the clear full Idea He had of it was proportion'd to his Beatifick Vision of God's Essence by consequence the perfectest that ever was His clearest Sight ardent Love of God were in a manner infinite So were his Knowledge his Hatred of all Mortall Sin And the Impression this Idea made upon him was the chief if not the only Reason why our Saviour could not hold from telling his Disciples My Soul is exceeding Sorrowfull Math. 26.38 even unto Death His Soul was overwhelm'd with such a Deluge of Affliction that his Grief not being able to contain it self within the Bounds of Nature violently forc'd it self through all his Pores in Tears of Bloud Ah my dear Jesus when shall I be able to make such a perfect Act of true Contrition for my Sins as Thou hast made for mine When shall I be able to say My Soul is exceeding Sorrowfull even unto Death When shall I lament my grievous Sins in Tears of Bloud Give me at least Jerem. 9.1 water to my Head Fountains to my Eyes No Contrite Heart but Thine bleeds otherwise than at the Fyes and 't is I hope enough for me if I can be so sorry for my Sins as to lament them all the days I have to live rather Die than ever Sin again VII The Saints Idea of Sin How much it humbles Them THere 's Nothing but the Grace of Jesus Christ can make us Saints There 's Nothing else can make us clearly See and heartily Detest the Malice of our Sins The greater share we have of this great Grace the more we see it detest it so much more we fear and tremble at the very thought of it as our Grace encreases we grow every day more humble by remembring it To make this out I need not write the lives of all the Saints A Pattern is enough to judge of all the Piece especially such a one as S. Deg. 5. John Climacus an ancient Father of the Church has left behind him He assures us Ar. 20. his Relation is no Fable He affirms that what he says Art 2. He saw with his own eyes that He was a whole month in their Company Ar. 27. Draw near says he all You who have provok't the wrath of God by your Offences Come Hear the Wonders He was pleas'd to let me See for my Edification Be attentive to my words all You who have a mind to reconcile your selves to God by a sincere Conversion When I was says he in the Monastery of Penitents I saw Men so extremely humbled with the grievous weight of their Offences that their cries prayers to God would even move the stones themselves With heads bow'd down eyes upon the ground I heard them say we confess O Lord we confess that we deserve to suffer all chastisements afflictions because our Sins are such that should we Summon all the Vniverse to weep for us the Tears of all the world would never make sufficient Satisfaction There remains one only thing we ask one only thing we pray for that Thou never mayst correct us in thy Anger Ps 6.1 nor chastise us in thy great displeasure but a little spare us through thy infinite Mercy T is enough O Lord that Thou deliver us from those inexplicable Torments hidden in the Center of the Earth VVe dare not ask a full perfect Pardon we who have not kept the holy Laws of our Profession but have broken them again when Thou hadst given us the most endearing Marks of Love Mercy in forgiving of our Sins Who ever saw them Laugh Who ever heard amongst them any idle Talk Who ever could observe that any Passion transported them Or any Anger mov'd them Alas they hardly knew what Anger was their great Affliction and continuall Grief had now extinguisht in them all Emotions of Resentment There was never known the least appearance of Dispute the least lashing out in Discourse the least Sign of Vainglory There was no Jollity of Feasting no Concern for the body no Love of ease pleasure no Thought of Wine no Use of fruits no Care for delicacies pleasing to the palate The Desire of all such things was quite extinct And after all there was not to be found the least Censoriousness or least appearance of an Inclination to Judge their neighbours Some of them now then would knock their breasts and as if they were already at the Gate of Heaven Open us said they O Judge of Mankind Open us the Gate of Happyness which we have shat by Sin Others would say Luke 1.79 Give light to us O Lord who sitt in Darkness in the Shades of Death guide our steps into the way of Peace Others again will the Almighty look upon as any more Is' t possible to pay our Debts satisfy for our Offences will our God once more afford us any Comfort we are laid in chains of Sin And shall we one day hear him say Come forth They always had their Hour of Death before their eyes sometimes they would say to one another what will then become of us what Sentence will our God pronounce upon us what will be our End shall we be then call'd home from