The Parable of the Pilgrim, Parable · Chapter 17
CAP. XVII.
What place Prayer, Hearing of Sermons, Reading of Good Books, Receiving the Sacrament; have in the Religion of Jeſus. And of what uſe they are to Pilgrims.
AND that you may be able to make a better judgement of what I have ſaid, and I may alſo return to the occaſion and beginning of this diſcourſe, let me intreat you to conſider well the nature and ends of Prayer to God. It is manifeſt from the life of Jeſus that it is but a part of that duty and obedience that we owe to God, and yet it is a powerful means to bring us to all the reſt. It is the converting and turning about of our minds and hearts to the original of our Being. It is our reflecting and looking back upon him from whom we came. It is our circling and winding about (as Heathens themſelves have well conceived) to that point from which we took our beginning, that we may be faſt united to God and never be divided from him. It is an acknowledgement of God in all his perfections: An expreſſion of our dependance and ſubjection: an oblation of our ſelves, both ſoul and body to him. Think therefore to what purpoſes it moſt naturally ſerves: for it being a thing of daily uſe, you may judge thereby what the great buſineſs of Chriſtianity or Believing is. Doth it miniſter chiefly to our confidence of being ſaved; and are we to ſwell our ſelves by this breath with great hopes that we are beloved of God? Or rather is it not moſt properly ſubſervient to the putting of us into a ſtate of Salvation, and the rendring us fit objects of the Divine Love. It is not intended to inſpire us with conceits that we are the children of God, but to breathe into us the ſpirit of ſons, and to impreſs upon us the image of him upon whom we fix our eyes. It is the elevation of our minds to him, and the faſtning of our eyes upon him, in order to our being made more like him. It is the oblation of our ſelves to his uſes and ſervice, and not a giving of our ſelves to be ſaved by him. Here we place our minds in the brightneſs of his heavenly light. Here we expoſe our cold affections to the warmth and heat of the Sun of righteouſneſs. We behold our Lord moſt clearly in theſe devout Meditations; and by the frequency of them, we ſhall learn his carriage and geſtures, and conform all our actions to the excellent model of his. I beſeech you deſcend into your own heart and if you know what it is to pray, tell me what Faith it is which you feel then moſt ſtirring in your heart. Is it only a relyance on Chriſt, and an application of his merits to your ſoul? Or is it not rather a vigorous application of your mind to him, that you may feel him more, begetting and promoting his life in your heart? Is it not a ſtrong deſire to be touched by him, to be impreſſed with his likeneſs, to be joyned to him and made one ſpirit with him; and in one word, that you may be made more ready and diſpoſed to every good work? I will evidently convince you that this is the great end of Prayer, and conſequently, the main work of believing on the Son of God.
We are, you know, of kin to two Worlds, and placed in the middle between Heaven and Earth. With our Heads we touch the one, and with our Feet we ſtand upon the other. Man is the common term wherein theſe two meet and are combined. By his ſuperiour faculties he holds communion with the inward and ſpiritual world, and by his lower he feels the outward and corporeal. But there is a great difference between the correſpondence which we hold with one, and that which we maintain with the other. For to this ſenſible World we lye open & bare, but between us and the inviſible World there is a groſs cloud and vail of fleſh which interpoſes. Or to ſpeak more plainly; Our ſenſes have nothing that comes between them and their objects to hinder their free approach to them; whereas our underſtanding hath thoſe very objects wherewith they are prepoſſeſſed, to interrupt the light of coeleſtial things which ſhine upon it. The outward man is continually expoſed to the ſtrokes of the things of this outward World, and without any difficulty or pains is moved by them: but our Mind is not ſo patent to the things of the other, nor is our Will ſo eaſily inclined by them. For they being already impreſſed and engaged by ſenſible objects, theſe lye between us and the higher Regions; and they having enjoyed a long familiarity with them before we received notice of any thing elſe beſide; it will require ſome labour to bring us and thoſe Nobler objects together. In ſhort, the ſenſes have nothing elſe to do, but only to receive thoſe things which preſent themſelves before them, nor are they ſolicited by any other enjoyments: But our minds and wills are haled two waies, and ſolicited by this World as well as by the other; ſo that to perceive that which is Divine we muſt remove this out of the way, and pull our ſouls from thoſe thoughts and deſires wherein theſe lower things have intangled our hearts. Unleſs our Underſtanding draw her ſelf aſide to the contemplation of Divine Truths, and thereby carry the Will to the taſte of an higher Good, it cannot be avoided but that we become meer men of this World, and by being wholly carnal, loſe our acquaintance with the other caeleſtial Country. We ſhall be altogether fraught with fleſhly opinions and affections, and have nothing remaining in us of a ſpiritual ſenſe. This therefore breeds an abſolute neceſſity of conſtant holy Meditation, and devout Prayers. By the one of which our mind being abſtracted from, and elevated beyond the things of corporeal ſenſe, is brought to a converſe and familiarity with heavenly notions: and by the other our Will is poſſeſſed with ſpiritual inclinations; nay, raviſhed into the embraces of a Divine Good. Meditation furniſhes our Underſtanding with right opinions, and noble thoughts: and Prayer carries our Will to the love of them, and joyns our affections faſt unto them. By the one we are tyed in our mind, and by the other in our choice to the better World. This, it is manifeſt, is the natural and true uſe of theſe devout exerciſes: to diſpoſe our ſouls by drawing them away from theſe inferiour enjoyments, to receive communications from above, and to be made partakers of a Divine Nature. There is no queſtion to be made of it, that God loves to impart himſelf to rational Beings. But in what manner, I beſeech you, can he do it, unleſs it be by our Underſtandings and Wills rightly diſpoſed? And what other end therefore can theſe two have which put us in a fit diſpoſition and capacity for him; than to bring us to that true knowledge and love of him, whereby we partake of his nature. In theſe you muſt employ your ſelf, and they are to be thought more neceſſary than any other buſineſs; but yet you ſee they are but the means and way to a Divine State, and have ſomething beyond themſelves which they are to effect: and that is the bringing of us to the life of the bleſſed Jeſus.
