,judge ,jeffreys imprisoned and fined him on a charge of sedition4 ,he was the most prolific writer and controversialist of his day among nonconformists4 ,baxter left only two works which seem likely to be of ever fresh interest1 ,the ,saint's ,rest and ,calls to the ,unconverted4 ,he died in ,london in #afia4 ,,baxter #afae-afia ,,making ,,light ,,of ,,christ ,,and ,,salvation ,but they made light of it4--,matt1 xxii41 #e4 ,beloved hearers2 the office that ,god hath called us to is1 by declaring the glory of ,his grace1 to help under ,christ to the saving of men's souls4 ,i hope you think not that ,i come hither to-day on another errand4 ,the ,lord knows ,i had not set a foot out-of-doors but in hope to succeed in this work for your souls4 ,i have considered1 and often considered1 what is the matter that so many thousands should perish when ,god hath done so much for their salvation2 and ,i find this that is mentioned in my text is the cause4 ,it is one of the wonders of the world1 that when ,god hath so loved the world as to send ,his ,son1 and ,christ hath made a satisfaction by ,his death sufficient for them all1 and offereth the benefits of it so freely to them1 even without money or price1 that yet the most of the world should perish2 yea1 the most of those that are thus called by ,his ,word6 ,why1 here is the reason--when ,christ hath done all this1 men make light of it4 ,god hath showed that ,he is not unwilling2 and ,christ hath showed that ,he is not unwilling that men should be restored to ,god's favor and be saved2 but men are actually unwilling themselves4 ,god takes not pleasure in the death of sinners1 but rather that they return and live4 ,but men take such pleasure in sin that they will die before they will return4 ,the ,lord ,jesus was content to be their physician1 and hath provided them a sufficient plaster of ,his own blood3 but if men make light of it1 and will not apply it1 what wonder if they perish after all8 ,this ,scripture giveth us the reason of their perdition4 ,this1 sad experience tells us1 the most of the world is guilty of4 ,it is a most lamentable thing to see how most men do spend their care1 their time1 their pains1 for known vanities1 while ,god and glory are cast aside2 that ,he who is all should seem to them as nothing1 and that which is nothing should seem to them as good as all2 that ,god should set mankind in such a race where heaven or hell is their certain end1 and that they should sit down1 and loiter1 or run after the childish toys of the world1 and so much forget the prize that they should run for4 ,were it but possible for one of us to see the whole of this business as the all-seeing ,god doth2 to see at one view both heaven and hell1 which men are so near2 and see what most men in the world are minding1 and what they are doing every day1 it would be the saddest sight that could be imagined4 ,oh1 how should we marvel at their madness1 and lament their self-delusion6 ,o poor distracted world6 what is it you run after8 and what is it that you neglect8 ,if ,god had never told them what they were sent into the world to do1 or whither they were going1 or what was before them in another world1 then they had been excusable2 but ,he hath told them over and over1 till they were weary of it4 ,had ,he left it doubtful1 there had been some excuse2 but it is ,his sealed word1 and they profess to believe it1 and would take it ill of us if we should question whether they do believe it or not4 ,beloved1 ,i come not to accuse any of you particularly of this crime2 but seeing it is the commonest cause of men's destruction1 ,i suppose you will judge it the fittest matter for our inquiry1 and deserving our greatest care for the cure4 ,to which end ,i shall1 7#a7 endeavor the conviction of the guilty2 7#b7 shall give them such considerations as may tend to humble and reform them2 7#c7 ,i shall conclude with such direction as may help them that are willing to escape the destroying power of this sin4 ,and for the first1 consider3 ,it is the case of most sinners to think themselves freest from those sins that they are most enslaved to2 and one reason why we can not reform them is because we can not convince them of their guilt4 ,it is the nature of sin so far to blind and befool the sinner1 that he knoweth not what he doth1 but thinketh he is free from it when it reigneth in him1 or when he is committing it3 it bringeth men to be so much unacquainted with themselves that they know not what they think1 or what they mean and intend1 nor what they love or hate1 much less what they are habituated and disposed to4 ,they are alive to sin1 and dead to all the reason1 consideration1 and resolution that should recover them1 as if it were only by their sinning that we must know that they are alive4 ,may ,i hope that you that hear me to-day are but willing to know the truth of your case1 and then ,i shall be encouraged to proceed to an inquiry4 ,god will judge impartially2 why should not we do so8 ,let me1 therefore1 by these following questions1 try whether none of you are slighters of ,christ and your own salvation4 ,and follow me1 ,i beseech you1 by putting them close to your own hearts1 and faithfully answering them4 ,things that men highly value will be remembered2 they will be matter of their freest and sweetest thoughts4 ,this is a known case4 ,do not those then make light of ,christ and salvation that think of them so seldom and coldly in comparison of other things8 ,follow thy own heart1 man1 and observe what it daily runneth after2 and then judge whether it make not light of ,christ4 ,we can not persuade men to one hour's sober consideration what they should do for an interest in ,christ1 or in thankfulness for ,his love1 and yet they will not believe that they make light of ,him4 ,things that we highly value will be matter of our discourse2 the judgment and heart will command the tongue4 ,freely and delightfully will our speech run after them4 ,this also is a known case4 ,do not those men make light of ,christ and salvation that shun the mention of ,his name1 unless it be in a vain or sinful use8 ,those that love not the company where ,christ and salvation is much talked of1 but think it troublesome1 precise discourse3 that had rather hear some merry jests1 or idle tales1 or talk of their riches or business in the world2 when you may follow them from morning to night1 and scarce have a savory word of ,christ2 but perhaps some slight and weary mention of ,him sometimes2 judge whether these make not light of ,christ and salvation4 ,how seriously do they talk of the world and speak of vanity6 but how heartlessly do they make mention of ,christ and salvation6 ,the things that we highly value we would secure the possession of1 and therefore would take any convenient course to have all doubts and fears about them well resolved4 ,do not those men then make light of ,christ and salvation that have lived twenty or thirty years in uncertainty whether they have any part in these or not1 and yet never seek out for the right resolution of their doubts8 ,are all that hear me this day certain they shall be saved8 ,oh1 that they were6 ,oh1 had you not made light of salvation1 you could not so easily bear such doubting of it2 you could not rest till you had made it sure1 or done your best to make it sure4 ,have you nobody to inquire of1 that might help you in such a work8 ,why1 you have ministers that are purposely appointed to that office4 ,have you gone to them1 and told them the doubtfulness of your case1 and asked their help in the judging of your condition8 ,alas6 ministers may sit in their studies from one year to another1 before ten persons among a thousand will come to them on such an errand6 ,do not these make light of ,christ and salvation8 ,when the gospel pierceth the heart indeed1 they cry out1 ,men and brethren1 what shall we do to be saved8 ,trembling and astonished1 ,paul cries out1 ,lord1 what wilt ,thou have me to do8 ,and so did the convinced ,jews to ,peter4 ,but when hear we such questions8 ,the things that we value do deeply affect us1 and some motions will be in the heart according to our estimation of them4 ,o sirs1 if men made not light of these things1 what working would there be in the hearts of all our hearers6 ,what strange affections would it raise in them to hear of the matters of the world to come6 ,how would their hearts melt before the power of the gospel6 ,what sorrow would be wrought in the discovery of their sins6 ,what astonishment at the consideration of their misery6 ,what unspeakable joy at the glad tidings of salvation by the blood of ,christ6 ,what resolution would be raised in them upon the discovery of their duty6 ,oh1 what hearers should we have1 if it were not for this sin6 ,whereas now we are liker to weary them1 or preach them asleep with matters of this unspeakable moment4 ,we talk to them of ,christ and salvation till we make their heads ache3 little would one think by their careless carriage that they heard and regarded what we said1 or tho we spoke at all to them4 ,our estimation of things will be seen in the diligence of our endeavors4 ,that which we highliest value1 we shall think no pains too great to obtain4 ,do not those men then make light of ,christ and salvation that think all too much that they do for them2 that murmur at ,his service1 and think it too grievous for them to endure8 that ask ,his service as ,judas of the ointment4 ,what need this waste8 ,can not men be saved without so much ado8 ,this is more ado than needs4 ,for the world they will labor all the day1 and all their lives2 but for ,christ and salvation they are afraid of doing too much4 ,let us preach to them as long as we will1 we can not bring them to relish or resolve upon a life of holiness4 ,follow them to their houses1 and you shall not hear them read a chapter1 nor call upon ,god with their families once a day2 nor will they allow ,him that one day in seven which ,he hath separated to ,his service4 ,but pleasure1 or worldly business1 or idleness1 must have a part ,and many of them are so far hardened as to reproach them that will not be as mad as themselves4 ,and is not ,christ worth the seeking8 ,is not everlasting salvation worth more than all this8 ,doth not that soul make light of all these that thinks his ease more worth than they8 ,let but common sense judge4 ,that which we most highly value1 we think we can not buy too dear4 ,christ and salvation are freely given1 and yet the most of men go without them because they can not enjoy the world and them together4 ,they are called but to part with that which would hinder them ,christ1 and they will not do it4 ,they are called but to give ,god ,his own1 and to resign all to ,his will1 and let go the profits and pleasures of this world1 when they must let go either ,christ or them1 and they will not4 ,they think this too dear a bargain1 and say they can not spare these things3 they must hold their credit with men2 they must look to their estates3 how shall they live else8 ,they must have their pleasure1 whatsoever becomes of ,christ and salvation3 as if they could live without ,christ better than without these2 as if they were afraid of being losers by ,christ1 or could make a saving match by losing their souls to gain the world4 ,christ hath told us over and over that if we will not forsake all for ,him we can not be ,his disciples4 ,far are these men from forsaking all1 and yet will needs think that they are ,his disciples indeed4 ,that which men highly esteem1 they would help their friends to as well as themselves4 ,do not those men make light of ,christ and salvation that can take so much care to leave their children portions in the world1 and do so little to help them to heaven8 that provide outward necessaries so carefully for their families1 but do so little to the saving of their souls8 ,their neglected children and friends will witness that either ,christ1 or their children's souls1 or both1 were made light of4 ,that which men highly esteem1 they will so diligently seek after that you may see it in the success1 if it be a matter within their reach4 ,you may see how many make light of ,christ1 by the little knowledge they have of ,him1 and the little communion with ,him1 and the communication from ,him2 and the little1 yea1 none1 of ,his special grace in them4 ,alas6 how many ministers can speak it to the sorrow of their hearts1 that many of their people know almost nothing of ,christ1 tho they hear of ,him daily6 ,nor know they what they must do to be saved3 if we ask them an account of these things1 they answer as if they understood not what we say to them1 and tell us they are no scholars1 and therefore think they are excusable for their ignorance4 ,oh1 if these men had not made light of ,christ and their salvation1 but had bestowed but half as much pains to know and enjoy ,him as they have done to understand the matters of their trades and callings in the world1 they would not have been so ignorant as they are3 they make light of these things1 and therefore will not be at the pains to study or learn them4 ,when men that can learn the hardest trade in a few years have not learned a catechism1 nor how to understand their creed1 under twenty or thirty years' preaching1 nor can abide to be questioned about such things1 doth not this show that they have slighted them in their hearts8 ,how will these despisers of ,christ and salvation be able one day to look ,him in the face1 and to give an account of these neglects8 ,thus much ,i have spoken in order to your conviction4 ,do not some of your consciences by this time smite you1 and say1 ,i am the man that have made light of my salvation8 ,if they do not1 it is because you make light of it still1 for all that is said to you4 ,but because1 if it be the will of the ,lord1 ,i would fain have this damning distemper cured1 and am loath to leave you in such a desperate condition1 if ,i knew how to remedy it1 ,i will give you some considerations1 which may move you1 if you be men of reason and understanding1 to look better about you2 and ,i beseech you to weigh them1 and make use of them as we go1 and lay open your hearts to the work of grace1 and sadly bethink you what a case you are in1 if you prove such as make light of ,christ4 ,consider1 #a4 ,thou makest light of ,him that made not light of thee who deserve it4 ,thou wast worthy of nothing but contempt4 ,as a man1 what art thou but a worm to ,god8 ,as a sinner1 thou art far viler than a toad3 yet ,christ was so far from making light of thee and thy happiness1 that ,he came down into the flesh1 and lived a life of suffering1 and offered ,himself a sacrifice to the justice which thou hadst provoked1 that thy miserable soul might have a remedy4 ,it is no less than miracles of love and mercy that ,he hath showed to us2 and yet shall we slight them after all8 ,angels admire them1 whom they less concern1 and shall redeemed sinners make light of them8 ,what barbarous1 yea1 devilish--yea1 worse than devilish--ingratitude is this6 ,the devils never had a savior offered to them2 but thou hast1 and dost thou yet make light of ,him8 #b4 ,consider1 the work of man's salvation by ,jesus ,christ is the masterpiece of all the works of ,god1 wherein ,he would have ,his love and mercy to be magnified4 ,as the creation declareth4 ,his goodness and power1 so doth redemption ,his goodness and mercy2 ,he hath contrived the very frame of ,his worship so that it shall much consist in the magnifying of this work2 and1 after all this1 will you make light of it8 ,his name is wonderful4 ,he did the work that none could do4 ,greater love could none show than ,his4 ,how great was the evil and misery that ,he delivered us from6 the good procured from us6 ,all are wonders1 from ,his birth to ,his ascension2 from our new birth to our glorification1 all are wonders of matchless mercy--and yet do you make light of them8 #c4 ,you make light of matters of greatest excellency and moment in the world3 you know not what it is that you slight3 had you well known1 you would not have done it4 ,as ,christ said to the woman of ,samaria1 ,hadst thou known who it is that speaketh to thee1 thou wouldst have asked of ,him the waters of life2 had they known they would not have crucified the ,lord of ,glory4 ,so1 had you known what ,christ is1 you would not have made light of ,him2 had you been one day in heaven1 and but seen what they possess1 and seen also what miserable souls must endure that are shut out1 you would never sure have made so light of ,christ4 ,o sirs1 it is no trifles or jesting matters that the gospel speaks of4 ,i must needs profess to you that when ,i have the most serious thoughts of these things myself1 ,i am ready to marvel that such amazing matters do not overwhelm the souls of men2 that the greatness of the subject doth not so overmatch our understandings and affections as even to drive men besides themselves1 but that ,god hath always somewhat allayed it by the distance2 much more that men should be so blockish as to make light of them4 ,o ,lord1 that men did but know what everlasting glory and everlasting torments are3 would they then hear us as they do8 would they read and think of these things as they do8 ,i profess ,i have been ready to wonder1 when ,i have heard such weighty things delivered1 how people can forbear crying out in the congregation2 much more how they can rest till they have gone to their ministers1 and learned what they should do to be saved1 that this great business might be put out of doubt4 ,oh1 that heaven and hell should work no more on men6 ,oh1 that everlastingness work no more6 ,oh1 how can you forbear when you are alone to think with yourselves what it is to be everlastingly in joy or in torment6 ,i wonder that such thoughts do not break your sleep1 and that they come not in your mind when you are about your labor6 ,i wonder how you can almost do anything else6 how you can have any quietness in your minds6 ,how you can eat1 or drink1 or rest1 till you have got some ground of everlasting consolations6 ,is that a man or a corpse that is not affected with matters of this moment8 that can be readier to sleep than to tremble when he heareth how he must stand at the bar of ,god8 ,is that a man or a clod of clay that can rise or lie down without being deeply affected with his everlasting estate8 that can follow his worldly business and make nothing of the great business of salvation or damnation2 and that when they know it is hard at hand8 ,truly1 sirs1 when ,i think of the weight of the matter1 ,i wonder at the very best of ,god's saints upon the earth that they are no better1 and do no more in so weighty a case4 ,i wonder at those whom the world accounteth more holy than needs1 and scorns for making too much ado1 that they can put off ,christ and their souls with so little2 that they pour not out their souls in every supplication2 that they are not more taken up with ,god2 that their thoughts be more serious in preparation for their account4 ,i wonder that they be not a hundred times more strict in their lives1 and more laborious and unwearied in striving for the crown1 than they are4 ,and for myself1 as ,i am ashamed of my dull and careless heart1 and of my slow and unprofitable course of life1 so the ,lord knows ,i am ashamed of every sermon that ,i preach3 when ,i think what ,i have been speaking of1 and who sent me1 and that men's salvation or damnation is so much concerned in it1 ,i am ready to tremble lest ,god should judge me as a slighter of ,his truth and the souls of men1 and lest in the best sermon ,i should be guilty of their blood4 ,methinks we should not speak a word to men in matters of such consequence without tears1 or the greatest earnestness that possibly we can3 were not we too much guilty of the sin which we reprove1 it would be so4 ,whether we are alone1 or in company1 methinks our end1 and such an end1 should still be in our mind1 and before our eyes2 and we should sooner forget anything1 and set light by anything1 or by all things1 than by this4 ,consider1 #d4 ,who is it that sends this weighty message to you8 ,is it not ,god ,himself8 ,shall the ,god of heaven speak and men make light of it8 ,you would not slight the voice of an angel or a prince4 #e4 ,whose salvation is it that you make light of8 ,is it not your own8 ,are you no more near or dear to yourselves than to make light of your own happiness or misery8 ,why1 sirs1 do you not care whether you be saved or damned8 ,is self-love lost8 are you turned your own enemies8 ,as he that slighteth his meat doth slight his life1 so if you slight ,christ1 whatsoever you may think1 you will find it was your own salvation that you slighted4 ,hear what ,he saith1 ,all they that hate me love death4 #f4 ,your sin is greater1 in that you profess to believe the gospel which you make so light of4 ,for a profest infidel to do it that believes not that ever ,christ died1 or rose again1 or doth not believe that there is a heaven or hell1 this were no such marvel--but for you1 that make it your creed1 and your very religion1 and call yourselves ,christians1 and have been baptized into this faith1 and seemed to stand to it1 this is the wonder1 and hath no excuse4 ,what6 believe that you shall live in endless joy or torment1 and yet make no more of it to escape torment1 and obtain that joy6 ,what6 believe that ,god will shortly judge you1 and yet make no preparation for it6 ,either say plainly1 ,i am no ,christian1 ,i do not believe these wonderful things1 ,i will believe nothing but what ,i see1 or else let your hearts be affected with your belief1 and live as you say you do believe4 ,what do you think when you repeat the creed1 and mention ,christ's judgment and everlasting life8 #g4 ,what are these things you set so much by as to prefer them before ,christ and the saving of your soul8 ,have you found a better friend1 a greater and a surer happiness than this8 ,good ,lord6 what dung is it that men make so much of1 while they set so light by everlasting glory8 ,what toys are they that are daily taken up with1 while matters of life and death are neglected8 ,why1 sirs1 if you had every one a kingdom in your hopes1 what were it in comparison of the everlasting kingdom8 ,i can not but look upon all the glory and dignity of this world1 lands and lordships1 crowns and kingdoms1 even as on some brain-sick1 beggarly fellow1 that borroweth fine clothes1 and plays the part of a king or a lord for an hour on a stage1 and then comes down1 and the sport is ended1 and they are beggars again4 ,were it not for ,god's interest in the authority of magistrates1 or for the service they might do ,him1 ,i should judge no better of them4 ,for1 as to their own glory1 it is but a smoke3 what matter is it whether you live poor or rich1 unless it were a greater matter to die rich than it is8 ,you know well enough that death levels all4 ,what matter is it at judgment1 whether you be to answer for the life of a rich man or a poor man8 ,is ,dives1 then1 any better than ,lazarus8 ,oh1 that men knew what poor1 deceiving shadow they grasp at while they let go the everlasting substance6 ,the strongest1 and richest1 and most voluptuous sinners do but lay in fuel for their sorrows1 while they think they are gathering together a treasure4 ,alas6 they are asleep1 and dream that they are happy2 but when they awake1 what a change will they find6 ,their crown is made of thorns2 their pleasure hath such a sting as will stick in the heart through all eternity1 except unfeigned repentance do prevent it4 ,oh1 how sadly will these wretches be convinced ere long1 what a foolish bargain they made in selling ,christ and their salvation for these trifles6 ,let your farms and merchandise1 then1 save you1 if they can1 and do that for you that ,christ would have done4 ,cry then to ,baal1 to save thee6 ,oh1 what thoughts have drunkards and adulterers1 etc41 of ,christ1 that will not part with the basest lust for ,him8 ,for a piece of bread1 saith ,solomon1 such men do transgress4 #h4 ,to set so light by ,christ and salvation is a certain mark that thou hast no part in them1 and if thou so continue1 that ,christ will set as light by thee3 ,those that honor him he will honor1 and those that despise him shall be lightly esteemed4 ,thou wilt feel one day that thou canst not live without ,him2 thou wilt confess then thy need of ,him2 and then thou mayest go look for a savior where thou wilt2 for ,he will be no ,savior for thee hereafter1 that wouldst not value ,him1 and submit to ,him here4 ,then who will prove the loser by thy contempt8 ,oh1 what a thing will it be for a poor miserable soul to cry to ,christ for help in the day of extremity1 and to hear so sad an answer as this6 ,thou didst set lightly by ,me and ,my law in the day of thy prosperity1 and ,i will now set as light by thee in the day of thy adversity4 ,read ,prov4 i41 #bd1 to the end4 ,thou that1 as ,esau1 didst sell thy birthright for a mess of pottage1 shalt then find no place for repentance1 tho thou seek it with tears4 ,do you think that ,christ shed ,his blood to save them that continue to make light of it8 and to save them1 that value a cup of drink or a lust before ,his salvation8 ,i tell you1 sirs1 tho you set so light by ,christ and salvation1 ,god doth not so3 ,he will not give them on such terms as these3 ,he valueth the blood of ,his ,son1 and the everlasting glory1 and ,he will make you value them if ever you have them4 ,nay1 this will be thy condemnation1 and leaveth no remedy4 ,all the world can not save him that sets lightly by ,christ4 ,none of them shall taste of ,his supper4 ,nor can you blame ,him to deny you what you made light of yourselves4 ,can you find fault if you miss of the salvation which you slighted8 #i4 ,the time is near when ,christ and salvation will not be made light of as now they are4 ,when ,god hath shaken those careless souls out of their bodies1 and you must answer for all your sins in your own name1 oh1 then1 what would you not give for a ,savior6 ,when a thousand bills shall be brought in against you1 and none to relieve you1 then you will consider1 ,oh6 ,christ would now have stood between me and the wrath of ,god2 had ,i not despised ,him1 ,he would have answered all4 ,when you see the world hath left you1 and your companions in sin have deceived themselves and you1 and all your merry days are gone1 then what would you not give for that ,christ and salvation that now you account not worth your labor6 ,do you think that when you see the judgment seat1 and you are doomed to everlasting perdition for your wickedness1 that you should then make as light of ,christ as now8 ,why will you not judge now as you know you shall judge then8 ,will ,he then be worth ten thousand worlds8 ,and is ,he not now worth your highest estimation and dearest affection8 #aj4 ,god will not only deny thee that salvation thou madest light of1 but ,he will take from thee all that which thou didst value before it3 he that most highly esteems ,christ shall have ,him1 and the creatures1 so far as they are good here1 and ,him without the creature hereafter1 because the creature is not useful2 and he that sets more by the creature than by ,christ1 shall have some of the creature without ,christ here1 and neither ,christ nor it hereafter4 ,so much of these considerations1 which may show the true face of this heinous sin4 ,what think you now1 friends1 of this business8 ,do you not see by this time what a case that soul is in that maketh light of ,christ and salvation8 ,what need then is there that you should take heed lest this should prove your own case6 ,the ,lord knows it is too common a case4 ,whoever is found guilty at the last of this sin1 it were better for that man he had never been born4 ,it were better for him he had been a ,turk or ,indian1 that never had heard the name of a ,savior1 and that never had salvation offered to him3 for such men have no cloak for their sin4 ,besides all the rest of their sins1 they have this killing sin to answer for1 which will undo them4 ,and this will aggravate their misery1 that ,christ whom they set light by must be their ,judge1 and for this sin will ,he judge them4 ,oh1 that such would now consider how they will answer that question that ,christ put to their predecessors3 ,how will ye escape the damnation of hell or1 ,how shall we escape if we neglect so great salvation8 ,can you escape without a ,christ8 or will a despised ,christ save you then8 ,if he be accurst that sets light by father or mother1 what then is he that sets light by ,christ8 ,it was the heinous sin of the ,jews1 that among them were found such as set light by father and mother4 ,but among us1 men slight the ,father of ,spirits6 ,in the name of ,god1 brethren1 ,i beseech