Banishment to which we have been hitherto condemn'd for our Offences Shall such Criminalls as we find any favour then Such Sinners as we are Such miserable wretches coverd with Confusion Darkness Have our Prayers mounted to the Throne of God Or have they been rejected as they well deserve If well receiv'd how far have they prevail'd Have they obtaind a full Discharge or only Part Alas they could not have much force proceeding from such mouths so sinfull so impure as Ours At other times They thus discourst their fears doubts what think you Brethren Do you think that we advance Do you think that we obtain the effect of our Demands Do you think that God will once again receive us Do you think He 'l open us the Gates of Heaven VVho can tell said the Ninivites who knows but God may change the Sentence which He has pronounc't against us Though perhaps He will not free us from the rigorous Chastisements which we have deserv'd However Let us labour all we can Do whatever we are able If He open us the Gate of Heaven we are Happy if He dos not He is Just therefore never let us cease to bless Him Doubtfull as we are of what may be our Destiny we must continue all our life still knocking at the Door Perhaps our Importunity our Constancy our Perseverance may find Admittance in the End Behold the Language of the Saints Consider how their Fear Trembling humbles them in Presence of their angry God Consider the Idea which They have of Sin how different it is from what we generally have Consider the Impression which it makes upon them compare it with our Stupidness our Hardness our Insensibility
Heaven The Kingdom of God is within you Luke 17.21 Wheresoever Majesty resides the Court is there wheresoeuer the King gouverns there his Kingdom is If the Almighty gouvern all the Passions Motions Affections of our Souls if once He be the Souvereign Monarch of our Hearts if the Love of God give Law to all our Inclinations the H. Ghost is then as truly in us as a King is in his Kingdom He is no otherwise in Heaven This is that Heaven upon Earth which none can understand but those devout pious Souls who by experience Tast See how sweet God's Kingdom is Ps 33.9 where Christ gouverns by Faith the Holy Ghost by Charity or as S. Austin says whose King is Truth whose Law is Love A Spirit having no proportion with Place if we beleeve Philosophers is neither here nor there nor any where of its self but only by its Operation in a Body which is in some Place When Angels formerly appear'd with airy bodies they were truly substantially present in those human Forms which they inhabited by operating there Whatever the Airy Body seemd to do the Angel truly did the Angel mov'd the Angel walkt the Angel spoke discourst converst with men The Holy Ghost is likewise truly substantially present in the Soul of a devout pious Christian He dwells in his Heart by operating there His Heart becomes a Paradise on Earth The Love of God now planted in the middle of it is the Tree of Life Gen. 2.9 The Holy Ghost himself becomes the Angel Guardian of the Place like the Cherubin defends it with a Flaming Sword Gen. 3.24 Gal. 5. v. 25. He gives him Life we Live by the Spirit He gives him Motion we VValk by the Spirit He gives him Speech T is not You that Speak Math. 10.20 says our Saviour to his Apostles but the Spirit of God that Speaks in You. So far you see the Parallell betwixt the Presence of an Angel dwelling in an airy Body the Presence of the Holy Ghost inhabiting in us Only this difference there is Philosophers are puzzled to explain the Virtue the Operation by which an Angel moves the Body it assumes But Christians by the light of Faith have this Advantage over them They plainly read understand in Scripture that the Virtue of the Holy Ghost by which He moves gouverns us is Charity that the Operation which with us He produces in us is the Love of God above all things God the Holy Ghost is Charity 1. Jo. 4.8 He is the Consubstantiall Love of God the Father the Son If Charity inspire us if the Love of God direct us gouvern us influence the principall Designs Actions of our Life we then may reasonably hope 1. Cor. 2.12 we have not receiv'd the Spirit of this VVorld but the Spirit which is of God That Inclination which is predominant gouverns all the rest is usually call'd the Spirit of a man If this be Love of Honours Riches Pleasures of this World T is an Ambitious a Covetous a Carnall or to speak them all at once a VVorldly Spirit But if it be the Love of God above all things without any competition of Creatures 't is a Virtuous a Divine a Holy Spirit Then it is that the Love of God is diffus'd in our Hearts Rom. 5.5 by the Holy Ghost the HOLY SPIRIT which is given to us S. Paul Acts. 19.1.2 when he