If Prayer be not thus deſigned, and do not produce ſuch fruit, it is ſo far from procuring us acceptance with God (though it be top full of that Faith which relyes upon Chriſt) that it proves a thing very fulſome and diſpleaſing unto him. It is a meer noiſe and clamour in his ears, than which there cannot be any thing more troubleſome and offenſive. He loves not to be diſturbed with ſuch ſounds as have nothing in them, but flattery and nauſeous commendations of him. He cares not for being extolled by ſuch unhallowed mouths. It is a great injury to him to be praiſed and magnified by evil doers. He hates the pretences of their Friendſhip, and loathes the complements which they load him withall. He cannot indure to have his Courts filled with theſe impudent people; leſt he ſhould be thought ſuch an one as themſelves. As the Sacrifices of old were eſteemed no better than Murders, and all the offerings but ſo many butcheries which were committed, when they left themſelves behind, and brought not their hearts and affections to be offered up to God: So are all mens confident Prayers and Devotions now, no better than prophanations of his Name, and a kind of blaſphemy, or evilſpeaking of him; while they are enemies to the Life of God, and deſpiſers of good works. They do moſt baſely reproach him in the world, by taking upon them the title of his greateſt Favourites. They expoſe him to ſcorn, by appropriating to themſelves the name of his ſervants. There cannot be a greater wrong to him, than to make men believe, that he is a lover of ſuch filthy Hypocrites. You have obſerved, no doubt, that the Sacrifices in ancient times were called the Meat of God, and the Food or proviſion that was made for his Houſe. And yet in the company of evil works they are ſaid to be an Abomination to him; and he profeſſes that he had as lief they had brought him a Dog, as offer a Lamb, and that a Swine would have been as acceptable as the fatteſt of their Bullocks. He proteſts that his ſoul abhorred their New Moons, and ſolemn Aſſemblies: that their Incenſe was an unſavoury ſtink, and that the Fat and Blood of their Beaſts, were no better than their Dung and Ordure. He bids them bring him no more vain oblations. He ſaith, that he was full of them, and nauſeated the Table that they ſpread for him. And in plain terms he lets them know that it was to no purpoſe to multiply their Prayers, for he could not hear them. And ſo truly may you aſſure your ſelf, that though pious Prayers are now moſt prevalent and forcible with him, yet the grunting of Swine, or the howling of Wolves are altogether as welcome; as the clamorous petitions of thoſe who ſue for his Love, without any thorow amendment of their lives. He deteſts thoſe bawling worſhippers, who intend nothing elſe but to drown the cry of their ſins, and to make him deaf to the accuſations which their iniquity brings againſt them. Their breath is an unwholeſome and infectious vapour, which poiſons the World, and is the Peſt of Religion. Their meetings and aſſemblies are ſo many conſpiracies againſt the Authority and Life of God. Their words do but wound his ears, and their loud cryes are but ſo many aſſaults and batteries againſt Heaven. He hates to ſee thoſe hands lifted up unto him, which will inſtantly be lifted up againſt him. He cannot indure they ſhould lay hold on him, and eſteems ſuch rude attempts to be the committing of a rape upon his mercy, and an indeavour to force his favour. He hath opened no way for ſuch bold acceſs unto him. He rever intended to incourage ſuch impudence. Their zeal is a ſtrange fire which kindles another in Heaven againſt them. And notwithſtanding all their fawnings upon him, the Dogs which follow them to the place of their aſſemblies, ſhall as ſoon be accepted as themſelves. And therefore be ſure to make your Prayers touch your own heart before you expect they ſhould reach Heaven. Let them work upon your ſelf, before you aſſume a conſidence that they will have the deſired effect upon God.