you to consider how you will then bear this anger which you now make light of6 ,you that can not make light of a little sickness or want1 or of natural death1 no1 not of a toothache1 but groan as if you were undone2 how will you then make light of the fury of the ,lord1 which will burn against the contemners of ,his grace6 ,doth it not behoove you beforehand to think of these things8 ,dearly beloved in the ,lord1 ,i have now done that work which ,i came upon2 what effect it hath1 or will have1 upon your hearts1 ,i know not1 nor is it any further in my power to accomplish that which my soul desireth for you4 ,were it the ,lord's will that ,i might have my wish herein1 the words that you have this day heard should so stick by you that the secure should be awakened by them1 and none of you should perish by the slighting of your salvation4 ,i can not follow you to your several habitations to apply this word to your particular necessities2 but oh1 that ,i could make every man's conscience a preacher to himself that it might do it1 which is ever with you6 ,that the next time you go prayerless to bed1 or about your business1 conscience might cry out1 ,dost thou set no more by ,christ and thy salvation8 ,that the next time you are tempted to think hardly of a holy and diligent life 7,i will not say to deride it as more ado than needs71 conscience might cry out to thee1 ,dost thou set so light by ,christ and thy salvation8 ,that the next time you are ready to rush upon unknown sin1 and to please your fleshly desires against the command of ,god1 conscience might cry out1 ,is ,christ and salvation no more worth than to cast them away1 or venture them for thy lust8 ,that when you are following the world with your most eager desires1 forgetting the world to come1 and the change that is a little before you1 conscience might cry out to you1 ,is ,christ and salvation no more worth than so8 ,that when you are next spending the ,lord's day in idleness or vain sports1 conscience might tell you what you are doing4 ,in a word1 that in all your neglects of duty1 your sticking at the supposed labor or cost of a godly life1 yea1 in all your cold and lazy prayers and performances1 conscience might tell you how unsuitable such endeavors are to the reward2 and that ,christ and salvation should not be so slighted4 ,i will say no more but this at this time1 it is a thousand pities that when ,god hath provided a ,savior for the world1 and when ,christ hath suffered so much for their sins1 and made so full a satisfaction to justice1 and purchased so glorious a kingdom for ,his saints1 and all this is offered so freely to sinners1 to lost1 unworthy sinners1 even for nothing1 that yet so many millions should everlastingly perish because they make light of their ,savior and salvation1 and prefer the vain world and their lusts before them4 ,i have delivered my message1 the ,lord open your hearts to receive it4 ,i have persuaded you with the word of truth and soberness2 the ,lord persuade you more effectually1 or else all this is lost4 ,amen4 ,,bossuet ,,the ,,funeral ,,sermon ,,on ,,the ,,death ,,of ,,the ,,grande ,,cond ,,biographical ,,note ,jacque ,benigne ,bossuet was born at ,dijon1 in ,burgundy1 in #afbg4 ,in an illustrious group of ,french ,catholic preachers he occupied a foremost place4 ,in beginning his sermons he was reserved and dignified1 but as he moved forward and his passionate utterance captured his hearers1 he watched their rising emotion1 the rooted glances of a thousand eyes filled him with a sort of divine frenzy1 his notes became a burden and a hindrance1 and with impetuous ardor he abandoned himself to the inspiration of the moment4 ,to ripe scholarship ,bossuet added a voice that was deep and sonorous1 an imposing personality1 and an animated and graceful style of gesture4 ,lamartine says he had a voice which1 like that of the thunder in the clouds1 or the organ in the cathedral1 had never been anything but the medium of power and divine persuasion to the soul2 a voice which only spoke to kneeling auditors2 a voice which spoke in the name of ,god1 an authority of language unequaled upon earth1 and against which the lowest murmur was impious and the smallest opposition blasphemy4 ,he died in #agjd4 ,,bossuet #afbg-agjd ,,the ,,funeral ,,sermon ,,on ,,the ,,death ,,of ,,the ,,grande ,,cond ,in beginning this address1 in which ,i purpose to celebrate the immortal glory of ,louis de ,bourbon1 ,prince de ,cond1 ,i feel myself overweighted both by the grandeur of the subject and1 to be frank1 by the fruitlessness of the effort4 ,what part of the inhabited world has not heard of the victories of the ,prince de ,cond and the wonders of his life8 ,they are recounted everywhere2 the ,frenchman who boasts of them in the presence of the foreigner tells him nothing which the latter does not know2 and in no matter how exalted a strain ,i might sound his praises1 ,i should still feel that in your hearts you were convinced that ,i deserved the reproach of falling far short of doing him justice4 ,an orator1 feeble as he is1 can not do anything for the perpetuation of the glory of extraordinary souls4 ,le ,sage was right when he said that their deeds alone can praise them2 no other praise is of any effect where great names are concerned2 and it needs but the simple story of his deeds faithfully recorded to sustain the glory of the ,prince de ,cond4 ,but1 while awaiting the appearance of the history which is to tell the story of his life to coming ages1 it is necessary to satisfy as best we may the public recognition of his merit and bow to the order of the greatest of all sovereigns4 ,what does not the kingdom owe to a prince who has honored the house of ,france1 the ,french name1 his century1 and1 so to speak1 all mankind8 ,louis the ,great himself shares these sentiments2 after having mourned this great man1 and by his tears1 shed in the presence of his entire court1 rather than by words1 uttered the most glorious eulogy he could receive1 he assembled together in this celebrated temple all that is most august in his realm1 in order that the last rites to the memory of this prince might there be celebrated2 and he wishes that my feeble voice should animate all this funeral equipage4 ,let us try1 then1 to forget our grief4 ,here an object greater and worthier of this pulpit presents itself to my mind3 it is ,god1 who makes warriors and conquerors4 ,it is ,thou1 said ,david unto ,him1 who hast trained my hand to battle1 and my fingers to hold the sword4 ,if ,he inspires courage1 no less is ,he the bestower of other great qualities1 both of heart and of mind4 ,his mighty hand is the source of everything2 it is ,he who sends from heaven generous sentiments1 wise counsels and every worthy thought4 ,but ,he wishes us to know how to distinguish between the gifts ,he abandons to ,his enemies and those ,he reserves for ,his servants4 ,what distinguishes ,his friends from all others is piety4 ,until this gift of heaven has been received1 all others not only are as naught1 but even bring ruin on those who are endowed with them2 without this inestimable gift of piety what would the ,prince de ,cond have been1 even with his great heart and great genius8 ,no1 my brethren1 if piety had not1 as it were1 consecrated his other virtues1 these princes would have found no consolation for their grief1 nor this pontiff any confidence in his prayers1 nor would ,i myself utter with conviction the praises which ,i owe so great a man4 ,let us1 by this example1 then set human glory at naught2 let us destroy the idol of the ambitious1 that it might fall to pieces before this altar4 ,let us to-day join together 7for with a subject so noble we may do it7 all the finest qualities of a superior nature2 and1 for the glory of truth1 let us demonstrate1 in a prince admired of the universe1 that what makes heroes1 that what carries to the highest pitch worldly glory1 worth1 magnanimity1 natural goodness--all attributes of the heart2 vivacity1 penetration1 grandeur and sublimity of genius--attributes of the mind2 would be but an illusion were piety not a part of them--in a word1 that piety is the essence of the man4 ,it is this1 gentlemen1 which you will see in the forever memorable life of the most high and mighty ,prince ,louis de ,bourbon1 ,prince de ,cond1 first prince of the blood4 ,god has revealed to us that ,he alone creates conquerors1 and that ,he makes them serve ,his designs4 ,what other created a ,cyrus if it is not ,god1 who named him two hundred years before his birth in the ,prophecies of ,isaiah8 ,thou art as yet unborn1 ,he said unto him1 but ,i see thee1 and ,i named thee by thy name2 thou shalt be called ,cyrus4 ,i will walk before thee in battle1 at thy approach ,i will put kings to flight2 ,i will break down doors of brass4 ,it is ,i that stretch out the heavens1 that support the earth1 that name that which is not as that which is1 that is to say1 it is ,i that create everything and ,i that see1 from eternity1 all that ,i create4 ,what other could fashion an ,alexander1 if it is not this same ,god who caused the unquenchable ardor of ,daniel1 ,his prophet1 to see from so great a distance and by means of foreshadowings so vivid4 ,do you see him1 he says1 this conqueror2 with what rapidity he rises from the west by bounds1 as it were1 and touches not the earth8 ,in the boldness of his leaps1 and the lightness of his tread like unto some powerful and frisking beast1 he advances by quick and impetuous bounds1 and nor mountain nor precipice arrests his progress4 ,already has the ,king of ,persia fallen into his hands4 ,at his sight he was exasperated2 efferatus est in eum1 says the prophet2 he strikes him down1 he tramples him under foot2 none can save him from his blows nor cheat him of his prey4 ,but to hear these words of ,daniel1 whom would you suppose you perceived1 gentlemen1 under that figure of speech--,alexander or the ,prince de ,cond8 ,god gave him that dauntless valor that ,france might enjoy safety during the minority of a king but four years old4 ,let him grow up1 this king1 cherished of ,heaven1 and all will yield to his exploits2 rising above his own followers1 as well as his enemies1 he will know how sometimes to make use of1 and at others to dispense with1 his most illustrious captains1 and alone1 under the hand of ,god1 who will be his constant aid1 he will be seen to be the stanch rampart of his dominions4 ,but ,god chose the ,duc d',enghien to defend him in his infancy4 ,so1 toward the first days of his reign1 at the age of twenty-two years1 the duke conceived a plan in the armor of which the seasoned veterans could find no vulnerable point2 but victory justified his course at ,rocroi4 ,the opposing force1 it is true1 is stronger2 it is composed of those old ,walloon1 ,italian and ,spanish regiments that1 up to that time1 could not be broken2 but at what valuation should be placed the courage inspired in our troops by the pressing necessities of the state1 by past successes1 and by a young prince of the blood in whose eyes could be read victory8 ,don ,francisco de ,mellos awaits the onset with a firm foot2 and1 without being able to retreat1 the two generals and the two armies seemed to have wished to imprison themselves in the woods and the marshes in order to decide the issue of combat like two champions in the lists4 ,then what a sight is presented to the eye6 the young prince appears another man2 touched by an object so worthy1 his great soul displays all its sublimity2 his courage waxes with the dangers it has to encounter1 and his penetration becomes keener as his ardor increases4 ,that night1 which had to be spent in the presence of the enemy1 like the vigilant commander that he was1 he was the last to retire4 ,but never were his slumbers more peaceful4 ,on the eve of so momentous a day1 when the first battle is to be fought1 his mind is entirely tranquil1 so thoroughly is he in his element2 and it is well known that on the morrow1 at the hour he had indicated1 it was necessary to awaken this second ,alexander from a deep slumber4 ,do you see him as he rushes on to victory or death8 ,no sooner had he inspired the ranks with the ardor with which his soul was animated than he was seen almost at the same time to press the right wing of the enemy1 support our own shaken by the shock of the charge1 rally the disheartened and almost vanquished ,french forces1 put to flight the victorious ,spaniards1 carrying dismay everywhere1 and terrifying by his lightning glances those who escape his blows4 ,there still remained that dreaded infantry of the ,spanish army1 whose great battalions in close line of battle like so many towers1 but towers which knew how to repair their breaches1 were unshaken by the onset1 and1 tho the rest of the army was put to rout1 maintained a steady fire4 ,thrice the young conqueror attempted to break the ranks of these intrepid warriors1 thrice was he repulsed by the valorous ,comte de ,fontaines1 who was borne to the scene of combat in his invalid's chair1 by reason of his bodily infirmities1 thus demonstrating that the warrior's soul has the ascendant over the body it animates4 ,but at last was he forced to yield4 ,in vain does ,beck1 with a body of fresh cavalry1 hasten his march through the woods in order to attack our exhausted soldiers2 the prince has forestalled him2 the defeated battalions are asking quarter4 ,but victory for the ,duc d',enghien was destined to be more terrible than the combat4 ,while with an air of confidence he advances to receive the surrender of these brave fellows1 they1 on their part1 still on their guard1 are in dread of being surprized by a fresh attack4 ,the frightful havoc wrought by the discharge of their musketry infuriates our troops4 ,carnage is now rampant2 the bloodshed intoxicates the soldiers to a high degree4 ,but the prince1 who could not bear to see these lions slaughtered like so many lambs1 calmed their overwrought feeling and enhanced the pleasure of victory by that of pardoning the vanquished4 ,what1 then1 was the astonishment of these veteran troops and their brave officers when they perceived that their only salvation was to give themselves up to their conqueror6 ,with what wonder did they regard the young prince1 whose victory had rendered still more impressive his customary proud bearing1 to which1 however1 his clemency had imparted a new grace4 ,how willingly would he have saved the life of the brave ,comte de ,fontaines1 but unhappily he lay stretched upon the field of battle among the thousands of dead bodies1 those whose loss is still kept by ,spain4 ,spain knew not that the prince who caused her the loss of so many of her old regiments on the day of ,rocroi was to finish the rest on the plains of ,lens4 ,thus the first victory was the guarantee of many others4 ,the prince bent his knee and on the field of battle rendered to the ,lord of ,hosts the glory ,he had sent him4 ,there was celebrated the deliverance of ,rocroi1 and thanksgivings were uttered that the threats of a once dreaded enemy had resulted in his own shameful defeat2 that the regency was strengthened1 ,france calmed1 and a reign which was to be so illustrious begun by an augury so auspicious4 ,the army led in thanksgiving2 all ,france followed2 the first venture of the ,duc d',enghien was lauded to the skies4 ,praise sufficient to render others forever illustrious2 but for him it was but the first stage in his career6 ,as a result of this first campaign1 and after the capture of ,thionville--a prize worthy of the victory gained at ,rocroi--he was regarded as an adversary equally to be feared in sieges and in battles4 ,but there is one trait in the character of the victorious young prince no less admirable than that which was brought out by victory4 ,the court1 which at his arrival was prepared to welcome him with the plaudits he deserved1 was surprized at the manner in which he received them4 ,the queen-regent assured him that the king was well pleased with his services4 ,this from the lips of his sovereign was a fitting recompense for his labors4 ,if others dared to praise him1 however1 he treated their eulogies as insults1 and1 impatient of flattery1 he was in dread even of its semblance4 ,such was the delicacy1 or rather the solidity of character1 of this prince4 ,moreover his maxim was 7listen1 for it is a maxim which makes great men71 that1 in the performance of great deeds1 one's sole thought should be to perform them well1 and leave glory to follow in the train of virtue4 ,it is this which he has endeavored to instil into others1 and by this principle has he himself ever been guided4 ,thus false glory had no temptation for him4 ,it was with truth and greatness alone that he was concerned4 ,thus it came about that his glory was wrapt up in the service of his kind and in the happiness and well-being of the state2 ,they were the objects nearest his heart2 these were his first and most cherished desires4 ,the court had but little charm for him1 or occupation suited to his talents1 tho he was there regarded as its greatest hero4 ,it was deemed needful to exhibit everywhere in ,germany1 as in ,flanders1 the intrepid defender whom ,god had given us4 ,remark well what is about to transpire3 ,there is being formed against the prince an enterprise of a more formidable nature than1 that at ,rocroi2 and1 in order to put his talents to the test1 warfare is about to drain all its resources1 and call to its aid every known invention4 ,what is it that is presented to my vision8 ,i see not merely men to meet in combat but inaccessible mountains3 on one side are ravines and precipices2 on the other impenetrable forests in the heart of which are marshes1 and in proximity to streams are impregnable intrenchments2 everywhere are lofty fortresses and forests of felled trees lying across roads which are frightful2 and there arises ,merci1 with his worthy ,bavarians inflated by the large measure of success which has fallen to their arms and by the capture of ,fribourg2 ,merci1 whom none has ever seen retreat from the combat2 ,merci1 whom the ,prince de ,cond and the vigilant ,turenne have never surprized in a movement that was not in accord with the rales of warfare1 and to whom they have conceded this great mark of admiration--that never has he lost a single favorable opportunity1 nor failed to anticipate their designs as tho he had taken part in their councils4 ,here1 then1 in the course of eight days1 and by four separate attacks1 is seen how much can be supported and undertaken in war4 ,our troops seem as much dispirited by the frightful condition of the field of battle as by the resistance of the enemy1 and for a time the prince sees himself1 so to speak1 abandoned4 ,but like a second ,maccabee1 his right arm abandons him not1 and his courage1 inflamed by so many perils1 came to his aid4 ,no sooner had he been seen on foot the first to scale those inaccessible heights1 than his ardor drew the whole army after him4 ,merci sees himself lost beyond redemption2 his best regiments are defeated2 nightfall is the salvation of the remainder of his army4 ,but a severe rainstorm serves to add to our difficulties and discouragements1 so that we have at the same time to contend with not only the highest courage and the perfection of art1 but the forces of nature as well4 ,in spite of the advantage that an enemy1 as able as he is bold1 takes of these conditions1 and the fact that he intrenches himself anew in his impregnable mountains1 hard prest on every side1 he is forced not only to allow his cannon and baggage to fall a prey to the ,duc d',enghien1 but also the country bordering the ,rhine4 ,see how everything is shaken to its foundation3 ,philipsburg is in dire distress in ten days1 in spite of the winter now close at hand2 ,philipsburg1 which so long held the ,rhine captive under our laws1 and whose loss the greatest of kings so gloriously retrieved4 ,worms1 ,spire1 ,mayence1 ,landau1 twenty other places ,i might name1 open their portals3 ,merci is unable to defend them1 and no longer faces his conqueror4 ,it is not enough2 he must fall at his feet1 a worthy victim of his valor4 ,nordlingen will witness his overthrow2 it will there be admitted that it is no more possible to withstand the ,french in ,germany than in ,flanders4 ,and all these benefits we will owe to this self-same prince4 ,god1 the protector of ,france and of a king whom ,he has destined to perform ,his great works1 thus ordains 444 ,it was not merely for a son nor for his family that he had such tender sentiments3 ,i have seen him 7and do not think that ,i here speak in terms of exaggeration71 ,i have seen him deeply moved by the perils of his friends4 ,simple and natural as he was1 ,i have seen his features betray his emotions at the story of their misfortunes1 and he was ever ready to confer with them on the most insignificant details as well as on affairs of the utmost importance4 ,in the adjustment of quarrels1 he was ever ready to soothe turbulent spirits with a patience and good nature that one would little have expected from a disposition so excitable1 nor from a character so lofty4 ,what a contrast to heroes devoid of human sympathy6 ,well might the latter command respect and charm the admiration1 as do all extraordinary things1 but they will not win the heart4 ,when ,god fashioned the heart of man and endowed him with human affection1 ,he first of all inspired him with the quality of kindness1 like unto the essence of the divine nature itself1 as a token of the beneficent hand that fashioned us4 ,kindness1 therefore1 ought to be the mainspring and guide of our heart1 and ought at the same time to be the chief attraction that should1 as it were1 be a part of our very being1 with which to win the hearts of others4 ,greatness1 which is but the result of good fortune1 so far from diminishing the quality of kindness1 is but given one that he might the more freely spread broadcast its beneficent effects like a public fountain1 which is but erected that its waters might be scattered to the sunlight4 ,this is the value of a good heart2 and the great who are devoid of the quality of kindness1 justly punished for their disdainful insensibility to the misfortunes of their fellows1 are forever deprived of the greatest blessing of human life--that is to say1 of the pleasures of society4 ,never did man enjoy these pleasures more keenly than the prince of whom ,i am speaking2 never was man less inspired with the misgiving that familiarity breeds contempt4 ,is this the man who carried cities by storm and won great battles8 ,verily1 he seems to have forgotten the high rank he so well knew how to sustain4 ,do you not recognize in him the hero1 who1 ever equable and consistent1 never having to stand on tiptoe to seem taller than he is1 nor to stoop to be courteous and obliging1 found himself by nature all that a man ought to be toward his fellow1 like a majestic and bountiful stream1 which peacefully bears into the cities the abundance it has spread in the fields that it has watered1 which gives to all and never rises above its normal height1 nor becomes swollen except when violent opposition is offered to the gentle slope by which it continues on its tranquil course4 ,such1 indeed1 has also been the gentleness and such the might of the ,prince de ,cond4 ,have you a secret of importance8 ,confide it boldly to the safe-keeping of this noble heart2 he will reward your confidence by making your affair his own4 ,to this prince nothing is more inviolable than the sacred rights of friendship4 ,when a favor is asked of him he acts as tho he himself were under obligation2 and never has a joy keener and truer been witnessed than he felt at being able to give pleasure to another4 ,it was a grand spectacle to see during the same period1 and in the same campaigns1 these two men1 who in the common opinion of all ,europe could be favorably compared to the greatest captains of past ages1 sometimes at the head of different bodies of troops2 sometimes united more indeed by the concord of their thoughts than by the orders which the subaltern received from his superior2 sometimes at the head of opposing forces1 and each redoubling his customary activity and vigilance1 as tho ,god1 who1 according to the ,scriptures1 often in ,his wisdom makes a sport of the universe1 had desired to show mortals the wonders in all their forms that ,he could work with men4 ,behold the encampments1 the splendid marches1 the audacity1 the precautions1 the perils1 the resources of these brave men6 ,has there ever been beheld in two men virtues such as these in characters so different1 not to say diametrically opposite8 ,the one appears to be guided by deep reflection1 the other by sudden illumination2 the latter as a consequence1 tho more impetuous1 yet never acting with undue precipitation2 the former1 colder of manner1 tho never slow1 is bolder of action than of speech1 and even while having the outward appearance of embarrassment1 inwardly determined and resolved4 ,the one1 from the moment he appears in the army1 conveys an exalted idea of his worth and makes one expect of him something out of the ordinary2 nevertheless1 he advanced in regular order1 and performed1 as it were1 by degrees1 the prodigious deeds which marked the course of his career4 ,the other1 like a man inspired from the date of his first battle1 showed himself the equal of the most consummate masters of the art of warfare4 ,the one by his prompt and continued efforts commanded the admiration of the human race and silenced the voice of envy2 the other shone so resplendently from the very beginning that none dared attack him4 ,the one1 in a word1 by the depth of his genius and the incredible resources of his courage1 rose superior to the greatest perils and even knew how to profit by every kind of fickleness of fortune2 the other1 by reason of the advantages derived from high birth1 by his great conceptions derived from ,heaven1 and by a kind of admirable instinct1 the secret of which is not given to ordinary men1 seemed born to mold fortune to conform to his designs and bring destiny to his feet4 ,and that the great tho diverse characters of these two men might be clearly discerned1 it should be borne in mind that the one1 his career cut short by an unexpected blow1 died for his country like another ,judas ,maccabeus1 mourned by the army as for a father1 while the court and all the people1 lamented his fate4 ,his piety as well as his courage were universally lauded1 and his memory will never fade from the minds of men4 ,the other1 raised to the very summit of glory by force of arms like another ,david1 dies like him in his bed1 sounding the praises of ,god and leaving his dying behests to his family1 while all hearts were imprest as much by the splendor of his life as by the gentleness of his death4 ,,bunyan ,,the ,,heavenly ,,footman ,,biographical ,,note ,john ,bunyan was born in the village of ,elstow1 near ,bedford1 ,england1 in #afbh4 ,because of his fearless preaching he was imprisoned in ,bedford jail from #affj to #afgb1 and again for six months in #afge1 during which latter time it is said his wonderful ,pilgrim's ,progress was written4 ,while his sermons in their tedious prolixity share the fault of his time1 they are characterized by vividness1 epigrammatic wit1 and dramatic fervor4 ,the purity and simplicity of his style have been highly praised1 and his unflinching faith has been the inspiration of many a hesitating soul4 ,among his best known works are ,the ,holy ,war1 ,grace ,abounding in the ,chief of ,sinners1 and ,sighs from ,hell4 ,he died in ,london in #afhh4 ,,bunyan #afbh-afhh ,,the ,,heavenly ,,footman ,so run that ye may obtain4--,i ,cor4 ix41 #bd4 ,heaven and happiness is that which every one desireth1 insomuch that wicked ,balaam could say1 ,let me die the death of the righteous1 and let my last end be like his4 ,yet1 for all this1 there are but very few that do obtain that ever-to-be-desired glory1 insomuch that many eminent professors drop short of a welcome from ,god into this pleasant place4 ,the apostle1 therefore1 because he did desire the salvation of the souls of the ,corinthians1 to whom he writes this epistle1 layeth them down in these words such counsel1 which if taken1 would be for their help and advantage4 ,first1 ,not to be wicked1 and sit still1 and wish for heaven2 but to run for it4 ,secondly1 ,not to content themselves with1 every kind of running1 but1 saith he1 ,so run that ye may obtain4 ,as if he should say1 some1 because they would not lose their souls1 begin to run betimes1 they run apace1 they run with patience1 they run the right way4 ,do you so run4 ,some run from both father and mother1 friends and companions1 