came to Ephesus and found certain Disciples demanded of them Have ye receiv'd the Holy Ghost since ye beleev'd And I am apt to think it would not be amiss to put the Question to the Christians of our Age. You in whose Minds Christ dwells by Faith dos the Holy Ghost dwell in your Hearts by Charity Is your Love suitable to your Creed Do you Love God as you Beleeve He deserves Do you Love Him above all things Your greatest Care is it to please your God Your greatest Grief is it to have displeas'd Him In all things which deserve Deliberation do you first consult his Law make it the Rule of all your Measures Examine well the whole Course of your Life your Actions Humours Designs What is it that employs your Mind the most What Thoughts are those which close your Eyes at Night open them next Morning Are they fixt upon the Only Necessary Do they tend to Heaven All things else what are they Are they Nothing in comparison of That If so you have receiv'd the Holy Ghost the Spirit of God Io. 14. v. 17. whom the VVorld cannot receive But if the Souvereign Inclination of your Hearts be Love of Honours Riches Pleasures if your greatest Grief Trouble be your disappointment of Success in these if upon all occasions you consult your Inclinations the Maximes of the World You then may answer as the Ephesians did Alas we are but litle acquainted with this Holy Spirit we have scarce heard of him we know not what He is A VVorldly Spirit we have more acquaintance with But as for the Spirit of God He is a Stranger to us We say our Prayers we frequent the Sacrements we are in the common road of customary Duties But our Ambitious Spirit our impatient Love of Honour is such that we are more concern'd for an Affront than for a Mortall Sin Our Avaritious Spirit our insatiable Love of Riches is so violent that we had rather hazard the loss of all the Heaven we pretend to than expose the Treasure we possess Our Carnall Spirit our incontinent Love of Pleasure is so passionate that we had rather quitt our Right to all the Eternall Joys above than any way deny our selves the rotten satisfaction we seek for here below In short we love this World so much that if we might but always have it at Command 't is All we ask We wish no more VVe have receiv'd the Spirit of this VVorld 1. Cor. 2.12 I hope I may be pardon'd if I am a litle importune in pressing home this Question Acts. 19.2 Have you receiv'd the Holy Ghost Eternity depends upon 't Your Choice of Heaven or Hell Your being Children of God or of the Divel Your being Sav'd or Damn'd for ever All This what is All if This be not All This depends upon the Answer to this necessary Question Rom. 8.16 As Many as are led by the Spirit of God says Saint Paul They are the Children of God Compute your Actions Words Thoughts from Morning to Night from Day to Day Dos the Spirit of God direct lead you Or the Spirit of this World If the Spirit of God You are the Children of God If not Hear what the Apostle says If any Man have not the Spirit of Christ He is none of his Rom. 8.9 He is not a Brother of Christ He is not an adoptive Son of his Eternall Father He has a Father in Hell
viewing all of them together Upon mount Thabor when the Glory of his Blessed Soul shin'd through his body like the Sun through a transparent cloud upon the dazled eyes of his Disciples giving them a glympse of the Eternall Glory we expect hereafter Our Saviour seem'd to be as much delighted with the prospect of his Passion as with all the joys of Heaven and as upon another occasion Jo. 4.31.34 when his Disciples pray'd him to eat He told them My meat is to do the will of Him that sent me finish his work So when they desir'd Him to stay and make Tabernacles Luke 9.30.33 it was his joy delight to talk with Moyses Elias of his Decease his Passion which he should accomplish v. 31. at Hierusalem Ah Christians you have reason to admire wonder that the God of all your comfort is now heavy disconsolate 2. Cor. 1.3 But you will fear and tremble more than wonder if you seriously reflect that all his Grief proceeded chiefly from the terrible Idea which He had of Sin not his but ours S. Hierome says Apud D. Tho. In Cat. His greatest Grief proceeded not from fear of suffering because He came to Suffer But He cheifly griev'd for Judas for the Scandall of the Apostles and the Reprobation of the People c. ... This agrees exactly with our Saviour's words Luke 23.27.28 to those who follow'd Him to Calvary when turning to the women who lamented Him He said Daughters of Hierusalem weep not for me only weep also for your selves for your children Weep not for me My torments will be short weep for your selves your torments if you do not weep repent mend will be Eternall Alas the Torments which