and thus1 they may have the crown4 ,do you so run4 ,some run through temptations1 afflictions1 good report1 evil report1 that they may win the pearl4 ,do you so run4 ,so run that ye may obtain4 ,these words were taken from men's funning for a wager2 a very apt similitude to set before the eyes of the saints of the ,lord4 ,know you that they which run in a race run all1 but one obtaineth the prize8 ,so run that ye may obtain4 ,that is1 do not only run1 but be sure you win as well as run4 ,so run that ye may obtain4 ,i shall not need to make any great ado in opening the words at this time1 but shall rather lay down one doctrine that ,i do find in them2 and in prosecuting that1 ,i shall show you1 in some measure1 the scope of the words4 ,the doctrine is this3 ,they that will have heaven1 must run for it2 ,i say1 they that will have heaven1 they must run for it4 ,i beseech you to heed it well4 ,know ye not1 that they which run in a race run all1 but one obtaineth the prize8 ,so run ye4 ,the prize is heaven1 and if you will have it1 you must run for it4 ,you have another scripture for this in the xii4 of the ,hebrews1 the #ast1 #b;d1 and #c;d verses3 ,wherefore seeing also1 saith the apostle1 that we are compassed about with so great a cloud of witnesses1 let us lay aside every weight1 and the sin which doth so easily beset us1 and let us run with patience the race that is set before us4 ,and let us run1 saith he4 ,again1 saith ,paul1 ,i so run1 not as uncertainly3 so fight ,i1 etc4 ,but before ,i go any farther3 #a4 ,fleeing4 ,observe1 that this running is not an ordinary1 or any sort of running1 but it is to be understood of the swiftest sort of running2 and therefore1 in the vi4 of the ,hebrews1 it is called a fleeing3 ,that we might have strong consolation1 who have fled for refuge1 to lay hold on the hope set before us4 ,mark1 who have fled4 ,it is taken from that xx4 of ,joshua1 concerning the man that was to flee to the city of refuge1 when the avenger of blood was hard at his heels1 to take vengeance on him for the offense he had committed2 therefore it is a running or fleeing for one's life3 a running with all might and main1 as we use to say4 ,so run4 #b4 ,pressing4 ,secondly1 this running in another place is called a pressing4 ,i press toward the mark2 which signifieth1 that they that will have heaven1 they must not stick at any difficulties they meet with2 but press1 crowd1 and thrust through all that may stand between heaven and their souls4 ,so run4 #c4 ,continuing4 ,thirdly1 this running is called in another place1 a continuing in the way of life4 ,if you continue in the faith grounded1 and settled1 and be not moved away from the hope of the gospel of ,christ4 ,not to run a little now and then1 by fits and starts1 or half-way1 or almost thither1 but to run for my life1 to run through all difficulties1 and to continue therein to the end of the race1 which must be to the end of my life4 ,so run that ye may obtain4 ,and the reasons are3 7#a47 ,because all or every one that runneth doth not obtain the prize2 there may be many that do run1 yea1 and run far too1 who yet miss of the crown that standeth at the end of the race4 ,you know all that run in a race do not obtain the victory2 they all run1 but one wins4 ,and so it is here2 it is not every one that runneth1 nor every one that seeketh1 nor every one that striveth for the mastery that hath it4 ,tho a man do strive for the mastery1 saith ,paul1 yet he is not crowned1 unless he strive lawfully2 that is1 unless he so run1 and so strive1 as to have ,god's approbation4 ,what1 do you think that every heavy-heeled professor will have heaven8 ,what1 every lazy one8 every wanton and foolish professor1 that will be stopt by anything1 kept back by anything1 that scarce runneth so fast heavenward as a snail creepeth on the ground8 ,nay1 there are some professors that do not go on so fast in the way of ,god as a snail doth go on the wall2 and yet these think that heaven and happiness is for them4 ,but stay1 there are many more that run than there be that obtain2 therefore he that will have heaven must run for it4 7#b47 ,because you know1 that tho a man do run1 yet if he do not overcome1 or win1 as well as run1 what will they be the better for their running8 ,they will get nothing4 ,you know the man that runneth1 he doth do it to win the prize2 but if he doth not obtain it1 he doth lose his labor1 spend his pains and time1 and that to no purpose2 ,i say1 he getteth nothing4 ,and ah6 how many such runners will there be found in the day of judgment8 ,even multitudes1 multitudes that have run1 yea1 run so far as to come to heaven-gates1 and not able to get any farther1 but there stand knocking when it is too late1 crying1 ,lord6 ,lord6 when they have nothing but rebukes for their pains4 ,depart from ,me1 you come not here1 you come too late1 you run too lazily2 the door is shut4 ,when once the master of the house is risen up1 saith ,christ1 and hath shut to the door1 and ye begin to stand without1 and to knock1 saying1 ,lord1 ,lord1 open to us1 ,i will say1 ,i know you not1 depart1 etc4 ,oh1 sad will the state of those be that run and miss2 therefore1 if you will have heaven1 you must run for it2 and so run that ye may obtain4 7#c47 ,because the way is long 7,i speak metaphorically71 and there is many a dirty step1 many a high hill1 much work to do1 a wicked heart1 world1 and devil to overcome2 ,i say1 there are many steps to be taken by those that intend to be saved1 by running or walking in the steps of that faith of our father ,abraham4 ,out of ,egypt thou must go through the ,red ,sea2 thou must run a long and tedious journey1 through the vast howling wilderness1 before thou come to the land of promise4 7#d47 ,they that will go to heaven they must run for it2 because1 as the way is long1 so the time in which they are to get to the end of it is very uncertain2 the time present is the only time2 thou hast no more time allotted thee than thou now enjoyest3 ,boast not thyself of to-morrow1 for thou knowest not what a day may bring forth4 ,do not say1 ,i have time enough to get to heaven seven years hence2 for ,i tell thee1 the bell may toll for thee before seven days more be ended2 and when death comes1 away thou must go1 whether thou art provided or not2 and therefore look to it2 make no delays2 it is not good dallying with things of so great concernment as the salvation or damnation of thy soul4 ,you know he that hath a great way to go in a little time1 and less by half than he thinks of1 he had need to run for it4 7#e47 ,they that will have heaven1 they must run for it2 because the devil1 the law1 sin1 death1 and hell follow them4 ,there is never a poor soul that is going to heaven1 but the devil1 the law1 sin1 death1 and hell1 make after the soul4 ,the devil1 your adversary1 as a roaring lion1 goeth about1 seeking whom he may devour4 ,and ,i will assure you1 the devil is nimble1 he can run apace1 he is light of foot1 he hath overtaken many1 he hath turned up their heels1 and hath given them an everlasting fall4 ,also the law1 that can shoot a great way1 have a care thou keep out of the reach of those great guns1 the ,ten ,commandments4 ,hell also hath a wide mouth2 it can stretch itself farther that you are aware of4 ,and as the angel said to ,lot1 ,take heed1 look not behind thee1 neither tarry thou in all the plain 7that is1 anywhere between this and heaven71 lest thou be consumed2 so ,i say to thee1 ,take heed1 tarry not1 lest either the devil1 hell or the fearful curses of the law of ,god do overtake thee1 and throw thee down in the midst of thy sins1 so as never to rise and recover again4 ,if this were all considered1 then thou1 as well as ,i1 wouldst say1 ,they that will have heaven must run for it4 7#f47 ,they that go to heaven must run for it2 because perchance the gates of heaven may be shut shortly4 ,sometimes sinners have not heaven-gates open to them so long as they suppose2 and if they be once shut against a man1 they are so heavy that all the men in the world1 nor all the angels in heaven1 are not able to open them4 ,i shut1 and no man can open1 saith ,christ4 ,and how if thou shouldst come but one quarter of an hour too late8 ,i tell thee1 it will cost thee an eternity to bewail thy misery in4 ,francis ,spira can tell thee what it is to stay till the gate of mercy be quite shut2 or to run so lazily that they be shut before you get within them4 ,what1 to be shut out6 what1 out of heaven6 ,sinner1 rather than lose it1 run for it2 yea1 and so run that thou mayst obtain4 7#g47 ,lastly1 because if thou lose1 thou losest all1 thou losest soul1 ,god1 ,christ1 heaven1 ease1 peace1 etc4 ,besides1 thou layest thyself open to all the shame1 contempt1 and reproach1 that either ,god1 ,christ1 saints1 the world1 sin1 the devil1 and all can lay upon thee4 ,as ,christ saith of the foolish builder1 so ,i will say of thee1 if thou be such a one who runs and misses2 ,i say1 even all that go by will begin to mock at thee1 saying1 ,this man began to run well1 but was not able to finish4 ,but more of this anon4 ,quest4 ,but how should a poor soul do to run8 ,for this very thing is that which afflicteth me sore 7as you say71 to think that ,i may run1 and yet fall short4 ,methinks to fall short at last1 oh1 it fears me greatly4 ,pray tell me1 therefore1 how ,i should run4 ,ans4 ,that thou mayst indeed be satisfied in this particular1 consider these following things4 ,the first direction3 ,if thou wouldst so run as to obtain the kingdom of heaven1 then be sure that thou get into the way that leadeth thither3 ,for it is a vain thing to think that ever thou shalt have the prize1 tho thou runnest never so fast1 unless thou art in the way that leads to it4 ,set the case1 that there should be a man in ,london that was to run to ,york for a wager2 now1 tho he run never so swiftly1 yet if he run full south1 he might run himself quickly out of breath1 and be never nearer the prize1 but rather the farther off8 ,just so is it here2 it is not simply the runner1 nor yet the hasty runner1 that winneth the crown1 unless he be in the way that leadeth thereto4 ,i have observed1 that little time which ,i have been a professor1 that there is a great running to and fro1 some this way1 and some that way1 yet it is to be feared most of them are out of the way1 and then1 tho they run as swift as the eagle can fly1 they are benefited nothing at all4 ,here is one runs a-quaking1 another a-ranting2 one again runs after the baptism1 and another after the ,independency3 here is one for ,freewill1 and another for ,presbytery2 and yet possibly most of all these sects run quite the wrong way1 and yet every one is for his life1 his soul1 either for heaven or hell4 ,if thou now say1 ,which is the way8 ,i tell thee it is ,christ1 the ,son of ,mary1 the ,son of ,god4 ,jesus saith1 ,i am the way1 the truth1 and the life2 no man cometh to the ,father but by me4 ,so then thy business is 7if thou wouldst have salvation71 to see if ,christ be thine1 with all ,his benefits2 whether ,he hath covered thee with ,his righteousness1 whether ,he hath showed thee that thy sins are washed away with ,his heart-blood1 whether thou art planted into ,him1 and whether you have faith in ,him1 so as to make a life out of ,him1 and to conform thee to ,him2 that is1 such faith as to conclude that thou art righteous1 because ,christ is thy righteousness1 and so constrained to walk with ,him as the joy of thy heart1 because he saveth thy soul4 ,and for the ,lord's sake take heed1 and do not deceive thyself1 and think thou art in the way upon too slight grounds2 for if thou miss of the way1 thou wilt miss of the prize1 and if thou miss of that ,i am sure thou wilt lose thy soul1 even that soul which is worth more than the whole world4 ,mistrust thy own strength1 and throw it away2 down on thy knees in prayer to the ,lord for the spirit of truth2 search ,his word for direction2 flee seducers' company2 keep company with the soundest ,christians1 that have most experience of ,christ2 and be sure thou have a care of ,quakers1 ,ranters1 ,free-willers3 also do not have too much company with some ,anabaptists1 tho ,i go under that name myself4 ,i will tell thee this is such a serious matter1 and ,i fear thou wilt so little regard it1 that the thought of the worth of the thing1 and of thy too light regarding of it1 doth even make my heart ache whilst ,i am writing to thee4 ,the ,lord teach thee the way by ,his ,spirit1 and then ,i am sure thou wilt know it4 ,so run4 ,the second direction3 ,as thou shouldst get into the way1 so thou shouldst also be much in studying and musing on the way4 ,you know men that would be expert in anything1 they are usually much in studying of that thing1 and so likewise is it with those that quickly grow expert in any way4 ,this therefore thou shouldst do2 let thy study be much exercised about ,christ1 which is the way1 what ,he is1 what ,he hath done1 and why ,he is what ,he is1 and why ,he hath done what is done2 as why ,he took upon ,him the form of a servant 7,phil1 ii472 why ,he was made in the likeness of man2 why ,he cried2 why ,he died2 why ,he bare the sin of the world2 why ,he was made sin1 and why ,he was made righteousness2 why ,he is in heaven in the nature of man1 and what ,he doth there4 ,be much in musing and considering of these things2 be thinking also enough of those places which thou must not come near1 but leave some on this hand1 and some on that hand2 as it is with those that travel into other countries2 they must leave such a gate on this hand1 and such a bush on that hand1 and go by such a place1 where standeth such a thing4 ,thus therefore you must do3 ,avoid such things1 which are expressly forbidden in the ,word of ,god4 ,withdraw thy foot far from her1 and come not nigh the door of her house1 for her steps take hold of hell1 going down to the chambers of death4 ,and so of everything that is not in the way1 have a care of it1 that thou go not by it2 come not near it1 have nothing to do with it4 ,so run4 ,the third direction3 ,not only thus1 but in the next place1 thou must strip thyself of those things that may hang upon thee1 to the hindering of thee in the way to the kingdom of heaven1 as covetousness1 pride1 lust1 or whatever else thy heart may be inclining unto1 which may hinder thee in this heavenly race4 ,men that run for a wager1 if they intend to win as well as run1 they do not use to encumber themselves1 or carry those things about them that may be a hindrance to them in their running4 ,every man that striveth for the mastery is temperate in all things2 that is1 he layeth aside everything that would be anywise a disadvantage to him2 as saith the apostle1 ,let us lay aside every weight1 and the sin that doth so easily beset us1 and let us run with patience the race that is set before us4 ,it is but a vain thing to talk of going to heaven1 if thou let thy heart be encumbered with those things that would hinder4 ,would you not say that such a man would be in danger of losing1 tho he run1 if he fill his pockets with stones1 hang heavy garments on his shoulders1 and get lumpish shoes on his feet8 ,so it is here2 thou talkest of going to heaven1 and yet fillest thy pockets with stones--i4e41 fillest thy heart with this world1 lettest that hang on thy shoulders1 with its profits and pleasures4 ,alas6 alas6 thou art widely mistaken3 if thou intendest to win1 thou must strip1 thou must lay aside every weight1 thou must be temperate in all things4 ,thou must so run4 ,the fourth direction3 ,beware of by-paths2 take heed thou dost not turn into those lanes which lead out of the way4 ,there are crooked paths1 paths in which men go astray1 paths that lead to death and damnation1 but take heed of all those4 ,some of them are dangerous because of practise1 some because of opinion1 but mind them not2 mind the path before thee1 look right before thee1 turn neither to the right hand nor to the left1 but let thine eyes look right on1 even right before thee2 ,ponder the path of thy feet1 and let all thy ways be established4 ,turn not to the right hand nor to the left4 ,remove thy foot far from evil4 ,this counsel being not so seriously taken as given1 is the reason of that starting from opinion to opinion1 reeling this way and that way1 out of this lane into that lane1 and so missing the way to the kingdom4 ,tho the way to heaven be but one1 yet there are many crooked lanes and by-paths that shoot down upon it1 as ,i may say4 ,and again1 notwithstanding the kingdom of heaven be the biggest city1 yet usually those by-paths are most beaten1 most travelers go those ways2 and therefore the way to heaven is hard to be found1 and as hard to be kept in1 by reason of these4 ,yet1 nevertheless1 it is in this case as it was with the harlot of ,jericho2 she had one scarlet thread tied in her window1 by which her house was known3 so it is here1 the scarlet streams of ,christ's blood run throughout the way to the kingdom of heaven2 therefore mind that1 see if thou do not find the besprinkling of the blood of ,christ in the way1 and if thou do1 be of good cheer1 thou art in the right way2 but have a care thou beguile not thyself with a fancy2 for then thou mayst light into any lane or way2 but that thou mayst not be mistaken1 consider1 tho it seem never so pleasant1 yet if thou do not find that in the very middle of the road there is written with the heart-blood of ,christ1 that he came into the world to save sinners1 and that we are justified1 tho we are ungodly1 shun that way2 for this it is which the apostle meaneth when1 he saith1 ,we have boldness to enter into the holiest by the blood of ,jesus1 by a new and living way which ,he hath consecrated for us1 through the vail--that is to say1 ,his flesh4 ,how easy a matter it is in this our day1 for the devil to be too cunning for poor souls1 by calling his by-paths the way to the kingdom4 ,if such an opinion or fancy be but cried up by one or more1 this inscription being set upon it by the devil1 ,this is the way of ,god1 how speedily1 greedily1 and by heaps1 do poor simple souls throw away themselves upon it2 especially if it be daubed over with a few external acts of morality1 if so good4 ,but it is because men do not know painted by-paths from the plain way to the kingdom of heaven4 ,they have not yet learned the true ,christ1 and what ,his righteousness is1 neither have they a sense of their own insufficiency2 but are bold1 proud1 presumptuous1 self-conceited4 ,and therefore1 ,the fifth direction3 ,do not thou be too much in looking too high in thy journey heavenward4 ,you know men that run a race do not use to stare and gaze this way and that1 neither do they use to cast up their eyes too high1 lest haply1 through their too much gazing with their eyes after other things1 they in the mean time stumble and catch a fall4 ,the very same case is this3 if thou gaze and stare after every opinion and way that comes into the world1 also if thou be prying overmuch into ,god's secret decrees1 or let thy heart too much entertain questions about some nice foolish curiosities1 thou mayst stumble and fall1 as many hundreds in ,england have done1 both in ranting and quakery1 to their own eternal overthrow1 without the marvelous operation of ,god's grace be suddenly stretched forth to bring them back again4 ,take heed1 therefore2 follow not that proud1 lofty spirit1 that1 devil-like1 can not be content with his own station4 ,david was of an excellent spirit1 where he saith1 ,lord1 my heart is not haughty1 nor mine eyes lofty1 neither do ,i exercise myself in great matters1 or things too high for me4 ,surely ,i have behaved and quieted myself as a child that is weaned of his mother3 ,my soul is even as a weaned child4 ,do thou so run4 ,the sixth direction3 ,take heed that you have not an ear open to every one that calleth after you as you are in your journey4 ,men that run1 you know1 if any do call after them1 saying1 ,i would speak with you1 or go not too fast and you shall have my company with you1 if they run for some great matter1 they use to say1 ,alas6 ,i can not stay1 ,i am in haste1 pray talk not to me now2 neither can ,i stay for you1 ,i am running for a wager3 if ,i win ,i am made2 if ,i lose ,i am undone1 and therefore hinder me not4 ,thus wise are men when they run for corruptible things1 and thus shouldst thou do1 and thou hast more cause to do so than they1 forasmuch as they run for things that last not1 but thou for an incorruptible glory4 ,i give thee notice of this betimes1 knowing that thou shalt have enough call after thee1 even the devil1 sin1 this world1 vain company1 pleasures1 profits1 esteem among men1 ease1 pomp1 pride1 together with an innumerable company of such companions2 one crying1 ,stay for me2 the other saying1 ,do not leave me behind2 a third saying1 ,and take me along with you4 ,what1 will you go1 saith the devil1 without your sins1 pleasures1 and profits8 ,are you so hasty8 ,can you not stay and take these along with you8 ,will you leave your friends and companions behind you8 ,can you not do as your neighbors do1 carry the world1 sin1 lust1 pleasure1 profit1 esteem among men1 along with you8 ,have a care thou do not let thine ear open to the tempting1 enticing1 alluring1 and soul-entangling flatteries of such sink-souls as these are4 ,my son1 saith ,solomon1 if sinners entice thee1 consent thou not4 ,you know what it cost the young man whom ,solomon speaks of in the vii4 of the ,proverbs1 that was enticed by a harlot3 ,with much fair speech she won him1 and caused him to yield1 with the flattering of her lips she forced him1 till he went after her as an ox to the slaughter1 or as a fool to the correction of the stocks2 even so far1 till the dart struck through his liver1 and he knew not that it was for his life4 ,hearken unto me now therefore1 saith he1 ,o ye children1 and attend to the words of my mouth1 let not thine heart incline to her ways1 go not astray in her paths1 for she hast cast down many wounded1 yea1 many strong men have been slain 7that is1 kept out of heaven72 by her house is the way to hell1 going down to the chambers of death4 ,soul1 take this counsel1 and say1 ,satan1 sin1 lust1 pleasure1 profit1 pride1 friends1 companions1 and everything else1 let me alone1 stand off1 come not nigh me1 for ,i am running for heaven1 for my soul1 for ,god1 for ,christ1 from hell and everlasting damnation2 if ,i win1 ,i win all2 and if ,i lose1 ,i lose all2 let me alone1 for ,i will not hear4 ,so run4 ,the seventh direction3 ,in the next place be not daunted tho thou meetest with never so many discouragements in thy journey thither4 ,that man that is resolved for heaven1 if ,satan can not win him by flatteries1 he will endeavor to weaken him by discouragements2 saying1 ,thou art a sinner1 thou hath broken ,god's law1 thou art not elected1 thou cometh too late1 the day of grace is passed1 ,god doth not care for thee1 thy heart is naught1 thou art lazy1 with a hundred other discouraging suggestions4 ,and thus it was with ,david where he saith1 ,i had fainted1 unless ,i had believed to see the loving-kindness of the ,lord in the land of the living4 ,as if he should say1 the devil did so rage1 and my heart was so base1 that had ,i judged according to my own sense and feeling1 ,i had been absolutely distracted2 but ,i trusted to ,christ in the promise1 and looked that ,god would be as good as his promise1 in having mercy upon me1 an unworthy sinner2 and this is that which encouraged me1 and kept me from fainting4 ,and thus must thou do when ,satan or the law1 or thy own conscience1 do go about to dishearten thee1 either by the greatness of thy sins1 the wickedness of thy heart1 the tediousness of the way1 the loss of outward enjoyments1 the hatred that thou wilt procure from the world or the like2 then thou must encourage thyself with the freeness of the promises1 the tender-heartedness of ,christ1 the merits of ,his blood1 the freeness of ,his invitations to come in1 the greatness of the sin of others that have been pardoned1 and that the same ,god1 through the same ,christ1 holdeth forth the same grace as free as ever4 ,if these be not thy meditations1 thou wilt draw very heavily in the way of heaven1 if thou do not give up all for lost1 and so knock off from following any farther2 therefore1 ,i say1 take heart in thy journey1 and say to them that seek thy destruction1 ,rejoice not against me1 ,o my enemy1 for when ,i fall ,i shall arise1 when ,i sit in darkness the ,lord shall be a light unto me4 ,so run4 ,the eighth direction3 ,take heed of being offended at the cross that thou must go by before thou come to heaven4 ,you must understand 7as ,i have already touched7 that there is no man that goeth to heaven but he must go by the cross4 ,the cross is the standing way-mark by which all they that go to glory must pass4 ,we must through much tribulation enter into the kingdom of heaven4 ,yea1 and all that will live godly in ,christ ,jesus shall suffer persecution4 ,if thou art in thy way to the kingdom1 my life for thine thou wilt come at the cross shortly 7the ,lord grant thou dost not shrink at it1 so as to turn thee back again74 ,if any man will come after me1 saith ,christ1 let him deny himself1 and take up his cross daily1 and follow me4 ,the cross it stands1 and hath stood1 from the beginning1 as a way-mark to the kingdom of heaven4 ,you know1 if one ask you the way to such and such a place1 you1 for the better direction1 do not only say1 ,this is the way1 but then also say1 ,you must go by such a gate1 by such a stile1 such a bush1 tree1 bridge1 or such like4 ,why1 so it is here2 art thou inquiring the way to heaven8 ,why1 ,i tell thee1 ,christ is the way2 into ,him thou must get1 into ,his righteousness1 to be justified2 and if thou art in ,him1 thou wilt presently see the cross1 thou must go close by it1 thou must touch it1 nay1 thou must take it up1 or else thou wilt quickly go out of the way that leads to heaven1 and turn up some of those crooked lanes that lead down to the chambers of death4 ,it is the cross which keepeth those that are kept from heaven4 ,i am persuaded1 were it not for the cross1 where we have one professor we should have twenty2 but this cross1 that is it which spoileth all4 ,the ninth direction3 ,beg of ,god that ,he would do these two things for thee3 ,first1 enlighten thine understanding3 ,and1 secondly1 inflame thy will4 ,if these two be but effectually done1 there is no fear but thou wilt go safe to heaven4 ,one of the great reasons why men and women do so little regard the other world is because they see so little of it3 ,and the reason why they see so little of it is because they have their understanding darkened3 ,and therefore1 saith ,paul1 ,do not you believers walk as do other ,gentiles1 even in the vanity of their minds1 having their understanding darkened1 being alienated from the life of ,god through the ignorance 7or foolishness7 that is in them1 because of the blindness of their heart4 ,walk not as those1 run not with them3 alas6 poor souls1 they have their understandings darkened1 their hearts blinded1 and that is the reason they have such undervaluing thoughts of the ,lord ,jesus ,christ1 and the salvation of their souls4 ,for when men do come to see the things of another world1 what a ,god1 what a ,christ1 what a heaven1 and what an eternal glory there is to be enjoyed2 also when they see that it is possible for them to have a share in it1 ,i tell you it will make them run through thick and thin to enjoy it4 ,moses1 having a sight of this1 because his understanding was enlightened1 ,he feared not the wrath of the king1 but chose rather to suffer afflictions with the people of ,god than to enjoy the pleasures of sin for a season4 ,he refused to be called the son of the king's daughter2 accounting it wonderful riches to be accounted worthy of so much as to suffer for ,christ with the poor despised saints2 and that was because he saw ,him who was invisible1 and had respect unto the recompense of reward4 ,and this is that which the apostle usually prayeth for in his epistles for the saints1 namely1 ,that they might know what is the hope of ,god's calling1 and the riches of the glory of his inheritance in the saints2 and that they might be able to comprehend with all saints1 what is the breadth1 and length1 and depth1 and height1 and know the love of ,christ1 which passeth knowledge4 444 ,the tenth direction3 ,cry to ,god that ,he would inflame thy will also with the things of the other world4 ,for when a man's will is fully set to do such or such a thing1 then it must be a very hard matter that shall hinder that man from bringing about his end4 ,when ,paul's will was set resolvedly to go up to ,jerusalem 7tho it was signified to him before what he should there suffer71 he was not daunted at all2 nay1 saith he1 ,i am ready 7or willing7 not only to be bound1 but also to die at ,jerusalem for the name of the ,lord ,jesus4 ,his will was inflamed with love to ,christ2 and therefore all the persuasions that could be used wrought nothing at all4 ,your self-willed people1 nobody knows what to do with them3 we use to say1 he will have his own will1 do all what you can4 ,indeed1 to have such a will for heaven1 is an admirable advantage to a man that undertaketh a race thither2 a man that is resolved1 and hath his will fixt1 saith he1 ,i will do my best to advantage myself2 ,i will do my worst to hinder my enemies2 ,i will not give out as long as ,i can stand2 ,i will have it or ,i will lose my life2 tho he slay me1 yet will ,i trust in him4 ,i will not let thee go except thou bless me4 ,i will1 ,i will1 ,i will1 oh this blest inflamed will for heaven6 ,what is it like8 ,if a man be willing1 then any argument shall be a matter of encouragement2 but if unwilling1 then any argument shall give discouragement2 this is seen both in saints and sinners2 in them that are the children of ,god1 and also those that are the children of the devil4 ,as1 #a4 ,the saints of old1 they being willing and resolved for heaven1 what could stop them8 ,could fire and fagot1 sword or halter1 stinking dungeons1 whips1 bears1 bulls1 lions1 cruel rackings1 stoning1 starving1 nakedness1 etc41 and in all these things they were more than conquerors1 through him that loved them2 who had also made them willing in the day of his power4 #b4 ,see again1 on the other side1 the children of the devil1 because they are not willing1 how many shifts and starting-holes they will have4 ,i have a married wife1 ,i have a farm1 ,i shall offend my landlord1 ,i shall offend my master1 ,i shall lose my trading1 ,i shall lose my pride1 my pleasures1 ,i shall be mocked and scoffed1 therefore ,i dare not come4 ,i1 saith another1 will stay till ,i am older1 till my children are out1 till ,i am got a little aforehand in the world1 till ,i have done this and that and the other business2 but1 alas6 the thing is1 they are not willing2 for1 were they but soundly willing1 these1 and a thousand such as these1 would hold them no faster than the cords held ,samson1 when he broke them like burnt flax4 ,i tell you the will is all3 that is one of the chief things which turns the wheel either backward or forward2 and ,god knoweth that full well1 and so likewise doth the devil2 and therefore they both endeavor very much to strengthen the will of their servants2 ,god1 ,he is for making of ,his a willing people to serve ,him2 and the devil1 he doth what he can to possess the will and affection of those that are his with love to sin2 and therefore when ,christ comes closer to the matter1 indeed1 saith ,he1 ,you will not come to me4 ,how often would ,i have gathered you as a hen doth her chickens1 but you would not4 ,the devil had possest their wills1 and so long he was sure enough of them4 ,oh1 therefore cry hard to ,god to inflame thy will for heaven and ,christ3 thy will1 ,i say1 if that be rightly set for heaven1 thou wilt not be beat off with discouragements2 and this was the reason that when ,jacob wrestled with the angel1 tho he lost a limb1 as it were1 and the hollow of his thigh was put out of joint as he wrestled with him1 yet saith he1 ,i will not1 mark1 ,i will not let thee go except thou bless me4 ,get thy will tipped with the heavenly grace1 and resolution against all discouragements1 and then thou goest full speed for heaven2 but if thou falter in thy will1 and be not found there1 thou wilt run hobbling and halting all the way thou runnest1 and also to be sure thou wilt fall short at last4 ,the ,lord give thee a will and courage4 ,thus ,i have done with directing thee how to run to the kingdom2 be sure thou keep in memory what ,i have said unto thee1 lest thou lose thy way4 ,but because ,i would have thee think of them1 take all in short in this little bit of paper4 #a4 ,get into the way4 #b4 ,then study on it4 #c4 ,then1 strip1 and lay aside everything that would hinder4 #d44 ,beware of by-paths4 #e4 ,do not gaze and stare too much about thee1 but be sure to ponder the path of thy feet4 #f4 ,do not stop for any that call after thee1 whether it be the world1 the flesh1 or the devil3 for all these will hinder thy journey1 if possible4 #g4 ,be not daunted with any discouragements thou meetest with as thou goest4 #h4 ,take heed of stumbling at the cross4 #i4 ,cry hard to ,god for an enlightened heart1 and a willing mind1 and ,god give thee a prosperous journey4 ,provocation3 ,now that you may be provoked to run with the foremost1 take notice of this4 ,when ,lot and his wife were running from curst ,sodom to the mountains1 to save their lives1 it is said1 that his wife looked back from behind him1 and she became a pillar of salt2 and yet you see that neither her example1 nor the judgment of ,god that fell upon her for the same1 would cause ,lot to look behind him4 ,i have sometimes wondered at ,lot in this particular2 his wife looked behind her1 and died immediately1 but let what would become of her1 ,lot would not so much as once look behind him to see her4 ,we do not read that he did so much as once look where she was1 or what was become of her2 his heart was indeed upon his journey1 and well it might3 there was the mountain before him1 and the fire and brimstone behind him2 his life lay at stake1 and he had lost it if he had looked behind4 ,do thou so run and in thy race remember ,lot's wife1 and remember her doom2 and remember for what that doom did overtake her2 and remember that ,god made her an example for all lazy runners1 to the end of the world2 and take heed thou fall not after the same example4 ,but1 ,if this will not provoke thee1 consider thus1 #a4 ,thy soul is thine own soul1 that is either to be saved or lost2 thou shalt not lose my soul by thy laziness4 ,it is thine own soul1 thine own ease1 thine own peace1 thine own advantage or disadvantage4 ,if it were my own that thou art desired to be good unto1 methinks reason should move thee somewhat to pity it4 ,but1 alas6 it is thine own1 thine own soul4 ,what shall it profit a man if he shall gain the whole world1 and lose his own soul8 ,god's people wish well to the souls of others1 and wilt not thou wish well to thine own8 ,and if this will not provoke thee1 then think4 ,again1 #b4 ,if thou lose thy soul1 it is thou also that must bear the blame4 ,it made ,cain stark mad to consider that he had not looked to his brother ,abel's soul4 ,how much more will it perplex thee to think that thou hadst not a care of thine own8 ,and if this will not provoke thee to bestir thyself1 think again4 #c4 ,that1 if thou wilt not run1 the people of ,god are resolved to deal with thee even as ,lot dealt with his wife--that is1 leave thee behind them4 ,it may be thou hast a father1 mother1 brother1 etc41 going post-haste to heaven1 wouldst thou be willing to be left behind them8 ,surely no4 ,again1 #d4 ,will it not be a dishonor to thee to see the very boys and girls in the country to have more with them than thyself8 ,it may be the servants of some men1 as the housekeeper1 plowman1 scullion1 etc41 are more looking after heaven than their masters4 ,i am apt to think1 sometimes1 that more servants than masters1 that more tenants than landlords1 will inherit the kingdom of heaven4 ,but is not this a shame for them that are such8 ,i am persuaded you scorn that your servants should say that they are wiser than you in the things of this world2 and yet ,i am bold to say that many of them are wiser than you in the things of the world to come1 which are of greater concernment4 ,expostulation4 ,well1 then1 sinner1 what sayest thou8 ,where is thy heart8 ,wilt thou run8 ,art thou resolved to strip8 ,or art thou not8 ,think quickly1 man2 have no dallying in this matter4 ,confer not with flesh and blood2 look up to heaven1 and see how thou likest it2 also to hell1 and accordingly devote thyself4 ,if thou dost not know the way1 inquire at the ,word of ,god2 if thou wantest company1 cry for ,god's ,spirit2 if thou wantest encouragement1 entertain the promises4 ,but be sure thou begin betimes2 get into the way1 run apace1 and hold out to the end2 and the ,lord give thee a prosperous journey4 ,farewell4 ,,tillotson ,,the ,,reasonableness ,,of ,a ,,resurrection ,,biographical ,,note ,john ,tillotson1 archbishop of ,canterbury1 renowned as a preacher1 was born at ,sowerby1 in ,yorkshire1 in #afcj1 the son of an ardent ,independent4 ,after graduating from ,clare ,college1 ,cambridge1 he began to preach in #affa1 in connection with the ,presbyterian wing of the ,church of ,england4 ,he1 however1 submitted to the ,act of ,uniformity the following year1 and in #affc was inducted into the rectory of ,veddington1 ,suffolk4 ,he was also appointed preacher to ,lincoln's ,inn1 was made prebendary of ,canterbury in #afgj and dean in #afgb4 ,william ,,iii regarded him with high favor1 and he succeeded the nonjuring ,sancroft in the arch-see of ,canterbury4 ,his sermons are characterized by stateliness1 copiousness and lucidity1 and were long looked upon as models of correct pulpit style4 ,he died in #afid4 ,,tillotson #afcj-afid ,,the ,,reasonableness ,,of ,a ,,resurrection ,why should it be thought a thing incredible with you that ,god should raise the dead8--,acts xxvi41 #h4 ,the resurrection of the dead is one of the great articles of the ,christian faith2 and yet so it hath happened that this great article of our religion hath been made one of the chief objections against it4 ,there is nothing that ,christianity hath been more upbraided for withal1 both by the heathens of old and by the infidels of later times1 than the impossibility of this article2 so that it is a matter of great consideration and consequence to vindicate our religion in this particular4 ,but if the thing be evidently impossible1 then it is highly unreasonable to propose it to the belief of mankind4 ,i know that some1 more devout than wise1 and who1 it is to be hoped1 mean better than they understand1 make nothing of impossibilities in matters of faith1 and would fain persuade us that the more impossible anything is1 for that very reason it is the fitter to be believed2 and that it is an argument of a poor and low faith to believe only things that are possible2 but a generous and heroical faith will swallow contradictions with as much ease as reason assents to the plainest and most evident propositions4 ,tertullian1 in the heat of his zeal and eloquence1 upon this point of the death and resurrection of ,christ1 lets fall a very odd passage1 and which must have many grains of allowance to make it tolerable3 prosus credible est 7saith he71 quia ineptum est2 certum est1 quia impossible--it is therefore very credible1 because it is foolish1 and certain1 because it is impossible2 and this 7says he7 is necessarium dedecus fidei1 that is1 it is necessary the ,christian faith should be thus disgraced by the belief of impossibilities and contradictions4 ,i suppose he means that this article of the resurrection was not in itself the less credible because the heathen philosophers caviled at it as a thing impossible and contradictious1 and endeavored to disgrace the ,christian religion upon that account4 ,for if he meant otherwise1 that the thing was therefore credible because it was really and in itself foolish and impossible2 this had been to recommend the ,christian religion from the absurdity of the things to be believed2 which would be a strange recommendation of any religion to the sober and reasonable part of mankind4 ,i know not what some men may find in themselves2 but ,i must freely acknowledge that ,i could never yet attain to that bold and hardy degree of faith as to believe anything for this reason1 because it was impossible3 for this would be to believe a thing to be because ,i am sure it can not be4 ,so that ,i am very far from being of his mind1 that wanted not only more difficulties1 but even impossibilities in the ,christian religion1 to exercise his faith upon4 ,leaving to the ,church of ,rome that foolhardiness of faith1 to believe things to be true which at the same time their reason plainly tells them are impossible1 ,i shall at this time endeavor to assert and vindicate this article of the resurrection from the pretended impossibility of it4 ,and ,i hope1 by ,god's assistance1 to make the possibility of the thing so plain as to leave no considerable scruple about it in any free and unprejudiced mind4 ,and this ,i shall do from these words of ,st4 ,paul1 which are part of the defense which he made for himself before ,festus and ,agrippa1 the substance whereof is this1 that he had lived a blameless and inoffensive life among the ,jews1 in whose religion he had been bred up2 that he was of the strictest sect of that religion1 a ,pharisee1 which1 in opposition to the ,sadducees1 maintained the resurrection of the dead and a future state of rewards and punishments in another life2 and that for the hope of this he was called in question1 and accused by the ,jews4 ,and now ,i stand here1 and am judged1 for the hope of the promise made unto the fathers2 unto which promise our twelve scribes1 instantly serving ,god day and night1 hope to come2 for which hope's sake1 ,king ,agrippa1 ,i am accused of the ,jews4 ,that is1 he was accused for preaching that ,jesus was risen from the dead1 which is a particular instance of the general doctrine of the resurrection which was entertained by the greatest part of the ,jews1 and which to the natural reason of mankind 7however the heathen in opposition to the ,christian religion were prejudiced against it71 hath nothing in it that is incredible4 ,and for this he appeals to his judges1 ,festus and ,agrippa3 why should it be thought a thing incredible with you that ,god should raise the dead8 ,which words being a question without an answer1 imply in them these two propositions3 ,first1 ,that it was thought by some a thing incredible that the dead should be raised4 ,this is supposed in the question1 as the foundation of it3 for he who asks why a thing is so1 supposeth it to be so4 ,secondly1 ,that this apprehension1 that it is a thing incredible that ,god should raise the dead1 is very unreasonable4 ,for the question being left unanswered1 implies its own answer1 and is to be resolved into this affirmative1 that there is no reason why they or any man else should think it a thing incredible that ,god should raise the dead4 ,i shall speak to these two propositions as briefly as ,i can2 and then show what influence this doctrine of the resurrection ought to have upon our lives4 ,first1 that it was thought by some a thing incredible that ,god should raise the dead4 ,this ,st4 ,paul has reason to suppose1 having from his own experience found men so averse from the entertaining of this doctrine4 ,when he preached to the philosophers at ,athens1 and declared to them the resurrection of one ,jesus from the dead1 they were amazed at this new doctrine1 and knew not what he meant by it4 ,they said1 he seemeth to be a setter forth of strange gods1 because he preached unto them ,jesus and the resurrection4 ,he had discoursed to them of the resurrection of one ,jesus from the dead2 but this business of the resurrection of one ,jesus from the dead was a thing so remote from their apprehensions that they had no manner of conception of it2 but understood him quite in another sense1 as if he had declared to them two new deities1 ,jesus and ,anastasis2 as if he had brought a new god and a new goddess among them1 ,jesus and the ,resurrection4 ,and when he discoursed to them again more fully of this matter1 it is said that1 when they heard of the resurrection of the dead1 they mocked4 ,and at the twenty-fourth verse of this twenty-sixth chapter1 when he spake of the resurrection1 ,festus told him he would hear him no further1 and that he looked upon him as a man beside himself1 whom much learning had made mad4 ,festus looked upon this business of the resurrection as the wild speculation of a crazy head4 ,and indeed the heathens generally1 even those who believed the immortality of the soul1 and another state after this life1 looked upon the resurrection of the body as a thing impossible4 ,pliny1 ,i remember1 reckons it among those things which are impossible1 and which ,god himself can not do2 revocare defunctos1 to call back the dead to life2 and in the primitive times the heathen philosophers very much derided the ,christians1 upon account of this strange doctrine of the resurrection1 looking always upon this article of their faith as a ridiculous and impossible assertion4 ,so easy it is for prejudice to blind the minds of men1 and to represent everything to them which hath a great appearance of difficulty in it as impossible4 ,but ,i shall endeavor to show that if the matter be thoroughly examined1 there is no ground for any such apprehension4 ,i proceed therefore to the second proposition1 namely1 that this apprehension1 that it is an incredible thing that ,god should raise the dead1 is very unreasonable3 why should it be thought a thing incredible with you1 that ,god should raise the dead8 ,that is1 there is no sufficient reason why any man should look upon the resurrection of the dead as a thing impossible to the power of ,god2 the only reason why they thought it incredible being because they judged it impossible2 so that nothing can be vainer than for men to pretend to believe the resurrection2 and yet at the same time to grant it to be a thing in reason impossible1 because no man can believe that which he thinks to be incredible2 and the impossibility of a thing is the best reason any man can have to think a thing incredible4 ,so that the meaning of ,st4 ,paul's question is1 why should it be thought a thing impossible that ,god should raise the dead8 ,to come then to the business3 ,i shall endeavor to show that there is no sufficient reason why men should look upon the resurrection of the dead as a thing impossible to ,god4 ,why should it be thought a thing incredible 7that is1 impossible7 with you1 that ,god should raise the dead8 which question implies in it these three things3 #a4 ,that it is above the power of nature to raise the dead4 #b4 ,but it is not above the power of ,god to raise the dead4 #c4 ,that ,god should be able to do this is by no means incredible to natural reason4 ,first4 ,this question implies that it is above the power of nature to raise the dead2 and therefore the apostle puts the question very cautiously1 why should it be thought incredible that ,god should raise the dead8 by which he seems to grant that it is impossible to any natural power to raise the dead2 which is granted on all hands4 ,secondly4 ,but this question does plainly imply that it is not above the power of ,god to do this4 ,tho the raising of the dead to life be a thing above the power of nature1 yet why should it be thought incredible that ,god1 who is the author of nature1 should be able to do this8 and indeed the apostle's putting the question in this manner takes away the main ground of the objection against the resurrection from the impossibility of the thing4 ,for the main reason why it was looked upon as impossible was1 because it was contrary to the course of nature that there should be any return from a perfect privation to a habit1 and that a body perfectly dead should be restored to life again3 but for all this no man that believes in a ,god who made the world1 and this natural frame of things1 but must think it very reasonable to believe that ,he can do things far above the power of anything that ,he hath made4 ,thirdly4 ,this question implies that it is not a thing incredible to natural reason that ,god should be able to raise the dead4 ,i do not say that by natural light we can discover that ,god will raise the dead2 for that1 depending merely upon the will of ,god1 can no otherwise be certainly known than by divine revelation3 but that ,god can do this is not at all incredible to natural reason4 ,and this is sufficiently implied in the question which ,st4 ,paul asks1 in which he appeals to ,festus and ,agrippa1 neither of them ,christians1 why should it be thought a thing incredible with you that ,god should raise the dead8 ,and why should he appeal to them concerning the credibility of this matter if it be a thing incredible to natural reason8 ,that it is not1 ,i shall first endeavor to prove1 and then to answer the chief objections against the possibility of it4 ,and ,i prove it thus3 it is not incredible to natural reason that ,god made the world1 and all the creatures in it2 that mankind is ,his offspring2 and that ,he gives us life and breath1 and all things4 ,this was acknowledged and firmly believed by many of the heathens4 ,and indeed1 whoever believes that the being of ,god may be known by natural light1 must grant that it may be known by the natural light of reason that ,god made the world2 because one of the chief arguments of the being of ,god is taken from those visible effects of wisdom1 and power1 and goodness1 which we see in the frame of the world4 ,now ,he that can do the greater can undoubtedly do the less2 ,he that made all things of nothing1 can much more raise a body out of dust2 ,he who at first gave life to so many inanimate beings1 can easily restore that which is dead to life again4 ,it is an excellent saying of one of the ,jewish rabbis3 ,he who made that which was not1 to be1 can certainly make that which was once1 to be again4 ,this hath the force of a demonstration2 for no man that believes that ,god hath done the one1 can make any doubt but that ,he can1 if ,he please1 do the other4 ,this seems to be so very clear1 that they must be strong objections indeed1 that can render it incredible4 ,there are but two that ,i know of1 that are of any consideration1 and ,i shall not be afraid to represent them to you with their utmost advantage2 and they are these3 ,first1 against the resurrection in general3 it is pretended impossible1 after the bodies of men are resolved into dust1 to re-collect all the dispersed parts and bring them together1 to be united into one body4 ,the second is leveled against a resurrection in some particular instances1 and pretends it to be impossible in some cases only--viz41 when that which was the matter of one man's body does afterward become the matter of another man's body2 in which case1 say they1 it is impossible that both these should1 at the resurrection1 each have his own body4 ,the difficulty of both these objections is perfectly avoided by those who hold that it is not necessary that our bodies at the resurrection should consist of the very same parts of matter that they did before4 ,there being no such great difference between one parcel of dust and another2 neither in respect of the power of ,god1 which can easily command this parcel of dust as that to become a living body and being united to a living soul to rise up and walk2 so that the miracle of the resurrection will be all one in the main1 whether our bodies be made of the very same matter they were before1 or not2 nor will there be any difference as to us2 for whatever matter our bodies be made of1 when they are once reunited to our souls1 they will be then as much our own as if they had been made of the very same matter of which they consisted before4 ,besides that1 the change which the resurrection will make in our bodies will be so great that we could not know them to be the same1 tho they were so4 ,now upon this supposition1 which seems philosophical enough1 the force of both these objections is wholly declined4 ,but there is no need to fly to this refuge2 and therefore ,i will take this article of the resurrection in the strictest sense for the raising of a body to life1 consisting of the same individual matter that it did before2 and in this sense1 ,i think1 it has generally been received by ,christians1 not without ground1 from ,scripture4 ,i will only mention one text1 which seems very strongly to imply it3 and the sea gave up the dead which were in it2 and death and the grave delivered up the dead which1 were in them2 and they were judged every man according to his works4 ,now why should the sea and the grave be said to deliver up their dead1 if there were not a resurrection of the same body2 for any dust formed into a living body and united to the soul1 would serve the turn8 ,we will therefore take it for granted that the very same body will be raised1 and ,i doubt not1 even in this sense1 to vindicate the possibility of the resurrection from both these objections4 ,first1 against the resurrection in general of the same body2 it is pretended impossible1 after the bodies of men are moldered into dust1 and by infinite accidents have been scattered up and down the world1 and have undergone a thousand changes1 to re-collect and rally together the very same parts of which they consisted before4 ,this the heathens used to object to the primitive ,christians2 for which reason they also used to burn the bodies of the martyrs1 and to scatter their ashes in the air1 to be blown about by the wind1 in derision of their hopes of a resurrection4 ,i know not how strong malice might make this objection to appear2 but surely in reason it is very weak2 for it wholly depends upon a gross mistake of the nature of ,god and his providence1 as if it did not extend to the smallest things2 as if ,god did not know all things that ,he hath made1 and had them not always in ,his view1 and perfectly under ,his command2 and as if it were a trouble and burden to infinite knowledge and power to understand and order the least things2 whereas infinite knowledge and power can know and manage all things with as much ease as we can understand and order any one thing2 so that this objection is grounded upon a low and false apprehension of the ,divine nature1 and is only fit for ,epicurus and his herd1 who fancied to themselves a sort of slothful and unthinking deities1 whose happiness consisted in their laziness1 and a privilege to do nothing4 ,i proceed therefore to the second objection1 which is more close and pressing2 and this is leveled against the resurrection in some particular instances4 ,i will mention but two1 by which all the rest may be measured and answered4 ,one is1 of those who are drowned in the sea1 and their bodies eaten up by fishes1 and turned into their nourishment3 and those fishes perhaps eaten afterward by men1 and converted into the substance of their bodies4 ,the other is of the cannibals2 some of whom1 as credible relations tell us1 have lived wholly or chiefly on the flesh of men2 and consequently the whole1 or the greater part of the substance of their bodies is made of the bodies of other men4 ,in these and the like cases1 wherein one man's body is supposed to be turned into the substance of another man's body1 how should both these at the resurrection each recover his own body8 ,so that this objection is like that of the ,sadducees to our ,savior1 concerning a woman that had seven husbands3 they ask1 whose wife of the seven shall she be at the resurrection8 ,so here1 when several have had the same body1 whose shall it be at the resurrection8 and how shall they be supplied that have it not8 ,this is the objection2 and in order to the answering of it1 ,i shall premise these two things3 #a4 ,that the body of man is not a constant and permanent thing1 always continuing in the same state1 and consisting of the same matter2 but a successive thing1 which is continually spending and continually renewing itself1 every day losing something of the matter which it had before1 and gaining new2 so that most men have new bodies oftener than they have new clothes2 only with this difference1 that we change our clothes commonly at once1 but our bodies by degrees4 ,and this is undeniably certain from experience4 ,for so much as our bodies grow1 so much new matter is added to them1 over and beside the repairing of what is continually spent2 and after a man come to his full growth1 so much of his food as every day turns into nourishment1 so much of his yesterday's body is usually wasted1 and carried off by insensible perspiration--that is1 breathed out at the pores of his body2 which1 according to the static experiment of ,sanctorius1 a learned physician1 who1 for several years together1 weighed himself exactly every day1 is 7as ,i remember7 according to the proportion of five to eight of all that a man eats and drinks4 ,now1 according to this proportion1 every man must change his body several times in a year4 ,it is true indeed the more solid parts of the body1 as the bones1 do not change so often as the fluid and