I willingly freely suffer for your sake are Nothing to the Pains of Hell which you for ever will endure unless by penitentiall tears mixt with my bloud You wash away your Sins v. 31. If they do thus in the green wood what will they do in the Dry If I though Innocent suffer thus for your Sins You who are Guilty what are you like to suffer for your own If I who am true God the only beloved Son of my Eternall Father who never once offended Him if because I interpose betwixt you his Justice I am thus severely treated what will become of miserable Creatures grievous Sinners who so often have offended Him if they do not joyn their tears with mine if they are not afflicted with me for their Sins for which I dy upon the Cross Levit. 23.29 Every Soul who upon this day is not afflicted shall perish Every Soul who thinks upon this Day and is not afflicted with his dying Saviour is not heartily afflicted for those Sins for which He dies shall certainly perish Neither does it contradict what commonly is said that One great Difference betwixt our Saviour his Martyrs was that by a miracle of Grace He gave them that undaunted Courage which by a greater miracle He now refus'd to himself T is true He freely sufferd in himself the Naturall Fear of Death to shew himself True Man as well as God to let us see at once the Weakness of our Nature the Power of Grace and comfort us by making it appear that such Infirmities of Nature are not Sins as long as Reason gouverns them Resignation submitts to the will of God But yet there is another greater Difference betwixt his Case theirs Martyrs who die for God's sake are Secure of their Success they are sure not to suffer in vain they are certain to possess All that they desire to enjoy eternally their God to whom they Sacrifice their Lives This is the reason why our Martyrs look Death boldly in the face with open armes receive it go to meet it with the same assurance as if they went to Heaven Let the Body suffer all the worst of Pains the Soul is unconcern'd Anima de Deo suo semper secura S. Cypr. the Soul is secure of God the Soul is in Heaven before hand When Man dies to enjoy God he is sure he shall enjoy him But alas it is not so when Jesus dies for Man He dies to gain his Love at the same time knows that he will prove ungratefull He dies to enjoy him in Heaven foresees he will be damn'd for all Eternity The lively apprehension of his torments all together was enough to make him Sorrowfull even to Death but however if he have promis'd himself the Eternall Salvation of all those dear-bought Souls for which He died the joyfull assurance of so happy a Success would have eas'd the burthen of his Grief His torments all of them would have been well come upon that condition But to sweat bloud in vain to be scourg'd to no purpose to spend the last drop of his sacred veins to no effect was an Affliction not to be supported without praying his Eternall Father to have pitty compassion on Him Math. 26.30 Father if it be possible dispence at least with this part of my Sentence Let me die But do not let me die in vain T is said of Joseph in the Book of Genesis 45.15 He kiss'd all his Brethren wept over every one of them I may say the same of Jesus in the Garden of Gethsemane He griev'd for All is brethren wept over every one of them in particular He saw before his eyes the Sins of every person in the World the Graces which he would from time to time bestow upon us the neglect of all his Offers abuse of all his Favours He foresaw every Temptation which we yield to griev'd to see it He foresaw each profanation of the Sacrament which we frequent unworthyly and fainted with grief when He thought how often his most precious Bloud would by our fault become the Poyson of our Souls He foresaw in the whole course of our Lives where when how we would resist render ineffectuall all the Directions Admonitions Exhortations of his Ministers and fell into a bloudy Sweat at the very thought of our Ingratitude by which the chief means of attaining Everlasting Happyness serve only in the end to justifie our Sentence of Eternall Misery Isaiah 35.4.6 He bore our Griefs He carried our Sorrows He took upon him the Iniquities of us All and every one of our most grievous Sins appear'd to him in a more hideous shape than ever it appear'd to any Creature Mortall Sin is as Bad as God is Good It separates us from our God leaves our Souls as Empty as our God is Great So that as God is infinitely Good the Malice of a Mortall Sin is infinitely Evill As none of us can understand the infinite Goodness of the one so none of us are able to conceive the infinite Malice of the other Christ himself as God could comprehend them Both as Man He comprehended neither But yet