fleshy2 but that they also do change is certain1 because they grow1 and whatever grows is nourished and spends1 because otherwise it would not need to be repaired4 #b4 ,the body which a man hath at any time of his life is as much his own body as that which he hath at his death2 so that if the very matter of his body which a man had at any time of his life be raised1 it is as much his own and the same body as that which he had at his death1 and commonly much more perfect2 because they who die of lingering sickness or old age are usually mere skeletons when they die2 so that there is no reason to suppose that the very matter of which our bodies consists at the time of our death shall be that which shall be raised1 that being commonly the worst and most imperfect body of all the rest4 ,these two things being premised1 the answer to this objection can not be difficult4 ,for as to the more solid and firm parts of the body1 as the skull and bones1 it is not1 ,i think1 pretended that the cannibals eat them2 and if they did1 so much of the matter even of these solid parts wastes away in a few years1 as being collected together would supply them many times over4 ,and as for the fleshy and fluid parts1 these are so very often changed and renewed that we can allow the cannibals to eat them all up1 and to turn them all into nourishment1 and yet no man need contend for want of a body of his own at the resurrection--viz41 any of those bodies which he had ten or twenty years before2 which are every whit as good and as much his own as that which was eaten4 ,having thus shown that the resurrection is not a thing incredible to natural reason1 ,i should now proceed to show the certainty of it from divine revelation4 ,for as reason tells us it is not impossible1 so the word of ,god hath assured us that it is certain4 ,the texts of ,scripture are so many and clear to this purpose1 and so well known to all ,christians1 that ,i will produce none4 ,i shall only tell you that as it is expressly revealed in the gospel1 so our blest ,savior1 for the confirmation of our faith and the comfort and encouragement of our hope1 hath given us the experiment of it in his own resurrection1 which is the earnest and first-fruits of ours4 ,so ,st4 ,paul tells us that ,christ is risen from the dead1 and become the first-fruits of them that slept ,and that ,christ did really rise from the dead1 we have as good evidence as for any ancient matter of fact which we do most firmly believe2 and more and greater evidence than this the thing is not capable of2 and because it is not1 no reasonable man ought to require it4 ,now what remains but to conclude this discourse with those practical inferences which our apostle makes from this doctrine of the resurrection2 and ,i shall mention these two3 ,the first for our support and comfort under the infirmities and miseries of this mortal life4 ,the second for the encouragement of obedience and a good life4 #a4 ,for our comfort and support under the infirmities and miseries of this mortal state4 ,the consideration of the glorious change of our bodies at the resurrection of the just can not but be a great comfort to us1 under all bodily pain and sufferings4 ,one of the greatest burdens of human nature is the frailty and infirmity of our bodies1 the necessities they are frequently prest withal1 the manifold diseases they are liable to1 and the dangers and terrors of death1 to which they are continually subject and enslaved4 ,but the time is coming1 if we be careful to prepare ourselves for it1 when we shall be clothed with other kind of bodies1 free from all the miseries and inconveniences which flesh and blood is subject to4 ,for these vile bodies shall be changed1 and fashioned like to the glorious body of the ,son of ,god4 ,when our bodies shall be raised to a new life1 they shall become incorruptible2 for this corruptible shall put on incorruption1 and this mortal must put on immortality2 and then shall be brought to pass the saying that is written1 death is swallowed up in victory4 ,when this last enemy is conquered1 there shall be no fleshly lusts nor brutish passions to fight against the soul2 no law in our members to war against the laws of our minds2 no disease to torment us2 no danger of death to amaze and terrify us4 ,then all the passions and appetites of our outward man shall be subject to the reason of our minds1 and our bodies shall partake of the immortality of our souls4 ,it is but a very little while that our spirits shall be crusht and clogged with these heavy and sluggish bodies2 at the resurrection they shall be refined from all dregs of corruption1 and become spiritual1 and incorruptible1 and glorious1 and every way suited to the activity and perfection of a glorified soul and the spirits of just men made perfect4 #b4 ,for the encouragement of obedience and a good life4 ,let the belief of this great article of our faith have the same influence upon us which ,st4 ,paul tells it had upon him4 ,i have hope toward ,god that there shall be a resurrection of the dead1 both of the just and unjust2 and herein do ,i exercise myself always to have a conscience void of offense toward ,god and toward man4 ,the firm belief of a resurrection to another life should make every one of us very careful how we demean ourselves in this life1 and afraid to do anything or to neglect anything that may defeat our hopes of a blest immortality1 and expose us to the extreme and endless misery of body and soul in another life4 ,particularly1 it should be an argument to us1 to glorify ,god in our bodies and in our spirits2 and to use the members of the one and the faculties of the other as instruments of righteousness unto holiness4 ,we should reverence ourselves1 and take heed not only how we defile our souls by sinful passions1 but how we dishonor our bodies by sensual and brutish lusts2 since ,god hath designed so great an honor and happiness for both at the resurrection4 ,so often as we think of a blest resurrection to eternal life1 and the happy consequences of it1 the thought of so glorious a reward should make us diligent and unwearied in the service of so good a ,master and so great a ,prince1 who can and will prefer us to infinitely greater honors than any that are to be had in this world4 ,this inference the apostle makes from the doctrine of the resurrection4 ,therefore1 my beloved brethren1 be ye steadfast1 immovable1 always abounding in the work of the ,lord2 for as much as ye know that your labor is not in vain in the ,lord4 ,nay1 we may begin this blest state while we are upon earth1 by setting our hearts and affections upon the things that are above1 and having our conversation in heaven1 from whence also we look for a ,savior1 the ,lord ,jesus ,christ1 who shall change our vile bodies1 that they may be fashioned like unto his glorious body1 according to the working whereby he is able to subdue all things to himself4 ,now the ,god of peace1 who brought again from the dead our ,lord ,jesus ,christ1 the great ,shepherd of the sheep1 through the blood of the everlasting covenant1 make us perfect in every good work to do his will1 working in us always that which is pleasing in his sight1 through ,jesus ,christ1 to whom be glory forever4 ,amen4 ,,howe ,,the ,,redeemer',s ,,tears ,,over ,,lost ,,souls ,,biographical ,,note ,john ,howe1 a leading writer and divine under the ,commonwealth1 was born in #afcj1 at ,loughborough1 in ,leicestershire1 ,england4 ,he was educated at ,cambridge and ,oxford1 and ordained by ,charles ,herle1 rector of ,winwick1 whom he styled1 a primitive bishop4 ,he became chaplain to ,cromwell and his son ,richard4 ,among his contributions to ,puritan theology are ,the ,good ,man the ,living ,temple of ,god1 and ,vanity of ,men as ,mortal1 ,he was a man of intellect and imagination4 ,his sermons1 tho often long and cumbersome1 are marked by warmth of fancy and a sublimity of spirit superior to his style4 ,howe was a leading spirit in the effort made for the union of the ,congregational and ,presbyterian bodies4 ,he died in #agje4 ,,howe #afcj-agje ,,the ,,redeemer',s ,,tears ,,over ,,lost ,,souls ,and when ,he was come near1 ,he beheld the city1 and wept over it1 saying1 ,if thou hadst known1 even thou1 at least in this thy day1 the things which belong to thy peace6 ,but now they are hid from thine eyes4--,luke six41 #da1 #db4 ,such as live tinder the gospel have a day1 or a present opportunity1 for the obtaining the knowledge of those things immediately belonging to their peace1 and of whatsoever is besides necessary thereunto4 ,i say nothing what opportunities they have who never lived under the gospel1 who yet no doubt might generally know more than they do1 and know better what they do know4 ,it suffices who enjoy the gospel to understand our own advantages thereby4 ,nor1 as to those who do enjoy it1 is every one's day of equal clearness4 ,how few1 in comparison1 have ever seen such a day as ,jerusalem at this time did ,i made by the immediate beams of the ,sun of ,righteousness6 our ,lord ,himself vouchsafing to be their ,instructor1 so speaking as never man did1 and with such authority as far outdid their other teachers1 and astonished the hearers4 ,in what transports did ,he use to leave those that heard ,him1 wheresoever ,he came1 wondering at the gracious words that came out of ,his mouth6 ,and with what mighty and beneficial works was ,he went to recommend ,his doctrine1 shining in the glorious power and savoring of the abundant mercy of ,heaven1 so that every apprehensive mind might see the ,deity was incarnate4 ,god was come down to entreat with men1 and allure them into the knowledge and love of ,himself4 ,the ,word was made flesh4 ,what unprejudiced mind might not perceive it to be so8 ,he was there manifested and vailed at once2 both expressions are made concerning the same matter4 ,the divine beams were somewhat obscured1 but did yet ray through that vail2 so that ,his glory was beheld of the only-begotten ,son of ,his ,father1 full of grace and truth4 ,this ,sun shone with a mild and benign1 but with a powerful1 vivifying light4 ,in ,him was life1 and that life was the light of men4 ,such a light created unto the ,jews this their day4 ,happy ,jews1 if they had understood their own happiness6 ,and the days that followed to them 7for a while7 and the ,gentile world were not inferior1 in some respects brighter and more glorious 7the more copious gift of the ,holy ,ghost being reserved unto the crowning and enthroning of the victorious ,redeemer71 when the everlasting gospel flew like lightning to the uttermost ends of the earth1 and the word which began to be spoken by the ,lord ,himself was confirmed by them that heard ,him1 ,god also ,himself bearing them witness with signs1 and wonders1 and gifts of the ,holy ,ghost4 ,no such day hath been seen this many an age4 ,yet whithersoever this same gospel1 for substance1 comes1 it also makes a day of the same kind1 and affords always true tho diminished light1 whereby1 however1 the things of our peace might be understood and known4 ,the written gospel varies not1 and if it be but simply and plainly proposed tho to some it be proposed with more advantage1 to some with less1 still we have the same things immediately relating to our peace extant before our eyes 444 ,this day hath its bounds and limits1 so that when it is over and lost with such1 the things of their peace are forever hid from their eyes4 ,and that this day is not infinite and endless1 we see in the present instance4 ,jerusalem had her day2 but that day had its period1 we see it comes to this at last1 that now the things of her peace are hid from her eyes4 ,we generally see the same thing1 in that sinners are so earnestly prest to make use of the present time4 ,to-day if you will hear ,his voice1 harden not your hearts4 ,they are admonished to seek the ,lord while ,he may be found1 to call upon ,him when ,he is nigh4 ,it seems some time ,he will not be found1 and will be far off4 ,they are told this is the accepted time1 this is the day of salvation 444 ,as it is certain death ends the day of grace with every unconverted person1 soit is very possible that it may end with divers before they die2 by their total loss of all external means1 or by the departure of the blest ,spirit of ,god from them2 so as to return and visit them no more4 ,how the day of grace may end with a person1 is to be understood by considering what it is that makes up and constitutes such a day4 ,there must become measure and proportion of time to make up this 7or any7 day1 which is as the substratum and ground fore-laid4 ,then there must be light superadded1 otherwise it differs not from night1 which may have the same measure of mere time4 ,the gospel revelation some way or other1 must be had1 as being the light of such a day4 ,and again there must be some degree of liveliness1 and vital influence1 the more usual concomitant of light2 the night doth more dispose men to drowsiness4 ,the same sun that enlightens the world disseminates also an invigorating influence4 ,if the ,spirit of the living ,god do no way animate the gospel revelation1 and breathe in it1 we have no day of grace4 ,it is not only a day of light1 but a day of power1 wherein souls can be wrought upon1 and a people made willing to become the ,lord's4 ,as the ,redeemer revealed in the gospel1 is the light of the world1 so ,he is life to it too1 tho neither are planted or do take root everywhere4 ,in ,him was life and that life was the light of men4 ,that light that rays from ,him is vital light in itself1 and in its tendency and design1 tho it be disliked and not entertained by the most4 ,whereas therefore these things must concur to make up such a day2 if either a man's time1 his life on earth1 expire1 or if light quite fail him1 or if all gracious influence be withheld1 so as to be communicated no more1 his day is done1 the season of grace is over with him4 ,now it is plain that many a one may lose the gospel before his life end2 and possible that all gracious influence may be restrained1 while as yet the external dispensation of the gospel remains4 ,a sinner may have hardened his heart to that degree that ,god will attempt him no more1 in any kind1 with any design of kindness to him1 not in that more inward1 immediate way at all--i4e41 by the motions of ,his ,spirit1 which peculiarly can impart nothing but friendly inclination1 as whereby men are personally applied unto1 so that can not be meant2 nor by the voice of the gospel1 which may either be continued for the sake of others1 or they contained under it1 but for their heavier doom at length4 ,which1 tho it may seem severe1 is not to be thought strange1 much less unrighteous4 ,it is not to be thought strange to them that read the ,bible1 which so often speaks this sense2 as when it warns and threatens men with so much terror4 ,for if we sin wilfully after that we have received the knowledge of the truth1 there remaineth no more sacrifice for sins1 but a fearful looking for judgment1 and fiery indignation1 which shall devour the adversaries4 ,he that despised ,moses's law died without mercy1 under two or three witnesses2 of how much sorer punishment1 suppose ye1 shall he be thought worthy who hath trodden under foot the ,son of ,god1 and hath counted the blood of the covenant1 wherewith ,he was sanctified1 an unholy thing1 and hath done despite unto the ,spirit of grace8 ,and when ,it tells us1 after many overtures made to men in vain1 of ,his having given them up4 ,but my people would not hearken to my voice2 and ,israel would none of me2 so ,i gave them up unto their own hearts' lust3 and they walked in their own counsels2 and pronounces1 ,let him that is unjust be unjust still1 and let him which is filthy be filthy still1 and says1 ,in thy filthiness is lewdness1 because ,i have purged thee1 and thou wast not purged2 thou shalt not be purged from thy filthiness any more1 till ,i have caused my fury to rest upon thee4 ,which passages seem to imply a total desertion of them1 and retraction of all gracious influence4 ,and when it speaks of letting them be under the gospel1 and the ordinary means of salvation1 for the most direful purpose3 as that1 ,this child 7,jesus7 was set for the fall1 as well as for the rising1 of many in ,israel2 as that1 ,behold1 ,i lay in ,zion a stumbling1 and a rock of offense2 and1 ,the stone which the builders refused1 is made a stone of stumbling1 and a rock of offense1 even to them which1 stumble at the word1 being disobedient1 whereunto also they were appointed2 with that of our ,savior ,himself1 ,for judgment ,i am come into this world1 that they which see not might see2 and that they which see1 might be made blind4 ,and most agreeable to those former places is that of the prophet1 ,but the word of the ,lord was unto them precept upon precept1 line upon line1 here a little and there a little2 that they might go1 and fall backward1 and be broken1 and snared1 and taken4 ,and we may add1 that our ,god hath put us out of doubt that there is such a sin as that which is eminently called the sin against the ,holy ,ghost2 that a man in such circumstances1 and to such a degree1 sin against that ,spirit1 that ,he will never move or breathe upon him more1 but leave him to a hopeless ruin2 tho ,i shall not in this discourse determine or discuss the nature of it4 ,but ,i doubt not it is somewhat else than final impenitency and infidelity2 and that every one that dies1 not having sincerely repented and believed1 is not guilty of it1 tho every one that is guilty of it dies impenitent and unbelieving1 but was guilty of it before2 so it is not the mere want of time that makes him guilty4 ,whereupon1 therefore1 that such may outlive their day of grace1 is out of the question 444 ,wherefore1 no man can certainly know1 or ought to conclude1 concerning himself or others1 as long as they live1 that the season of grace is quite over with them4 ,as we can conceive no rule ,god hath set to ,himself to proceed by1 in ordinary cases of this nature2 so nor is there any ,he hath set unto us to judge by1 in this case4 ,it were to no purpose1 and could be of no use to men to know so much2 therefore it were unreasonable to expect ,god should have settled and declared any rule1 by which they might come to the knowledge of it4 ,as the case is then1 viz43 there being no such rule1 no such thing can be concluded2 for who can tell what an arbitrary1 sovereign1 free agent will do1 if he declare not his own purpose himself8 ,how should it be known1 when the ,spirit of ,god hath been often working upon the soul of man1 that this or that shall be the last act1 and that he will never put forth another8 ,and why should ,god make it known8 ,to the person himself whose case it is1 'tis manifest it could be of no benefit4 ,nor is it to be thought the ,holy ,god will ever so alter the course of ,his own proceedings but that it shall be finally seen to all the world that every man's destruction was entirely1 and to the last1 of himself4 ,if ,god had made it evident to a man that he were finally rejected1 he were obliged to believe it4 ,but shall it ever be said1 ,god hath made anything a man's duty which were inconsistent with his felicity4 ,the having sinned himself into such a condition wherein he is forsaken of ,god is indeed inconsistent with it4 ,and so the case is to stand--i4e41 that his perdition be in immediate connection with his sin1 not with his duty2 as it would be in immediate1 necessary connection with his duty1 if he were bound to believe himself finally forsaken and a lost creature4 ,for that belief makes him hopeless1 and a very devil1 justifies his unbelief in the gospel1 toward himself1 by removing and shutting up1 toward himself1 the object of such a faith1 and consequently brings the matter to this state that he perishes1 not because he doth not believe ,god reconcilable to man1 but because1 with particular application to himself1 he ought not so to believe4 ,and it were most unfit1 and of very pernicious consequence1 that such a thing should be generally known concerning others4444 ,but tho none ought to conclude that their day or season of grace is quite expired1 yet they ought to deeply apprehend the danger1 lest it should expire before their necessary work be done and their peace made4 ,for tho it can be of no use for them to know the former1 and therefore they have no means appointed them by which to know it1 'tis of great use to apprehend the latter2 and they have sufficient ground for the apprehension4 ,all the cautions and warnings wherewith the ,holy ,spirit abounds1 of the kind with those already mentioned1 have that manifest design4 ,and nothing can be more important1 or opposite to this purpose1 than that solemn charge of the great apostle3 ,work out your own salvation with fear and trembling2 considered together with the subjoined ground of it2 ,for it is ,god that worketh in you to will and to do of his own good pleasure4 ,how correspondent is the one with the other2 work for ,he works3 there were no working at all to any purpose1 or with any hope1 if ,he did not work4 ,and work with fear and trembling1 for ,he works of ,his own good pleasure1 q4d41 ',twere the greatest folly imaginable to trifle with ,one that works at so perfect liberty1 under no obligation1 that may desist when ,he will2 to impose upon so absolutely sovereign and arbitrary an ,agent1 that owes you nothing2 and from whose former gracious operations not complied with you can draw no argument1 unto any following ones1 that because ,he doth1 therefore ,he will4 ,as there is no certain connection between present time and future1 but all time is made up of undepending1 not strictly coherent1 moments1 so as no man can be sure1 because one now exists1 another shall2 there is also no more certain connection between the arbitrary acts of a free agent within such time2 so that ,i can not be sure1 because ,he now darts in light upon me1 is now convincing me1 now awakening me1 therefore ,he will still do so1 again and again4 ,upon this ground then1 what exhortation could be more proper than this8 ,work out your salvation with fear and trembling4 ,what could be more awfully monitory and enforcing of it than that ,he works only of mere good will and pleasured ,how should ,i tremble to think1 if ,i should be negligent1 or undutiful1 ,he may give out the next moment1 may let the work fall1 and me perish8 ,and there is more especial cause for such an apprehension upon the concurrence of such things as these3 #a4 ,if the workings of ,god's ,spirit upon the soul of a man have been more than ordinarily strong and urgent1 and do not now cease3 if there have been more powerful convictions1 deeper humiliations1 more awakened fears1 more formed purposes of a new life1 more fervent desires that are now vanished1 and the sinner returns to his dead and dull temper4 #b4 ,if there be no disposition to reflect and consider the difference1 no sense of his loss1 but he apprehends such workings of spirit in him unnecessary troubles to him1 and thinks it well he is delivered and eased of them4 #c4 ,if in the time when he was under such workings of the ,spirit he had made known his case to his minister1 or any godly friend1 whose company he now shuns1 as not willing to be put in mind1 or hear any more of such matters4 #d4 ,if1 hereupon he hath more indulged sensual inclination1 taken more liberty1 gone against the check of his own conscience1 broken former good resolutions1 involved himself in the guilt of any grosser sins4 #e4 ,if conscience1 so baffled1 be now silent1 lets him alone1 grows more sluggish and weaker1 which it must as his lusts grow stronger4 #f4 ,if the same lively1 powerful ministry which before affected him much1 now moves him not4 #g4 ,if especially he is grown into a dislike of such preaching--if serious godliness1 and what tends to it1 are become distasteful to him--if discourses of ,god1 and of ,christ1 of death and judgment1 and of a holy life1 are reckoned superflous and needless1 are unsavory and disrelished--if he have learned to put disgraceful names upon things of this import1 and the persons that most value them live accordingly--if he hath taken the seat of the scorner1 and makes it his business to deride what he had once a reverence for1 or took some complacency in4 #h4 ,if1 upon all this1 ,god withdraw such a ministry1 so that he is now warned1 admonished1 exhorted and striven with1 as formerly1 no more4 ,oh1 the fearful danger of that man's case6 ,hath he no cause to fear lest the things of his peace should be forever hid from his eyes8 ,surely he hath much cause of fear1 but mot of despair4 ,fear in this case would be his great duty1 and might yet prove the means of saving him--despair would be his very heinous and destroying sin4 ,if yet he would be stirred up to consider his case1 whence he is fallen1 and whither he is falling1 and set himself to serious seekings of ,god1 cast down himself before ,him1 abase himself1 cry for mercy as for his life1 there is yet hope in his case4 ,god may make here an instance what ,he can obtain of ,himself to do for a perishing wretch4 ,but if with any that have lived under the gospel1 their day is quite expired1 and the things of their peace now forever hid from their eyes1 this is in itself a most deplorable case1 and much lamented by our ,lord ,jesus ,himself4 ,that the case is in itself most deplorable1 who sees not8 ,a soul lost6 a creature capable of ,god6 upon its way to ,him6 near to the kingdom of ,god6 shipwrecked in the port6 ,oh1 sinner1 from how high a hope art thou fallen6 into what depths of misery and we6 ,and that it was lamented by our ,lord is in the text4 ,he beheld the city 7very generally1 we have reason to apprehend1 inhabited by such wretched creatures7 and wept over it4 ,this was a very affectionate lamentation4 ,we lament often1 very heartily1 many a sad case for which we do not shed tears4 ,but tears1 such tears1 falling from such eyes6 the issues of the purest and best-governed passion that ever was1 showed the true greatness of the cause4 ,here could be no exorbitancy or unjust excess1 nothing more than was proportional to the occasion4 ,there needs no other proof that this is a sad case than that our ,lord lamented it with tears1 which that ,he did we are plainly told1 so that1 touching that1 there is no place for doubt4 ,all that is liable to question is1 whether we are to conceive in ,him any like resentments of such cases1 in ,his present glorified state8 ,indeed1 we can not think heaven a place or state of sadness or lamentation1 and must take heed of conceiving anything there1 especially on the throne of glory1 unsuitable to the most perfect nature1 and the most glorious state4 ,we are not to imagine tears there1 which1 in that happy region are wiped away from inferior eyes--no grief1 sorrow1 or sighing1 which are all fled away1 and shall be no more1 as there can be no other turbid passion of any kind4 ,but when expressions that import anger or grief are used1 even concerning ,god ,himself1 we must sever in our conception everything of imperfection1 and ascribe everything of real perfection4 ,we are not to think such expressions signify nothing1 that they have no meaning1 or that nothing at all is to be attributed to ,him under them4 ,nor are we again to think they signify the same thing with what we find in ourselves1 and are wont to express by those names4 ,in the divine nature there may be real1 and yet most serene1 complacency and displacency--viz41 that1 unaccompanied by the least commotion1 that impart nothing of imperfection1 but perfection rather1 as it is a perfection to apprehend things suitably to what in themselves they are4 ,the holy ,scriptures frequently speak of ,god as angry1 and grieved for the sins of men1 and their miseries which ensue therefrom4 ,and a real aversion and dislike is signified thereby1 and by many other expressions1 which in us would signify vehement agitations of affection1 that we are sure can have no place in ,him4 ,we ought1 therefore1 in our own thoughts to ascribe to ,him that calm aversion of will1 in reference to the sins and miseries of men in general2 and in our own apprehensions to remove to the utmost distance from ,him all such agitations of passion or affection1 even tho some expressions that occur carry a great appearance thereof1 should they be understood according to human measures1 as they are human forms of speech4 ,as1 to instance in what is said by the glorious ,god ,himself1 and very near in sense to what we have in the text1 what can be more pathetic than that lamenting wish1 ,oh1 that my people had hearkened unto me1 and ,israel had walked in my ways6 ,but we must take heed lest1 under the pretense that we can not ascribe everything to ,god that such expressions seem to import1 we therefore ascribe nothing4 ,we ascribe nothing1 if we do not ascribe a real unwillingness that men should sin on1 and perish1 and consequently a real willingness that they should turn to ,him1 and live1 which so many plain texts assert4 ,and therefore it is unavoidably imposed upon us to believe that ,god is truly unwilling of some things which ,he doth not think fit to interpose ,his omnipotency to hinder1 and is truly willing of some things which ,he doth not put forth ,his omnipotency to effect4 ,we can not1 therefore1 doubt but that1 #a4 ,he distinctly comprehends the truth of any such case4 ,he beholds1 from the throne of ,his glory above1 all the treaties which are held and managed with sinners in ,his name1 and what their deportments are therein4 ,his eyes are as a flame of fire1 wherewith ,he searcheth hearts and trieth reins4 ,he hath seen therefore1 sinner1 all along every time an offer of grace hath been made to thee1 and been rejected2 when thou hast slighted counsels and warnings that have been given thee1 exhortations and treaties that have been prest upon thee for many years together1 and how thou hast hardened thy heart against reproofs and threatenings1 against promises and allurements1 and beholds the tendency of all this1 what is like to come to it1 and that1 if thou persist1 it will be bitterness in the end4 #b4 ,that ,he hath a real dislike of the sinfulness of thy course4 ,it is not indifferent to ,him whether thou obeyest or disobeyest the gospel1 whether thou turn and repent or no2 that ,he is truly displeased at thy trifling1 sloth1 negligence1 impenitency1 hardness of heart1 stubborn obstinacy1 and contempt of ,his grace1 and takes real offense at them4 #c4 ,he hath real kind propensions toward thee1 and is ready to receive thy returning soul1 and effectually to mediate with the offended majesty of ,heaven for thee1 as long as there is any hope in thy case4 #d4 ,when ,he sees there is no hope1 ,he pities thee1 while thou seest it not1 and dost not pity thyself4 ,pity and mercy above are not names only2 'tis a great reality that is signified by them1 and that hath place here in far higher excellency and perfection than it can with us poor mortals here below4 ,ours is but borrowed and participated from that first fountain and original above4 ,thou dost not perish unlamented even with the purest heavenly pity1 tho thou hast made thy case incapable of remedy2 as the well tempered judge bewails the sad end of the malefactor1 whom justice obliges him not to spare or save4 ,and that thou mayst not throw away thy soul and so great a hope1 through mere sloth and loathness to be at some pains for thy life1 let the text1 which hath been thy directory about the things that belong to thy peace1 be also thy motive1 as it gives thee to behold the ,son of ,god weeping over such as would not know those things4 ,shall not the ,redeemer's tears move thee8 ,o hard heart6 ,consider what these tears import to this purpose4 #a4 ,they signify the real depth and greatness of the misery into which thou are falling4 ,they drop from an intellectual and most comprehensive eye1 that sees far and pierces deep into things1 hath a wide and large prospect2 takes the comfort of that forlorn state into which unreconcilable sinners are hastening1 in all the horror of it4 ,the ,son of ,god did not weep vain and causeless tears1 or for a light matter2 nor did ,he for ,himself either spend ,his own or desire the profusion of others' tears4 ,weep not for me1 ,o daughters of ,jerusalem1 etc4 ,he knows the value of souls1 the weight of guilt1 and how low it will press and sink them2 the severity of ,god's justice and the power of ,his anger1 and what the fearful effects of them will be when they finally fall4 ,if thou understandest not these things thyself1 believe ,him that did2 at least believe ,his tears4 #b4 ,they signify the sincerity of ,his love and pity1 the truth and tenderness of ,his compassion4 ,canst thou think ,his deceitful tears8 ,his1 who never knew guile8 ,was this like the rest of ,his course8 ,and remember that ,he who shed tears did1 from the same fountain of love and mercy1 shed blood too6 ,was that also done to deceive8 ,thou makest thyself a very considerable thing indeed1 if thou thinkest the ,son of ,god counted it worth ,his while to weep1 and bleed1 and die1 to deceive thee into a false esteem of ,him and ,his love4 ,but if it be the greatest madness imaginable to entertain any such thought but that ,his tears were sincere and unartificial1 the natural1 genuine expression of undissembled benignity and pity1 thou art then to consider what love and compassion thou art now sinning against2 what bowels thou spurnest2 and that if thou perishest1 'tis under such guilt as the devils themselves are not liable to1 who never had a ,redeemer bleeding for them1 nor1 that we ever find1 weeping over them4 #c4 ,they show the remedilessness of thy case if thou persist in impenitency and unbelief till the things of thy peace be quite hid from thine eyes4 ,these tears will then be the last issues of 7even defeated7 love1 of love that is frustrated of its kind design4 ,thou mayst perceive in these tears the steady1 unalterable laws of heaven1 the inflexibleness of the divine justice1 that holds thee in adamantine bonds1 and hath sealed thee up1 if thou prove incurably obstinate and impenitent1 unto perdition2 so that even the ,redeemer ,himself1 ,he that is mighty to save1 can not at length save thee1 but only weep over thee1 drop tears into thy flame1 which assuage it not2 but 7tho they have another design1 even to express true compassion7 do yet unavoidably heighten and increase the fervor of it1 and will do so to all eternity4 ,he even tells thee1 sinner1 ,thou hast despised ,my blood2 thou shalt yet have ,my tears4 ,that would have saved thee1 these do only lament thee lost4 ,but the tears wept over others1 as lost and past hope1 why should they not yet melt thee1 while as yet there is hope in thy case8 ,if thou be effectually melted in thy very soul1 and looking to ,him whom thou hast pierced1 dost truly mourn over ,him1 thou mayst assure thyself the prospect ,his weeping eye had of lost souls did not include thee4 ,his weeping over thee would argue thy case forlorn and hopeless2 thy mourning over ,him will make it safe and happy4 ,that it may be so1 consider1 further1 that1 #d4 ,they signify how very intent ,he is to save souls1 and how gladly ,he would save thine1 if yet thou wilt accept of mercy while it may be had4 ,for if ,he weep over them that will not be saved1 from the same love that is the spring of these tears1 would saving mercies proceed to those that are become willing to receive them4 ,and that love that wept over them that were lost1 how will it glory in them that are saved6 ,there ,his love is disappointed and vexed1 crossed in its gracious intendment2 but here1 having compassed it1 how will ,he joy over thee with singing1 and rest in ,his love6 ,and thou also1 instead of being revolved in a like ruin with the unreconciled sinners of old ,jerusalem1 shalt be enrolled among the glorious citizens of the new1 and triumph together with them in glory4 ,,bourdaloue ,,the ,,passion ,,of ,,christ ,,biographical ,,note ,louis ,bourdaloue was born at ,bourges1 in #afcb4 ,at the age of sixteen he entered the order of the ,jesuits and was thoroughly educated in the scholarship1 philosophy and theology of the day4 ,he devoted himself entirely to the work of preaching1 and was ten times called upon to address ,louis ,,xiv and his court from the pulpit as ,bossuet's successor4 ,this was an unprecedented record and yet ,bourdaloue could adapt his style to any audience1 and mechanics left their shops1 merchants their business1 and lawyers their court house to hear him4 ,his high personal character1 his simplicity of life1 his clear1 direct1 and logical utterance as an accomplished orator united to make him not only the preacher of kings but the king of preachers4 ,retiring from the pulpit late in life he ministered to the sick and to prisoners4 ,he died in ,paris1 #agjd4 ,,bourdaloue #afcb-agjd ,,the ,,passion ,,of ,,christ ,and there followed him a great company of people1 and of women1 which also bewailed and lamented him4 ,but ,jesus turning unto them1 said1 ,daughters of ,jerusalem1 weep not for me1 but weep for your selves1 and for your children4--,luke xxiii41 #bg1 #bh4 ,the passion of ,jesus ,christ1 however sorrowful and ignominious it may appear to us1 must nevertheless have been to ,jesus ,christ ,himself an object of delight1 since this ,god-man1 by a wonderful secret of ,his wisdom and love1 has willed that the mystery of it shall be continued and solemnly renewed in ,his ,church until the final consummation of the world4 ,for what is the ,eucharist but a perpetual repetition of the ,savior's passion1 and what has the ,savior supposed in instituting it1 but that whatever passed at ,calvary is not only represented but consummated on our altars8 ,that is to say1 that ,he is still performing the functions of the victim anew1 and is every moment virtually sacrificed1 as tho it were not sufficient that ,he should have suffered once2 at least that ,his love1 as powerful as it is free1 has given to ,his adorable sufferings that character of perpetuity which they have in the ,sacrament1 and which renders them so salutary to us4 ,behold1 ,christians1 what the love of ,god has devised2 but behold1 also1 what has happened through the malice of men6 ,at the same time that ,jesus ,christ1 in the sacrament of ,his body1 repeats ,his holy passion in a manner altogether mysterious1 men1 the false imitators1 or rather base corrupters of the works of ,god1 have found means to renew this same passion1 not only in a profane1 but in a criminal1 sacrilegious1 and horrible manner6 ,do not imagine that ,i speak figuratively4 ,would to ,god1 ,christians1 that what ,i am going to say to you were only a figure1 and that you were justified in vindicating yourselves to-day against the horrible expressions which ,i am obliged to employ6 ,i speak in the literal sense1 and you ought to be more affected with this discourse1 if what ,i advance appears to you to be overcharged2 for it is by your excesses that it is so1 and not by my words4 ,yes1 my dear hearers1 the sinners of the age1 by the disorders of their lives1 renew the bloody and tragic passion of the ,son of ,god in the world2 ,i will venture to say that the sinners of the age cause to the ,son of ,god1 even in the state of glory1 as many new passions as they have committed outrages against ,him by their actions6 ,apply yourselves to form an idea of them2 and in this picture1 which will surprize you1 recognize what you are1 that you may weep bitterly over yourselves6 ,what do we see in the passion of ,jesus ,christ8 ,a divine ,savior betrayed and abandoned by cowardly disciples1 persecuted by pontiffs and hypocritical priests1 ridiculed and mocked in the palace of ,herod by impious courtiers1 placed upon a level with ,barabbas1 and to whom ,barabbas is preferred by a blind and inconstant people1 exposed to the insults of libertinism1 and treated as a mock king by a troop of soldiers equally barbarous and insolent2 in fine1 crucified by merciless executioners6 ,behold1 in a few words1 what is most humiliating and most cruel in the death of the ,savior of the world6 ,then tell me if this is not precisely what we now see1 of what we are every day called to be witnesses4 ,let us resume2 and follow me4 ,betrayed and abandoned by cowardly disciples2 such1 ,o divine ,savior1 has been ,thy destiny4 ,but it was not enough that the apostles1 the first men whom ,thou didst choose for ,thine own1 in violation of the most holy engagement1 should have forsaken ,thee in the last scene of ,thy life2 that one of them should have sold ,thee1 another renounced ,thee1 and all disgraced themselves by a flight which was1 perhaps1 the most sensible of all the wounds that ,thou didst feel in dying4 ,this wound must be again opened by a thousand acts of infidelity yet more scandalous4 ,even in the ,christian ages we must see men bearing the character of ,thy disciples1 and not having the resolution to sustain it2 ,christians1 prevaricators1 and deserters from their faith2 ,christians ashamed of declaring themselves for ,thee1 not daring to appear what they are1 renouncing at least in the exterior what they have profest1 flying when they ought to fight2 in a word1 ,christians in form1 ready to follow ,thee even to the ,supper when in prosperity1 and while it required no sacrifice1 but resolved to abandon ,thee in the moment of temptation4 ,it is on your account1 and my own1 my dear hearers1 that ,i speak1 and behold what ought to be the subject of our sorrow4 ,a ,savior mortally persecuted by pontiffs and hypocritical priests6 ,let us not enter1 ,christians1 into the discussion of this article1 at which your piety would1 perhaps1 be offended1 and which would weaken or prejudice the respect which you owe to the ministers of the ,lord4 ,it belongs to us1 my brethren1 to meditate to-day on this fact in the spirit of holy compunction2 to us consecrated to the ministry of the altars1 to us priests of ,jesus ,christ1 whom ,god has chosen in ,his ,church to be the dispensers of ,his sacraments4 ,it does not become me to remonstrate in this place4 ,god forbid that ,i should undertake to judge those who sustain the sacred office6 ,this is not the duty of humility to which my condition calls me4 ,above all1 speaking as ,i do1 before many ministers1 the irreprehensible life of whom contributes so much to the edification of the people1 ,i am not yet so infatuated as to make myself the judge1 much less the censor of their conduct4 ,but tho it should induce you only to acknowledge the favors with which ,god prevents you1 as a contrast1 from the frightful blindness into which ,he permits others to fall1 remember that the priests and the princes of the priests1 are those whom the evangelist describes as the authors of the conspiracy formed against the ,savior of the world1 and of the wickedness committed against ,him4 ,remember that this scandal is notoriously public1 and renewed still every day in ,christianity4 ,remember1 but with fear and horror1 that the greatest persecutors of ,jesus ,christ are not lay libertines1 but wicked priests2 and that among the wicked priests1 those whose corruption and iniquity are covered with the veil of hypocrisy are ,his most dangerous and most cruel enemies4 ,a hatred1 disguised under the name of zeal1 and covered with the specious pretext of observance of the law1 was the first movement of the persecution which the ,pharisees and the priests raised against the ,son of ,god4 ,let us fear lest the same passion should blind us6 ,wretched passion1 exclaims ,st4 ,bernard1 which spreads the venom of its malignity even over the most lovely of the children of men1 and which could not see a ,god upon earth without hating ,him6 ,a hatred not only of the prosperity and happiness1 but what is yet more strange1 of the merit and perfection of others6 ,a cowardly and shameful passion1 which1 not content with having caused the death of ,jesus ,christ1 continues to persecute ,him by rending ,his mystical body1 which is the ,church2 dividing ,his members1 which are believers2 and stifling in their hearts that charity which is the spirit of ,christianity6 ,behold1 my brethren1 the subtle temptation against which we have to defend ourselves1 and under which it is but too common for us to fall6 ,a ,redeemer reviled and mocked in the palace of ,herod by the impious creatures of his court6 ,this was1 without doubt1 one of the most sensible insults which ,jesus ,christ received4 ,but do not suppose1 ,christians1 that this act of impiety ended there4 ,it has passed from the court of ,herod1 from that prince destitute of religion1 into those even of ,christian princes4 ,and is not the ,savior still a subject of ridicule to the libertine spirits which compose them8 ,they worship ,him externally1 but internally how do they regard ,his maxims8 ,what idea have they of ,his humility1 of ,his poverty1 of ,his sufferings8 ,is not virtue either unknown or despised8 ,it is not a rash zeal which induces me to speak in this manner2 it is what you too often witness1 ,christians2 it is what you perhaps feel in yourselves2 and a little reflection upon the manners of the court will convince you that there is nothing that ,i say which is not confirmed by a thousand examples1 and that you yourselves are sometimes unhappy accomplices in these crimes4 ,herod had often earnestly wished to see ,jesus ,christ4 ,the reputation which so many miracles had given ,him1 excited the curiosity of this prince1 and he did not doubt but that a man who commanded all nature might strike some wonderful blow to escape from the persecution of ,his enemies4 ,but the ,son of ,god1 who had not been sparing of ,his prodigies for the salvation of others1 spared them for ,himself1 and would not say a single word about ,his own safety4 ,he considered ,herod and his people as profane persons1 with whom he thought it improper to hold any intercourse1 and he preferred rather to pass for a fool than to satisfy the false wisdom of the world4 ,as ,his kingdom was not of this world1 as ,he said to ,pilate1 it was not at the court that ,he designed to establish ,himself4 ,he knew too well that ,his doctrine could not be relished in a place where the rules of worldly wisdom only were followed1 and where all the miracles which ,he had performed had not been sufficient to gain men full of love for themselves and intoxicated with their greatness4 ,in this corrupted region they breathe only the air of vanity2 they esteem only that which is splendid2 they speak only of preferment3 and on whatever side we cast our eyes1 we see nothing but what either flatters or inflames the ambitious desires of the heart of man4 ,what probability then was there that ,jesus ,christ1 the most humble of all men1 should obtain a hearing where only pageantry and pride prevail6 ,if ,he had been surrounded with honors and riches1 ,he would have found partisans near ,herod and in every other place4 ,but as ,he preached a renunciation of the world both to ,his disciples and to ,himself1 let us not be astonished that they treated ,him with so much disdain4 ,such is the prediction of the holy man ,job1 and which after ,him must be accomplished in the person of all the righteous2 the upright man is laughed to scorn4 ,in fact1 my dear hearers1 you know that1 whatever virtue and merit we may possess1 they are not enough to procure us esteem at court4 ,enter it1 and appear only like ,jesus ,christ1 clothed with the robe of innocence2 only walk with ,jesus ,christ in the way of simplicity2 only speak as ,jesus ,christ to render testimony to the truth1 and you will find that you meet with no better treatment there than ,jesus ,christ4 ,to be well received there1 you must have pomp and splendor4 ,to keep your station there1 you must have artifice and intrigue4 ,to be favorably heard there1 you must have complaisance and flattery4 ,then all this is opposed to ,jesus ,christ2 and the court being what it is--that is to say1 the kingdom of the prince of this world--it is not surprizing that the kingdom of ,jesus ,christ can not be established there4 ,but wo to you1 princes of the earth6 ,wo to you1 men of the world1 who despise this incarnate wisdom1 for you shall be despised in your turn1 and the contempt which shall fall upon you shall be much more terrible than the contempt which you manifest can be prejudicial4 ,a ,savior placed upon a level with ,barabbas1 and to whom ,barabbas is preferred by a blind and fickle rabble6 ,how often have we been guilty of the same outrage against ,jesus ,christ as the blind and fickle ,jews6 ,how often1 after having received ,him in triumph in the sacrament of the communion1 seduced by cupidity1 have we not preferred either a pleasure or interest after which we sought1 in violation of ,his law1 to this ,god of glory6 ,how often divided between conscience which governed us1 and passion which corrupted us1 have we not renewed this abominable judgment1 this unworthy preference of the creature even above our ,god6 ,christians1 observe this application2 it is that of ,st4 ,chrysostom1 and if you properly understand it1 you must be affected by it4 ,conscience1 which1 in spite of ourselves1 presides in us as judge1 said inwardly to us1 ,what art thou going to do8 ,behold thy pleasure on the one hand1 and thy ,god on the other3 for which of the two dost thou declare thyself8 for thou canst not save both2 thou must either lose thy pleasure or thy ,god2 and it is for thee to decide4 ,and the passion1 which by a monstrous infidelity had acquired the influence over our hearts1 made us conclude--,i will keep my pleasure4 ,but what then will become of thy ,god1 replied conscience secretly1 and what must ,i do1 ,i1 who can not prevent myself from maintaining ,his interests against thee8 ,i care not what will become of my ,god1 answered passion insolently2 ,i will satisfy myself1 and the resolution is taken4 ,but dost thou know1 proceeded conscience by its remorse1 that in indulging thyself in this pleasure it will at last submit thy ,savior to death and crucifixion for thee8 ,it is of no consequence if ,he be crucified1 provided ,i can have my enjoyments4 ,but what evil has ,he done1 and what reason hast thou to abandon ,him in this manner8 ,my pleasure is my reason2 and since ,christ is the enemy of my pleasure1 and my pleasure crucifies ,him1 ,i say it again1 let ,him be crucified4 ,behold1 my dear hearers1 what passes every day in the consciences of men1 and what passes in you and in me1 every time that we fall into sin1 which causes death to ,jesus ,christ1 as well as to our souls6 ,behold what makes the enormity and wickedness of this sin6 ,i know that we do not always speak1 that we do not always explain ourselves in such express terms and in so perceptible a manner2 but after all1 without explaining ourselves so distinctly and so sensibly1 there is a language of the heart which says all this4 ,for1 from the moment that ,i know that this pleasure is criminal and forbidden of ,god1 ,i know that it is impossible for me to desire it1 impossible to seek it1 without losing ,god2 and consequently ,i prefer this pleasure to ,god in the desire that ,i form of it1 and in the pursuit that ,i make after it4 ,this1 then1 is sufficient to justify the thought of ,st4 ,chrysostom and the doctrine of the theologians upon the nature of deadly sin 444 ,that there are men1 and ,christian men1 to whom1 by a secret judgment of ,god1 the passion of ,jesus ,christ1 salutary as it is1 may become useless1 is a truth too essential in our religion to be unknown1 and too sorrowful not to be the subject of our grief4 ,when the ,savior from the height of ,his cross1 ready to give up ,his spirit1 raised this cry toward heaven1 ,my ,god1 my ,god1 why hast thou forsaken me8 there was no one who did not suppose but that the violence of ,his torments forced from ,him this complaint1 and perhaps we ourselves yet believe it4 ,but the great ,bishop ,arnauld de ,chartres1 penetrating deeper into the thoughts and affections of this dying ,savior1 says1 with much more reason1 that the complaint of ,christ ,jesus to ,his ,father proceeded from the sentiment with which ,he was affected1 in representing to ,himself the little fruit which ,his death would produce2 in considering the small number of the elect who would profit by it2 in foreseeing with horror the infinite number of the reprobate1 for whom it would be useless3 as if ,he had wished to proclaim that ,his merits were not fully enough nor worthily enough remunerated2 and that after having done so much work ,he had a right to promise to ,himself a different success in behalf of men4 ,the words of this author are admirable3 ,jesus ,christ complains1 says this learned prelate1 but of what does ,he complain8 ,that the wickedness of sinners makes ,him lose what ought to be the reward of the conflicts which ,he has maintained2 that millions of the human race for whom ,he suffers will1 nevertheless1 be excluded from the benefit of redemption4 ,and because ,he regards ,himself in them as their head1 and themselves1 in spite of their worthlessness1 as the members of ,his mystical body2 seeing them abandoned by ,god1 ,he complains of being abandoned ,himself3 ,my ,god1 my ,god1 why hast thou forsaken me8 ,he complains of what made ,st4 ,paul groan when1 transported with an apostolic zeal1 he said to the ,galatians3 ,what1 my brethren1 is ,jesus ,christ then dead in vain8 ,is the mystery of the cross then nothing to you8 ,will not this blood which ,he has so abundantly shed have the virtue to sanctify you8 ,but here1 ,christians1 ,i feel myself affected with a thought which1 contrary as it appears to that of the apostle1 only serves to strengthen and confirm it4 ,for it appears that ,st4 ,paul is grieved because ,jesus ,christ has suffered in vain2 but ,i1 ,i should almost console myself if ,he had only suffered in vain1 and if ,his passion was only rendered useless to us4 ,that which fills me with consternation is1 that at the same time that we render it useless to ourselves1 by an inevitable necessity it must become pernicious2 for this passion1 says ,st4 ,gregory of ,nazianzen1 partakes of the nature of those remedies which1 kill if they do not heal1 and of which the effect is either to give life or to convert itself into poison2 lose nothing of this1 ,i beseech you4 ,remember1 then1 ,christians1 what happened during the judgment and at the moment of the condemnation of the ,son of ,god4 ,when ,pilate washed his hands before the ,jews and declared to them that there was nothing worthy of death in this righteous man1 but that the crime from which he freed himself rested upon them1 and that they would have to answer for it1 they all cried with one voice that they consented to it1 and that they readily agreed that the blood of this just man should fall upon them and upon their children4 ,you know what this cry has cost them4 ,you know the curses which one such imprecation has drawn upon them1 the anger of heaven which began from that time to burst upon this nation1 the ruin of ,jerusalem which followed soon after--the carnage of their citizens1 the profanation of their temple1 the destruction of their republic1 the visible character of their reprobation which their unhappy posterity bear to this day1 that universal banishment1 that exile of sixteen hundred years1 that slavery through all the earth--and all in consequence of the authentic prediction which ,jesus ,christ made to them of it when going to ,calvary1 and with circumstances which incontestably prove that a punishment as exemplary as this can not be imputed but to decide which they had committed in the person of the ,savior2 since it is evident1 says ,st4 ,augustine1 that the ,jews were never further from idolatry nor more religious observers of their law than they were then1 and that1 excepting the crime of the death of ,jesus ,christ1 ,god1 very far from punishing them1 would1 it seems1 rather have loaded them with ,his blessings4 ,you know all this1 ,i say2 and all this is a convincing proof that the blood of this ,god-man is virtually fallen upon these sacrilegious men1 and that ,god1 in condemning them by their own mouth1 altho in spite of ,himself1 employs that to destroy them which was designed for their salvation4 ,but1 ,christians1 to speak with the ,holy ,spirit1 this has happened to the ,jews only as a figure2 it is only the shadow of the fearful curses of which the abuse of the merits and passion of the ,son of ,god must be to us the source and the measure4 ,i will explain myself4 ,what do we1 my dear hearers1 when borne away by the immoderate desires of our hearts to a sin against which our consciences protest8 ,and what do we1 when1 possest of the spirit of the world1 we resist a grace which solicits us1 which presses us to obey ,god8 ,without thinking upon it1 and without wishing it1 we secretly pronounce the same sentence of death which the ,jews pronounced against themselves before ,pilate1 when they said to him1 ,his blood be upon us4 ,for this grace which we despise is the price of the blood of ,jesus ,christ1 and the sin that we commit is an actual profanation of this very blood4 ,it is1 then1 as if we were to say to ,god3 ,lord1 ,i clearly see what engagement ,i make1 and ,i know what risk ,i run1 but rather than not satisfy my own desires1 ,i consent that the blood of ,thy ,son shall fall upon me4 ,this will be to bear the chastisement of it1 but ,i will indulge my passion2 ,thou hast a right to draw forth from it a just indignation1 but nevertheless ,i will complete my undertaking4 ,thus we condemn ourselves4 ,and here1 ,christians1 is one of the essential foundations of this terrible mystery of the eternity of the punishment with which faith threatens us1 and against which our reason revolts4 ,we suppose that we can not have any knowledge of it in this life1 and we are not aware1 says ,st4 ,chrysostom1 that we find it completely in the blood of the ,savior1 or rather in our profanation of it every day4 ,for this blood1 my brethren1 adds this holy doctor1 is enough to make eternity not less frightful1 but less incredible4 ,and behold the reason3 ,this blood is of an infinite dignity2 it can therefore be avenged only by an infinite punishment4 ,this blood1 if we destroy ourselves1 will cry eternally against us at the tribunal of ,god4 ,it will eternally excite the wrath of ,god against us4 ,this blood1 falling upon lost souls1 will fix a stain upon them1 which shall never be effaced4 ,their torments must consequently never end4 ,a reprobate in hell will always appear in the eyes of ,god stained with that blood which he has so basely treated4 ,god will then always abhor him2 and1 as the aversion of ,god from ,his creature is that which makes hell1 it must be inferred that hell will be eternal4 ,and in this1 ,o my ,god1 ,thou art sovereignly just1 sovereignly holy1 and worthy of our praise and adoration4 ,it is in this way that the beloved disciple declared it even to ,god ,himself in the ,apocalypse4 ,men1 said he1 have shed the blood of ,thy servants and of ,thy prophets2 therefore they deserve to drink it1 and to drink it from the cup of ,thine indignation4 ,for they have shed the blood of saints and prophets1 and thou hast given them blood to drink4 ,an expression which the ,scripture employs to describe the extreme infliction of divine vengeance4 ,ah6 if the blood of the prophets has drawn down the scourge of ,god upon men1 what may we not expect from the blood of ,jesus ,christ8 ,if the blood of martyrs is heard crying out in heaven against the persecutors of the faith1 how much more will the blood of the ,redeemer be heard6 ,then once more1 ,christians1 behold the deplorable necessity to which we are reduced4 ,this blood which flows from ,calvary either demands grace for us1 or justice against us4 ,when we apply ourselves to it by a lively faith and a sincere repentance1 it demands grace2 but when by our disorders and impieties we check its salutary virtue1 it demands justice1 and it infallibly obtains it4 ,it is in this blood1 says ,st4 ,bernard1 that all righteous souls are purified2 but by a prodigy exactly opposite1 it is also in this same blood that all the sinners of the land defile themselves1 and render themselves1 if ,i may use the expression1 more hideous in the sight of ,god4 ,ah6 my ,god1 shall ,i eternally appear in thine eyes polluted with that blood which washes away the crimes of others8 ,if ,i had simply to bear my own sins1 ,i might promise myself a punishment less rigorous1 considering my sins as my misfortune1 my weakness1 my ignorance4 ,then1 perhaps1 ,thou wouldst be less offended on account of them4 ,but when these sins with which ,i shall be covered shall present themselves before me as so many sacrileges with respect to the blood of ,thy ,son2 when the abuse of this blood shall be mixed and confounded with all the disorders of my life2 when there shall not be one of them against which this blood shall not cry louder than the blood of ,abel against ,cain2 then1 ,o ,god of my soul ,i what will become of me in thy presence8 ,no1 ,lord1 cries the same ,st4 ,bernard affectionately1 suffer not the blood of my ,savior to fall upon me in this manner4 ,let it fall upon me to sanctify1 but let it not fall upon me to destroy4 ,let it fall upon me in a right use of the favors which are the divine overflowings of it1 and not through the blindness of mind and hardness of heart which are the most terrible punishments of it4 ,let it fall upon me by the participation of the sacred ,eucharist1 which is the precious source of it1 and not by the maledictions attached to the despisers of ,thy sacraments4 ,in fine1 let it fall upon me by influencing my conduct and inducing the practise of good works1 and let it not fall upon me for my wanderings1 my infidelities1 my obstinacy1 and my impenitence4 ,this1 my brethren1 is what we ought to ask to-day from ,jesus ,christ crucified4 ,it is with these views that we ought to go to the foot of the cross and catch the blood as it flows4 ,he was the ,savior of the ,jews as well as ours1 but this ,savior1 ,st4 ,augustine says1 the ,jews have converted into their judge4 ,avert from us such an evil4 ,may ,he ,who died to save us be our ,savior4 ,may ,he be our ,savior during all the days of our lives4 ,and may ,his merits1 shed upon us abundantly1 lose none of their efficacy in our hands1 but be preserved entire by the fruits we produce from them4 ,may ,he be our ,savior in death4 ,and at the last moment may the cross be our support1 and thus may ,he consummate the work of our salvation which ,he has begun4 ,may ,he be our ,savior in a blest eternity1 where we shall be as much the sharer in ,his glory as we have been in ,his sufferings4 ,f,,nelon ,,the ,,saints ,,converse ,,with ,,god ,,biographical ,,note ,franois de ,salignac de ,la ,mothe-,fnelon1 ,archbishop of ,cambray1 and private tutor to the heir-apparent of ,france1 was born of a noble family in ,perigord1 #afea4 ,in #afge he received holy orders1 and soon afterward made the acquaintance of ,bossuet1 whom he henceforth looked up to as his master4 ,it was the publication of his ,de l'ducation des ,filles that brought him his first fame1 and had some influence in securing his appointment in #afhi to be preceptor of the ,duke of ,burgundy4 ,in performing this office he thought it necessary to compose his own text-books1 such as would teach the vanity of worldly greatness and the loftiness of virtue4 ,he was promoted to the archbishopric of ,cambray in #afie1 and subsequently became entangled in the religious aberrations of ,madame ,guyon4 ,fnelon came into controversy with ,bossuet1 whose severity against his friend was rebuked by the ,pope1 who1 nevertheless1 condemned some of the ,archbishop of ,cambray's views4 ,fnelon submitted1 and withdrew to his diocesan see1 where he died in #agae4 ,his deep spirituality and eloquence are exemplified in the following sermon4 ,f,,nelon #afea-agae ,,the ,,saints ,,converse ,,with ,,god ,pray without ceasing4--,i ,thess4 v41 #ag ,of all the duties enjoined by ,christianity none is more essential1 and yet more neglected1 than prayer4 ,most people consider this exercise a wearisome ceremony1 which they are justified in abridging as much as possible4 ,even those whose profession or fears lead them to pray1 do it with such languor and wanderings of mind that their prayers1 far from drawing down blessings1 only increase their condemnation4 ,i wish to demonstrate1 in this discourse1 first1 the general necessity of prayer2 secondly1 its peculiar duty2 thirdly1 the manner in which we ought to pray4 ,first4 ,god alone can instruct us in our duty4 ,the teachings of men1 however wise and well disposed they may be1 are still ineffectual1 if ,god do not shed on the soul that light which opens the mind to truth4 ,the imperfections of our fellow creatures cast a shade over the truths that we learn from them4 ,such is our weakness that we do not receive1 with sufficient docility1 the instructions of those who are as imperfect as ourselves4 ,a thousand suspicions1 jealousies1 fears1 and prejudices prevent us from profiting1 as we might1 by what we hear from men2 and tho they announce the most serious truths1 yet what they do weakens the effect of what they say4 ,in a word1 it is ,god alone who can perfectly teach us4 ,st4 ,bernard said1 in writing to a pious friend--,if you are seeking less to satisfy a vain curiosity than to get true wisdom1 you will sooner find it in deserts than in books4 ,the silence of the rocks and the pathless forests will teach you better than the eloquence of the most gifted men4 ,all1 says ,st4 ,augustine1 that we possess of truth and wisdom is a borrowed good flowing from that fountain for which we ought to thirst in the fearful desert of this world1 that1 being refreshed and invigorated by these dews from heaven1 we may not faint upon the road that conducts us to a better country4 ,every attempt to satisfy the cravings of our hearts at other sources only increases the void4 ,you will be always poor if you do not possess the only true riches4 ,all light that does not proceed from ,god is false2 it only dazzles us2 it sheds no illumination upon the difficult paths in which we must walk1 along the precipices that are about us4 ,our experience and our reflections can not1 on all occasions1 give us just and certain rules of conduct4 ,the advice of our wisest1 and most sincere friends is not always sufficient2 many things escape their observation1 and many that do not are too painful to be spoken4 ,they suppress much from delicacy1 or sometimes from a fear of transgressing the bounds that our friendship and confidence in them will allow4 ,the animadversions of our enemies1 however severe or vigilant they may be1 fail to enlighten us with regard to ourselves4 ,their malignity furnishes our self-love with a pretext for the indulgence of the greatest faults4 ,the blindness of our self-love is so great that we find reasons for being satisfied with ourselves1 while all the world condemn us4 ,what must we learn from all this darkness8 ,that it is ,god alone who can dissipate it2 that it is ,he alone whom we can never doubt2 that ,he alone is true1 and knoweth all things2 that if we go to ,him in sincerity1 ,he will teach us what men dare not tell us1 what books can not--all that is essential for us to know4 ,be assured that the greatest obstacle to true wisdom is the self-confidence inspired by that which is false4 ,the first step toward this precious knowledge is earnestly to desire it1 to feel the want of it1 and to be convinced that they who seek it must address themselves to the ,father of lights1 who freely gives to him who asks in faith4 ,but if it be true that ,god alone can enlighten us1 it is not the less true that ,he will do this simply in answer to our prayers4 ,are we not happy1 indeed1 in being able to obtain so great a blessing by only asking for it8 ,no part of the effort that we make to acquire the transient enjoyments of this life is necessary to obtain these heavenly blessings4 ,what will we not do1 what are we not willing to suffer1 to possess dangerous and contemptible things1 and often without any success8 ,it is not thus with heavenly things4 ,god is always ready to grant them to those who make the request in sincerity and truth4 ,the ,christian life is a long and continual tendency of our hearts toward that eternal goodness which we desire on earth4 ,all our happiness consists in thirsting for it4 ,now this thirst is prayer4 ,ever desire to approach your ,creator and you will never cease to pray4 ,do not think that it is necessary to pronounce many words4 ,to pray is to say1 ,let ,thy will be done4 ,it is to form a good purpose2 to raise your heart to ,god2 to lament your weakness2 to sigh at the recollection of your frequent disobedience4 ,this prayer demands neither method1 nor science1 nor reasoning2 it is not essential to quit one's employment2 it is a simple movement of the heart toward its ,creator1 and a desire that whatever you are doing you may do it to ,his glory4 ,the best of all prayers is to act with a pure intention1 and with a continual reference to the will of ,god4 ,it depends much upon ourselves whether our prayers be efficacious4 ,it is not by a miracle1 but by a movement of the heart that we are benefited2 by a submissive spirit4 ,let us believe1 let us trust1 let us hope1 and ,god never will reject our prayer4 ,yet how many ,christians do we see strangers to the privilege1 aliens from ,god1 who seldom think of ,him1 who never open their hearts to ,him2 who seek elsewhere the counsels of a false wisdom1 and vain and dangerous consolations1 who can not resolve to seek1 in humble1 fervent prayer to ,god1 a remedy for their griefs and a true knowledge of their defects1 the necessary power to conquer their vicious and perverse inclinations1 and the consolations and assistance they require1 that they may not be discouraged in a virtuous life4 ,but some will say1 ,i have no interest in prayer2 it wearies me2 my imagination is excited by sensible and more agreeable objects1 and wanders in spite of me4 ,if neither your reverence for the great truths of religion1 nor the majesty of the ever-present ,deity1 nor the interest of your eternal salvation1 have power to arrest your mind and engage it in prayer1 at least mourn with me for your infidelity2 be ashamed of your weakness1 and wish that your thoughts were more under your control2 and desire to become less frivolous and inconstant4 ,make an effort to subject your mind to this discipline4 ,you will gradually acquire habit and facility4 ,what is now tedious will become delightful2 and you will then feel1 with a peace that the world can not give nor take away1 that ,god is good4 ,make a courageous effort to overcome yourself4 ,there can be no occasion that more demands it4 ,secondly4 ,the peculiar obligation of prayer4 ,were ,i to give all the proofs that the subject affords1 ,i should describe every condition of life1 that ,i might point out its dangers1 and the necessity of recourse to ,god in prayer4 ,but ,i will simply state that under all circumstances we have need of prayer4 ,there is no situation in which it is possible to be placed where we have not many virtues to acquire and many faults to correct4 ,we find in our temperament1 or in our habits1 or in the peculiar character of our minds1 qualities that do not suit our occupations1 and that oppose our duties4 ,one person is connected by marriage to another whose temper is so unequal that life becomes a perpetual warfare4 ,some1 who are exposed to the contagious atmosphere of the world1 find themselves so susceptible to the vanity which they inhale that all their pure desires vanish4 ,others have solemnly promised to renounce their resentments1 to conquer their aversions1 to suffer with patience certain crosses1 and to repress their eagerness for wealth2 but nature prevails1 and they are vindictive1 violent1 impatient1 and avaricious4 ,whence comes it that these resolutions are so frail8 ,that all these people wish to improve1 desire to perform their duty toward ,god and man better1 and yet fail8 ,it is because our own strength and wisdom1 alone1 are not enough4 ,we undertake to do everything without ,god2 therefore we do not succeed4 ,it is at the foot of the altar that we must seek for counsel which will aid us4 ,it is with ,god that we must lay our plans of virtue and usefulness2 it is ,he alone that can render them successful4 ,without ,him1 all our designs1 however good they may appear1 are only temerity and delusion4 ,let us then pray that we may learn what we are and what we ought to be4 ,by this means we shall not only learn the number and the evil effects of our peculiar faults1 but we shall also learn to what virtues we are called1 and the way to practise them4 ,the rays of that pure and heavenly light that visit the humble soul will beam on us and we shall feel and understand that everything is possible to those who put their whole trust in ,god4 ,thus1 not only to those who live in retirement1 but to those who are exposed to the agitations of the world and the excitements of business1 it is peculiarly necessary1 by contemplation and fervent prayer1 to restore their souls to that serenity which the dissipations of life and commerce with men have disturbed4 ,to those who are engaged in business1 contemplation and prayer are much more difficult than to those who live in retirement2 but it is far more necessary for them to have frequent recourse to ,god in fervent prayer4 ,in the most holy occupation a certain degree of precaution is necessary4 ,do not devote all your time to action1 but reserve a certain portion of it for meditation upon eternity4 ,we see ,jesus ,christ inviting ,his disciples to go apart1 in a desert place1 and rest awhile1 after their return from the cities1 where they had been to announce ,his religion4 ,how much more necessary is it for us to approach the source of all virtue1 that we may revive our declining faith and charity1 when we return from the busy scenes of life1 where men speak and act as if they had never known that there is a ,god6 ,we should look upon prayer as the remedy for our weakness1 the rectifier of our own faults4 ,he who was without sin prayed constantly2 how much more ought we1 who are sinners1 to be faithful in prayer6 ,even the exercise of charity is often a snare to us4 ,it calls us to certain occupations that dissipate the mind1 and that may degenerate into mere amusement4 ,it is for this reason that ,st4 ,chrysostom says that nothing is so important as to keep an exact proportion between the interior source of virtue and the external practise of it2 else1 like the foolish virgins1 we shall find that the oil in our lamp is exhausted when the bridegroom comes4 ,the necessity we feel that ,god should bless our labors is another powerful motive to prayer4 ,it often happens that all human help is vain4 ,it is ,god alone that can aid us1 and it does not require much faith to believe that it is less our exertions1 our foresight1 and our industry than the blessing of the ,almighty that can give success to our wishes4 ,thirdly4 ,of the manner in which we ought to pray4 #a4 ,we must pray with attention4 ,god listens to the voice of the heart1 not to that of the lips4 ,our whole heart must be engaged in prayer4 ,it must fasten upon what it prays for2 and every human object must disappear from our minds4 ,to whom should we speak with attention if not to ,god8 ,can ,he demand less of us than that we should think of what we say to ,him8 ,dare we hope that ,he will listen to us1 and think of us1 when we forget ourselves in the midst of our prayers8 ,this attention to prayer1 which it is so just to exact from ,christians1 may be practised with less difficulty than we imagine4 ,it is true that the most faithful souls suffer from occasional involuntary distractions4 ,they can not always control their imaginations1 and1 in the silence of their spirits1 enter into the presence of ,god4 ,but these unbidden wanderings of the mind ought not to trouble us2 and they may conduce to our perfection even more than the most sublime and affecting prayers if we earnestly strive to overcome them1 and submit with humility to this experience of our infirmity4 ,but to dwell willingly on frivolous and worldly things during prayer1 to make no effort to check the vain thoughts that intrude upon this sacred employment and come between us and the ,father of our spirits--is not this choosing to live the sport of our senses1 and separated from ,god8 #b4 ,we must also ask with faith2 a faith so firm that it never falters4 ,he who prays without confidence can not hope that his prayer will be granted4 ,will not ,god love the heart that trusts in ,him8 ,will ,he reject those who bring all their treasures to ,him1 and repose everything upon ,his goodness8 ,when we pray to ,god1 says ,st4 ,cyprian1 with entire assurance1 it is ,himself who has given us the spirit of our prayer4 ,then it is the ,father listening to the words of ,his child2 it is ,he who dwells in our hearts1 teaching us to pray4 ,but must we confess that this filial confidence is wanting in all our prayers8 ,is not prayer our resource only when all others have failed us8 ,if we look into hearts1 shall we not find that we ask of ,god as if we had never before received benefits from ,him8 ,shall we not discover there a secret infidelity that renders us unworthy of ,his goodness8 ,let us tremble1 lest1 when ,jesus ,christ shall judge us1 ,he pronounce the same reproach that ,he did to ,peter1 ,o thou of little faith1 wherefore didst thou doubt8 #c4 ,we must join humility with trust4 ,great ,god1 said ,daniel1 when we prostrate ourselves at ,thy feet1 we do not place our hopes for the success of our prayers upon our righteousness1 but upon ,thy mercy4 ,without this disposition in our hearts1 all others1 however pious they may be1 can not please ,god4 ,st4 ,augustine observes that the failure of ,peter should not be attributed to insincerity in his zeal for ,jesus ,christ4 ,he loved his ,master in good faith2 in good faith he would rather have died than have forsaken ,him2 but his fault lay in trusting to his own strength1 to do what his own heart dictated4 ,it is not enough to possess a right spirit1 an exact knowledge of duty1 a sincere desire to perform it ,we must continually renew this desire1 and enkindle this flame within us1 at the fountain of pure and eternal light4 ,it is the humble and contrite heart that ,god will not despise4 ,remark the difference which the evangelist has pointed out between the prayer of the proud and presumptuous ,pharisee and the humble and penitent publican4 ,the one relates his virtues1 the other deplores his sins4 ,the good works of the one shall be set aside1 while the penitence of the other shall be accepted4 ,it will be thus with many ,christians4 ,sinners1 vile in their own eyes1 will be objects of the mercy of ,god2 while some1 who have made professions of piety1 will be condemned on account of the pride and arrogance that have contaminated their good works4 ,it will be so because these have said in their hearts1 ,lord1 ,i thank thee that ,i am not as other men are4 ,they imagine themselves privileged2 they pretend that they alone have penetrated the mysteries of the kingdom of ,god2 they have a language and science of their own2 they believe that their zeal can accomplish everything4 ,their regular lives favor their vanity2 but in truth they are incapable of self-sacrifice1 and they go to their devotions with their hearts full of pride and presumption4 ,unhappy are those who pray in this manner6 ,unhappy are those whose prayers do not render them more humble1 more submissive1 more watchful over their faults1 and more willing to live in obscurity6 #d4 ,we must pray with love4 ,it is love says ,st4 ,augustine1 that asks1 that seeks1 that knocks1 that finds1 and that is faithful to what it finds4 ,we cease to pray to ,god as soon as we cease to love ,him1 as soon as we cease to thirst for ,his perfections4 ,the coldness of our love is the silence of our hearts toward ,god4 ,without this we may pronounce prayers1 but we do not pray2 for what shall lead us to meditate upon the laws of ,god if it be not the love of ,him who has made these laws8 ,let our hearts be full of love1 then1 and they will pray4 ,happy are they who think seriously of the truths of religion2 but far more happy are they who feel and love them6 ,we must ardently desire that ,god will grant us spiritual blessings2 and the ardor of our wishes must render us fit to receive the blessings4 ,for if we pray only from custom1 from fear1 in the time of tribulation--- if we honor ,god only with our lips1 while our hearts are far from ,him--if we do not feel a strong desire for the success of our prayers--if we feel a chilling indifference in approaching ,him who is a consuming fire--if we have no zeal for ,his glory--if we do not feel hatred for sin1 and a thirst for perfection1 we can not hope for a blessing upon such heartless prayers4 #e4 ,we must pray with perseverance4 ,the perfect heart is never weary of seeking ,god4 ,ought we to complain if ,god sometimes leaves us to obscurity1 and doubt1 and temptation8 ,trials purify humble souls1 and they serve to expiate the faults of the unfaithful4 ,they confound those who1 even in their prayers1 have flattered their cowardice and pride4 ,if an innocent soul1 devoted to ,god1 suffer from any secret disturbance1 it should be humble1 adore the designs of ,god1 and redouble its prayers and its fervor4 ,how often do we hear those who every day have to reproach themselves with unfaithfulness toward ,god complain that ,he refuses to answer their prayers6 ,ought they not to acknowledge that it is their sins which have formed a thick cloud between ,heaven and them1 and that ,god has justly hidden ,himself from them8 ,how often has ,he recalled us from our wanderings6 ,how often1 ungrateful as we are1 have we been deaf to ,his voice and insensible to ,his goodness6 ,he would make us feel that we are blind and miserable when we forsake ,him4 ,he would teach us1 by privation1 the value of the blessings that we have slighted4 ,and shall we not bear our punishment with patience8 ,who can boast of having done all that he ought to have done2 of having repaired all his past errors2 of having purified his heart1 so that he may claim as a right that ,god should listen to his prayer8 ,most truly1 all our pride1 great as it is1 would not be sufficient to inspire such presumption6 ,if then1 the ,almightly do not grant our petitions1 let us adore ,his justice1 let us be silent1 let us humble ourselves1 and let us pray without ceasing4 ,this humble perseverance will obtain from ,him what we should never obtain by our own merit4 ,it will make us pass happily from darkness to light2 for know1 says ,st4 ,augustine that ,god is near to us even when ,he appears far from us4 #f4 ,we should pray with a pure intention4 ,we should not mingle in our prayers what is false with what is real2 what is perishable with what is eternal2 low and temporal interests with that which concerns our salvation4 ,do not seek to render ,god the protector of your self-love and ambition1 but the promoter of your good desires4 ,you ask for the gratification of your passions1 or to be delivered from the cross1 of which ,he knows you have need4 ,carry not to the foot of the altar irregular desires and indiscreet prayers4 ,sigh not for vain and fleeting pleasures4 ,open your heart to your ,father in heaven1 that ,his ,spirit may enable you to ask for the true riches4 ,how can ,he grant you1 says ,st4 ,augustine1 what you do not yourself desire to receive8 ,you pray every day that ,his will may be done1 and that ,his kingdom may come4 ,how can you utter this prayer with sincerity when you prefer your own will to ,his1 and make ,his law yield to the vain pretexts with which your self-love seeks to elude it8 ,can you make this prayer--you who disturb ,his reign in your heart by so many impure and vain desires8 ,you1 in fine1 who fear the coming of ,his reign1 and do not desire that ,god should grant what you seem to pray for8 ,no6 ,if ,he1 at this moment1 were to offer to give you a new heart1 and render you humble1 and willing to bear the cross1 your pride would revolt1 and you would not accept the offer2 or you would make a reservation in favor of your ruling passion1 and try to accommodate your piety to your humor and fancies6 ,,south ,,the ,,image ,,of ,,god ,,in ,,man ,,biographical ,,note ,robert ,south1 who was born in the borough of ,hackney1 ,london1 ,england1 in #afch1 attracted wide attention by his vigorous mind and his clear1 argumentative style in preaching4 ,some of his sermons are notable specimens of pulpit eloquence4 ,a keen analytical mind1 great depth of feeling1 and wide range of fancy combined to make him a powerful and impressive speaker4 ,by some critics his style has been considered unsurpassed in force and beauty4 ,what he lacked in tenderness was made up in masculine strength4 ,he was a born satirist4 ,henry ,rogers said of him3 ,of all the ,english preachers1 ,south seems to furnish1 in point of style1 the truest specimens of pulpit eloquence4 ,his robust intellect1 his shrewd common sense1 his vehement feelings1 and a fancy always more distinguished by force than by elegance1 admirably qualified him for a powerful public speaker4 ,south became prebendary of ,westminster in #affc1 canon at ,oxford in #afgj1 and rector of ,islip in #afgh4 ,an edition of his writings was published in #ahbc4 ,he died in #agaf4 ,,south #afch-agaf ,,the ,,image ,,of ,,god ,,in ,,man ,so ,god created man in his own image1 in the image of ,god created he him4--,genesis i41 #bg4 ,how hard it is for natural reason to discover a creation before revealed1 or1 being revealed1 to believe it1 the strange opinions of the old philosophers1 and the infidelity of modern atheists1 is too sad a demonstration4 ,to run the world back to its first original and infancy1 and1 as it were1 to view nature in its cradle1 and trace the outgoings of the ,ancient of ,days in the first instance and specimen of ,his creative power1 is a research too great for any mortal inquiry2 and we might continue our scrutiny to the end of the world1 before natural reason would be able to find out when it began4 ,epicurus's discourse concerning the original of the world is so fabulous and ridiculously merry that we may well judge the design of his philosophy to have been pleasure1 and not instruction4 ,aristotle held that it streamed by connatural result and emanation from ,god1 the infinite and eternal ,mind1 as the light issues from the sun2 so that there was no instant of duration assignable of ,god's eternal existence in which the world did not also coexist4 ,others held a fortuitous concourse of atoms--but all seem jointly to explode a creation1 still beating upon this ground1 that the producing something out of nothing is impossible and incomprehensible2 incomprehensible1 indeed1 ,i grant1 but not therefore impossible4 ,there is not the least transaction of sense and motion in the whole man1 but philosophers are at a loss to comprehend1 ,i am sure they are to explain it4 ,wherefore it is not always rational to measure the truth of an assertion by the standard of our apprehension4 ,but1 to bring things even to the bare preception of reason1 ,i appeal to any one who shall impartially reflect upon the ideas and conceptions of his own mind1 whether he doth not find it as easy and suitable to his natural notions to conceive that an infinite ,almighty power might produce a thing out of nothing1 and make that to exist de novo1 which did not exist before1 as to conceive the world to have had no beginning1 but to have existed from eternity1 which1 were it so proper for this place and exercise1 ,i could easily demonstrate to be attended with no small train of absurdities4 ,but then1 besides that the acknowledging of a creation is safe1 and the denial of it dangerous and irreligious1 and yet not more1 perhaps much less1 demonstrable than the affirmative2 so1 over and above1 it gives me this advantage1 that1 let it seem never so strange1 uncouth1 and incomprehensible1 the nonplus of my reason will yield a fairer opportunity to my faith4 ,the work that ,i shall undertake from these words shall be to show what this image of ,god in man is1 and wherein it doth consist4 ,which ,i shall do these two ways3 #a4 ,negatively1 by showing wherein it does not consist4 #b4 ,positively1 by showing wherein it does4 ,for the first of these we are to remove the erroneous opinion of the ,socinians4 ,they deny that the image of ,god consisted in any habitual perfections that adorned the soul of ,adam1 but1 as to his understanding1 bring him in void of all notion1 a rude1 unwritten blank2 making him to be created as much an infant as others are born2 sent into the world only to read and to spell out a ,god in the works of creation1 to learn by degrees1 till at length his understanding grew up to the stature of his body2 also without any inherent habits of virtue in his will2 thus divesting him of all1 and stripping him of his bare essence2 so that all the perfection they allowed his understanding was aptness and docility1 and all that they attributed to his will was a possibility to be virtuous4 ,but wherein1 then1 according to their opinion1 did this image of ,god consist8 ,why1 in that power and dominion that ,god gave ,adam over the creatures2 in that he was vouched ,his immediate deputy upon earth1 the viceroy of the creation1 and lord-lieutenant of the world4 ,but that this power and dominion is not adequately and formally the image of ,god1 but only a part of it1 is clear from hence1 because then he that had most of this would have most of ,god's image2 and consequently ,nimrod had more of it than ,noah1 ,saul than ,samuel1 the persecutors than the martyrs1 and ,caesar than ,christ ,himself1 which1 to assert1 is a1 blasphemous paradox4 ,and if the image of ,god is only grandeur1 power1 and sovereignty1 certainly we have been hitherto much mistaken in our duty1 and hereafter are by all means to beware of making ourselves unlike ,god by too much self-denial and humility4 ,i am not ignorant that some may distinguish between a lawful authority and actual power1 and affirm that ,god's image consists only in the former1 which wicked princes1 such1 as ,saul and ,nimrod1 have not1 tho they possess the latter4 ,but to this ,i answer1 #a4 ,that the ,scripture neither makes nor owns such a distinction1 nor anywhere asserts that when princes begin to be wicked they cease of right to be governors4 ,add to this1 that when ,god renewed this charter of man's sovereignty over the creatures to ,noah and his family we find no exception at all1 but that ,shem stood as fully invested with this right as any of his brethren4 #b4 ,but1 secondly1 this savors of something ranker than ,socinianism1 even the tenants of the fifth monarchy1 and of sovereignty founded only upon saintship1 and therefore fitter to be answered by the judge than the divine1 and to receive its confutation at the bar of justice than from the pulpit4 ,having now made our way through this false opinion1 we are in the next place to lay down positively what this image of ,god in man is4 ,it is1 in short1 that universal rectitude of all the faculties of the soul1 by which they stand apt and disposed to their respective offices and operations1 which will be more fully set forth by taking a distinct survey of it in the several faculties belonging to the soul4 #a4 ,in the understanding4 #b4 ,in the will4 #c4 ,in the passions or affections4 ,i4 ,and1 first1 for its noblest faculty1 the understanding3 it was then sublime1 clear1 and aspiring--and1 as it were1 the soul's upper region1 lofty and serene1 free from vapors and disturbances of the inferior affections4 ,it was the leading1 controlling faculty2 all the passions wore the colors of reason2 it was not consul1 but dictator4 ,discourse was then almost as quick as intuition2 it was nimble in proposing1 firm in concluding2 it could sooner determine than now it can dispute4 ,like the sun1 it had both light and agility2 it knew no rest but in motion1 no quiet but in activity4 ,it did not so properly apprehend1 as irradiate the object2 not so much find1 as make things intelligible4 ,it did not arbitrate upon the several reports of sense1 and all the varieties of imagination1 like a drowsy judge1 not only hearing1 but also directing their verdict4 ,in sum1 it was vegete1 quick1 and lively1 open as the day1 untainted as the morning1 full of the innocence and sprightliness of youth1 it gave the soul a bright and a full view into all things1 and was not only a window1 but itself the prospect4 ,briefly1 there is as much difference between the clear representations of the understanding then and the obscure discoveries that it makes now as there is between the prospect of a casement and of a keyhole4 ,now1 as there are two great functions of the soul1 contemplation and practise1 according to that general division of objects1 some of which only entertain our speculation1 others also employ our actions1 so the understanding1 with relation to these1 not because of any distinction in the faculty itself1 is accordingly divided into speculative and practical2 in both of which the image of ,god was then apparent4 #a4 ,for the understanding speculative4 ,there are some general maxims and notions in the mind of man which are the rules of discourse and the basis of all philosophy3 as1 that the same thing can not at the same time be and not be2 that the whole is bigger than a part2 that two dimensions1 severally equal to a third1 must also be equal to one another4 ,aristotle1 indeed1 affirms the mind to be at first a mere tabula rasa1 and that these notions are not ingenit1 and imprinted by the finger of nature1 but by the later and more languid impressions of sense1 being only the reports of observation1 and the result of so many repeated experiments4 7#a47 ,that these notions are universal1 and what is universal must needs proceed from some universal1 constant principle1 the same in all particulars1 which here can be nothing else but human nature4 7#b47 ,these can not be infused by observation1 because they are the rules by which men take their first apprehensions and observations of things1 and therefore1 in order of nature1 must needs precede them2 as the being of the rule must be before its application to the thing directed by it4 ,from whence it follows that these were notions not descending from us1 but born with us1 not our offspring1 but our brethren2 and1 as ,i may so say1 such as we were taught without the help of a teacher4 ,now it was ,adam's happiness in the state of innocence to have these clear and unsullied4 ,he came into the world a philosopher1 which sufficiently appeared by his writing the nature of things upon their names2 he could view essences in themselves1 and read forms without the comment of their respective properties2 he could see consequents yet dormant in their principles1 and effects yet unborn and in the womb of their causes2 his understanding could almost pierce into future contingents2 his conjectures improving even to prophecy1 or the certainties of prediction2 till his fall1 it was ignorant of nothing but sin1 or at least it rested in the notion1 without the smart of the experiment4 ,could any difficulty have been proposed1 the resolution would have been as early as the proposal2 it could not have had time to settle into doubt4 ,like a better ,archimedes1 the issue of all his inquiries was a eureka1 a eureka1 the offspring of his brain without the sweat of his brow4 ,study was not then a duty1 night-watchings were needless1 the light of reason wanted not the assistance of a candle4 ,this is the doom of fallen man1 to labor in the fire1 to seek truth in profundo1 to exhaust his time and impair his health1 and perhaps to spin out his days and himself into one pitiful1 controverted conclusion4 ,there was then no poring1 no struggling with memory1 no straining for invention2 his faculties were quick and expedite1 they answered without knocking1 they were ready upon the first summons4 #b4 ,the image of ,god was no less resplendent in that which we call man's practical understanding2 namely1 that storehouse of the soul in which are treasured up the rules of action1 and the seeds of morality2 where1 we must observe1 that many who deny all connate notions in the speculative intellect1 do yet admit them in this4 ,now of this sort are these maxims1 ,that ,god is to be worshiped1 that parents are to be honored1 that a man's word is to be kept1 and the like2 which1 being of universal influence1 as to the regulation of the behavior and converse of mankind1 are the ground of all virtue and civility1 and the foundation of religion4 ,it was the privilege of ,adam innocent1 to have these notions also firm and untainted1 to carry his monitor in his bosom1 his law in his heart1 and to have such a conscience as might be its own casuist2 and certainly those actions must needs be regular where there is an identity between the rule and the faculty4 ,his own mind taught him a due dependence upon ,god1 and chalked out to him the just proportions and measures of behavior to his fellow creatures4 ,he had no catechism but the creation1 needed no study but reflection1 read no book but the volume of the world1 and that too1 not for the rules to work by1 but for the objects to work upon4 ,reason was his tutor1 and first principles his magna moralia4 ,the decalogue of ,moses was but a transcript1 not an original4 ,all the laws of nations1 and wise decrees of states1 the statutes of ,solon1 and the twelve tables1 were but a paraphrase upon this standing rectitude of nature1 this fruitful principle of justice1 that was ready to run out and enlarge itself into suitable demonstrations upon all emergent objects and occasions4 ,and this much for the image of ,god1 as it shone in man's understanding4 ,,ii4 ,let us in the next place take a view of it as it was stamped upon the will4 ,it is much disputed by divines concerning the power of man's will to good and evil in the state of innocence3 and upon very nice and dangerous precipices stand their determinations on either side4 ,some hold that ,god invested him with a power to stand so that in the strength of that power received1 he might1 without the auxiliaries of any further influence1 have determined his will to a full choice of good4 ,others hold that notwithstanding this power1 yet it was impossible for him to exert it in any good action without a superadded assistance of grace actually determining that power to the certain production of such an act2 so that whereas some distinguish between sufficient and effectual grace1 they order the matter so as to acknowledge some sufficient but what is indeed effected1 and actually productive of good action4 ,i shall not presume to interpose dogmatically in a controversy which ,i look never to see decided4 ,but concerning the latter of these opinions1 ,i shall only give these two remarks3 #a4 ,that it seems contrary to the common and natural conceptions of all mankind1 who acknowledge themselves able and sufficient to do many things which actually they never do4 #b4 ,that to assert that ,god looked upon ,adam's fall as a sin1 and punished it as such when1 without any antecedent sin of his1 he withdrew that actual grace from him upon the withdrawing of which it was impossible for him not to fall1 seems a thing that highly reproaches the essential equity and goodness of the divine nature4 ,wherefore1 doubtless the will of man in the state of innocence had an entire freedom1 a perfect equipendency and indifference to either part of the contradiction1 to stand1 or not to stand2 to accept1 or not to accept the temptation4 ,i will grant the will of man now to be as much a slave as any one who will have it1 and be only free to sin2 that is1 instead of a liberty1 to have only a licentiousness2 yet certainly this is not nature1 but chance4 ,we were not born crooked2 we learned these windings and turnings of the serpent3 and therefore it can not but be a blasphemous piece of ingratitude to ascribe them to ,god1 and to make the plague of our nature the condition of our creation4 ,the will was then ductile and pliant to all the motions of right reason2 it met the dictates of a clarified understanding half way4 ,and the active informations of the intellect1 filling the passive reception of the will1 like form closing with matter1 grew actuate into a third and distinct perfection of practise2 the understanding and will never disagreed2 for the proposals of the one never thwarted the inclinations of the other4 ,yet neither did the will servilely attend upon the understanding1 but as a favorite does upon his prince1 where the service is privilege and preferment2 or as ,solomon's servants waited upon him3 it admired its wisdom1 and heard its prudent dictates and counsels--both the direction and the reward of its obedience4 ,it is indeed the nature of this faculty to follow a superior guide--to be drawn by the intellect2 but then it was drawn as a triumphant chariot1 which at the same time both follows and triumphs3 while it obeyed this1 it commanded the other faculties4 ,it was subordinate1 not enslaved to the understanding3 not as a servant to a master1 but as a queen to her king1 who both acknowledges a subjection and yet retains a majesty4 ,,iii4 ,pass we now downward from man's intellect and will to the passions1 which have their residence and situation chiefly in the sensitive appetite4 ,for we must know that inasmuch as man is a compound1 and mixture of flesh as well as spirit1 the soul1 during its abode in the body1 does all things by the mediation of these passions and inferior affections4 ,and here the opinion of the ,stoics was famous and singular1 who looked upon all these as sinful defects and irregularities1 as so many deviations from right reason1 making passion to be only another word for perturbation4 ,sorrow in their esteem was a sin scarce to be expiated by another2 to pity1 was a fault2 to rejoice1 an extravagance2 and the apostle's advice1 to be angry and sin not1 was a contradiction in their philosophy4 ,but in this they were constantly outvoted by other sects of philosophers1 neither for fame nor number less than themselves3 so that all arguments brought against them from divinity would come in by way of overplus to their confutation4 ,to us let this be sufficient1 that our ,savior ,christ1 who took upon ,him all our natural infirmities1 but none of our sinful1 has been seen to weep1 to be sorrowful1 to pity1 and to be angry3 which shows that there might be gall in a dove1 passion without sin1 fire without smoke1 and motion without disturbance4 ,for it is not bare agitation1 but the sediment at the bottom1 that troubles and defiles the water2 and when we see it windy and dusty1 the wind does not 7as we used to say7 make1 but only raise a dust4 ,now1 tho the schools reduce all the passions to these two heads1 the concupiscible and the irascible appetite1 yet ,i shall not tie myself to an exact prosecution of them under this division2 but at this time1 leaving both their terms and their method to themselves1 consider only the principal and noted passions1 from whence we may take an estimate of the rest4 ,and first for the grand leading affection of all1 which is love4 ,this is the great instrument and engine of nature1 the bond and cement of society1 the spring and spirit of the universe4 ,love is such an affection as can not so properly be said to be in the soul as the soul to be in that4 ,it is the whole man wrapt up into one desire2 all the powers1 vigor1 and faculties of the soul abridged into one inclination4 ,and it is of that active1 restless nature that it must of necessity exert itself2 and1 like the fire to which it is so often compared1 it is not a free agent1 to choose whether it will heat or no1 but it streams forth by natural results and unavoidable emanations4 ,so that it will fasten upon any inferior1 unsuitable object1 rather than none at all4 ,the soul may sooner leave off to subsist than to love2 and1 like the vine1 it withers and dies if it has nothing to embrace4 ,now this affection1 in the state of innocence1 was happily pitched upon its right object2 it flamed up in direct fervors of devotion to ,god1 and in collateral emissions of charity to its neighbor4 ,it was not then only another and more cleanly name for lust4 ,it had none of those impure heats that both represent and deserve hell4 ,it was a vestal and a virgin fire1 and differed as much from that which usually passes by this name nowadays as the vital heat from the burning of a fever4 ,then for the contrary passion of hatred4 ,this we know is the passion of defiance1 and there is a kind of aversation and hostility included in its very essence and being4 ,but then 7if there could have been hatred in the world when there was scarce anything odious7 it would have acted within the compass of its proper object2 like aloes1 bitter indeed1 but wholesome4 ,there would have been no rancor1 no hatred of our brother3 an innocent nature could hate nothing that was innocent4 ,in a word1 so great is the commutation that the soul then hated only that which now only it loves1 that is1 sin4 ,and if we may bring anger under this head1 as being1 according to some1 a transient hatred1 or at least very like it1 this also1 as unruly as now it is1 yet then it vented itself by the measures of reason4 ,there was no such thing as the transports of malice or the violences of revenge1 no rendering evil for evil1 when evil was truly a nonentity and nowhere to be found4 ,anger1 then1 was like the sword of justice1 keen1 but innocent and righteous3 it did not act like fury1 then call itself zeal4 ,it always espoused ,god's honor1 and never kindled upon anything but in order to a sacrifice4 ,it sparkled like the coal upon the altar with the fervors of piety1 the heats of devotion1 the sallies and vibrations of a harmless activity4 ,in the next place1 for the lightsome passion of joy4 ,it was not that which now often usurps this name2 that trivial1 vanishing1 superficial thing1 that only gilds the apprehension and plays upon the surface of the soul4 ,it was not the mere crackling of thorns or sudden blaze of the spirits1 the exultation of a tickled fancy or a pleased appetite4 ,joy was then a masculine and a severe thing2 the recreation of the judgment1 the jubilee of reason4 ,it was the result of a real good1 suitably applied4 ,it commenced upon the solidity of truth and the substance of fruition4 ,it did not run out in voice or indecent eruptions1 but filled the soul1 as ,god does the universe1 silently and without noise4 ,it was refreshing1 but composed1 like the pleasantness of youth tempered with the gravity of age2 or the mirth of a festival managed with the silence of contemplation4 ,and1 on the other side1 for sorrow3 ,had any loss or disaster made but room for grief1 it would have moved according to the severe allowances of prudence1 and the proportions of the provocation4 ,it would not have sallied out into complaint of loudness1 nor spread itself upon the face1 and writ sad stories upon the forehead4 ,no wringing of hands1 knocking the breast1 or wishing oneself unborn2 all which are but the ceremonies of sorrow1 the pomp and ostentation of an effeminate grief1 which speak not so much the greatness of the misery as the smallness of the mind6 ,tears may spoil the eyes1 but not wash away the affliction4 ,sighs may exhaust the man1 but not eject the burden4 ,sorrow1 then1 would have been as silent as thought1 as severe as philosophy4 ,it would have been rested in inward senses1 tacit dislikes2 and the whole scene of it been transacted in sad and silent reflections4444 ,and1 lastly1 for the affection of fear3 ,it was then the instrument of caution1 not of anxiety2 a guard1 and not a torment to the breast that had it4 ,it is now indeed an unhappiness1 the disease of the soul3 it flies from a shadow1 and makes more dangers than it avoids2 it weakens the judgment and betrays the succors of reason3 so hard is it to tremble and not to err1 and to hit the mark with a shaking hand4 ,then it fixt upon ,him who is only to be feared1 ,god2 and yet with a filial fear1 which at the same time both fears and loves4 ,it was awe without amazement1 dread without distraction4 ,there was then a beauty even in this very paleness4 ,it was the color of devotion1 giving a luster to reverence and a gloss to humility4 ,thus did the passions then act without any of their present jars1 combats1 or repugnances2 all moving with the beauty of uniformity and the stillness of composure2 like a well-governed army1 not for fighting1 but for rank and order4 ,i confess the ,scripture does not expressly attribute these several endowments to ,adam in his first estate4 ,but all that ,i have said1 and much more1 may be drawn out of that short aphorism1 ,god made man upright4 ,and since the opposite weaknesses infest the nature of man fallen1 if we will be true to the rules of contraries we must conclude that these perfections were the lot of man innocent4444 ,having thus surveyed the image of ,god in the soul of man1 we are not to omit now those characters of majesty that ,god imprinted upon the body4 ,he drew some traces of ,his image upon this also1 as much as a spiritual substance could be pictured upon a corporeal4 ,as for the sect of the ,anthropomorphites1 who from hence ascribe to ,god the figure of a man1 eyes1 hands1 feet1 and the like1 they are too ridiculous to deserve a confutation4 ,they would seem to draw this impiety from the letter of the ,scripture sometimes speaking of ,god in this manner4 ,absurdity6 as if the mercy of ,scripture expressions ought to warrant the blasphemy of our opinions2 and not rather to show us that ,god condescends to us only to draw us to ,himself2 and clothes ,himself in our likeness only to win us to ,his own4 ,the practise of the papists is much of the same nature1 in their absurd and impious picturing of ,god ,almighty2 but the wonder in them is the less since the image of a deity may be a proper object for that which is but the image of a religion4 ,but to the purpose3 ,adam was then no less glorious in his externals2 he had a beautiful body1 as well as an immortal soul4 ,the whole compound was like a well-built temple1 stately without1 and sacred within4 ,the elements were at perfect union and agreement in ,his body2 and their contrary qualities served not for the dissolution of the compound1 but the variety of the composure4 ,galen1 who had no more divinity than what his physic taught him1 barely upon the consideration of this so exact frame of the body1 challenges any one1 upon a hundred years' study1 to find out how any the least fiber1 or most minute particle1 might be more commodiously placed1 either for the advantage of use or comeliness4 ,his stature erect1 and tending upward to his center2 his countenance majestic and comely1 with the luster of a native beauty that scorned the poor assistance of art or the attempts of imitation2 ,his body of so much quickness and agility that it did not only contain but also represent the soul2 for we might well suppose that where ,god did deposit so rich a jewel ,he would suitably adorn the case4 ,it was a fit workhouse for sprightly1 vivid faculties to exercise and exert themselves in2 a fit tabernacle for an immortal soul1 not only to dwell in1 but to contemplate upon2 where it might see the world without travel1 it being a lesser scheme of the creation1 nature contracted a little cosmography or map of the universe4 ,neither was the body then subject to distempers1 to die by piecemeal1 and languish under coughs1 catarrhs1 or consumptions4 ,adam knew no disease so long as temperance from the forbidden fruit secured him4 ,nature was his physician1 and innocence and abstinence would have kept him healthful to immortality4 ,the two great perfections that both adorn and exercise man's understanding1 are philosophy and religion3 for the first of these1 take it even among the professors of it where it most flourished1 and we shall find the very first notions of common-sense debauched by them4 ,for there have been such as have asserted1 that there is no such thing in the world as motion3 that contradictions may be true4 ,there has not been wanting one that has denied snow to be white4 ,such a stupidity or wantonness had seized upon the most raised wits that it might be doubted whether the philosophers or the owls of ,athens were the quicker sighted4 ,but then for religion2 what prodigious1 monstrous1 misshapen births has the reason of fallen man produced6 ,it is now almost six thousand years that far the greater part of the world has had no other religion but idolatry3 and idolatry certainly is the first-born of folly1 the great and leading paradox1 nay1 the very abridgment and sum total of all absurdities4 ,for is it not strange that a rational man should worship an ox1 nay1 the image of an ox8 ,that he should fawn upon his dog8 ,bow himself before a cat8 ,adore leeks and garlic1 and shed penitential tears at the smell of a deified onion8 ,yet so did the ,egyptians1 once the famed masters of all arts and learning4 ,and to go a little further1 we have yet a stronger instance in ,isaiah1 ,a man hews him down a tree in the wood1 and a part of it he burns1 with the residue thereof he maketh a god4 ,with one part he furnishes his chimney1 with the other his chapel4 ,a strange thing that the fire must first consume this part and then burn incense to that4 ,as if there was more divinity in one end of the stick than in the other2 or1 as if he could be graved and painted omnipotent1 or the nails and the hammer could give it an apotheosis6 ,briefly1 so great is the change1 so deplorable the degradation of our nature1 that whereas we bore the image of ,god1 we now retain only the image of man4 ,in the last place1 we learn hence the excellency of ,christian religion1 in that it is the great and only means that ,god has sanctified and designed to repair the breaches of humanity1 to set fallen man upon his legs again1 to clarify his reason1 to rectify his will1 and to compose and regulate his affections4 ,the whole business of our redemption is1 in short1 only to rub over the defaced copy of the creation1 to reprint ,god's image upon the soul1 and1 as it were1 to set forth nature in a second and fairer edition2 the recovery of which lost image1 as it is ,god's pleasure to command1 and our duty to endeavor1 so it is in ,his power only to effect2 to whom be rendered and ascribed1 as is most due1 all praise1 might1 majesty1 and dominion1 both now and forever more4 ,amen4 ,,end ,,of ,,vol4 ,,ii4