And now I have little to ſay concerning the hearing of Sermons, reading of the Bible, and other good Books (which you ſay there are many think do compoſe the whole of a Religious life) for it is plain enough they can have no other end than to furniſh your mind with pious Meditations, and diſpoſe your will to Prayer, and all other holy duties. You cannot well think that theſe have any other place in the godly life, than that of Inſtruments and Helps whereby to arrive at it. And it is very eaſie to know from what hath been diſcourſed, what Sermons are moſt to be regarded. Not thoſe which give your fancy a pleaſure, and tickle your imagination: but thoſe which powerfully enlighten your underſtanding, and move your will to the choice of that which is right and Good. There are too many of thoſe frivolous Hearers, who are more pleaſed with little gingles, and the tinkling of words, than with the moſt perſwaſive arguments which the moſt piercing reaſon in the world can urge upon their hearts. But their puniſhment is heavy enough for this levity; they being condemned for ever to be fools or children, whoſe minds are inchanted with the Rhiming of words, or with their countermarching and the ringing of changes upon them, or other ſuch like adulterate Ware, which would fain paſs for wit and elegance. Next to the love of Gibberiſh, and of canting phraſes, there is no greater dotage than this, of courting the diſeaſes, corruptions, and the rotten carkaſe of eloquence, and ſleighting the life and ſpirit of it. One would wonder that reaſonable ſouls ſhould delight in toying and playing with letters and ſyllables. There is nothing more ſtrange unleſs it be this; that there are a company of men to be found who are at a great deal of pains to trim themſelves with theſe tinſel ornaments, and with much curioſity ſtudy to ſpeak abſurdly. It is not their negligence, but they take a care to trifle. They do not ſlip unawares into childiſh expreſſions, but they fall into them by deſign.
But if you would be wiſe and good, you muſt open your ears to plain words, and ſtrong ſenſe, to proper and ſignificant language, which brings along with it powerful and convincing arguments; to that which ſtrikes and penetrates into the ſoul, and doth not meerly glide ſmoothly over the ſurface of it. You muſt not come to be tickled, but to be taught; not to be pleaſed, but to be made better; not that a man may ſpeak to your guſt, but to your neceſſities. You muſt not think you have ſpent your time well when the Truth peeps into your ſoul, but ſtops at the door; or when your will is ſleightly moved, and then ſtands ſtill: but when the light pierces into your mind, and makes a broad day there; when a ſecret fire creeps into your veins; and continues to burn in your heart; when all your affections are carried away, and remain in the poſſeſſion of Truth.
And for this purpoſe you muſt read the Holy Scriptures themſelves, not to ſtore your mind with high notions, or to repleniſh it with a large furniture, and matter of diſcourſe, or to find ſupport for ſome of your opinions; but to get a ſtock of efficacious reaſons for well doing, and to over-power your heart by the force of them to conſent unto it.
And let this be your Rule alſo in reading other pious Books: For there are too many who regard only the lighteſt things in any diſcourſe: the fringes, the lace, and other ornaments, more than they do the body it ſelf. They note the pretty ſtories, the apt ſimilitudes, and here and there a ſmall ſentence which ſmites their fancy; but mind not the clear reaſons, the nervous arguments, and much leſs the whole ſcope and deſign of the treatiſe which they read. Much like ſome Writers we have ſeen, who reporting the Hiſtory of their times; take notice of little more than of Juſtings and Tornaments, of Bear-baitings, and lanching of Ships, and ſuch like frivolous matters which are of no moment. Or like thoſe Beggars, who travelling many Countries, behold a great number of fair buildings: but know nothing either of the perſons or the furniture, or the order and regular form which is to be obſerved in them.
I think it is not amiſs to add that this likewiſe is the end you ought to propound to your ſelf in all your conferences with wiſe and pious ſouls, who may give you great aſſiſtance in your journey to Jeruſalem. Not to breed in your ſelf an opinion that you are Religious, becauſe you frequent their company; but to receive greater illumination of mind from their Torches, and to have your heart warmed with a greater love to God at their holy Fires.
And here it will be ſeaſonable at the concluſion of this diſcourſe, to admoniſh you of a thing which may do you very much ſervice, and ſave you abundance of trouble which elſe may ariſe in your mind. There are many things, as you ſee, that will further you in well doing, viz. Prayer, Reading and Hearing the Word of God; Meditation, Conference with good men, and ſuch like; ſome of theſe, you muſt underſtand, will ſerve your purpoſe at one time, and ſome at another, according as you are diſpoſed, and they ſhall be found efficacious for the end to which they are deſigned. There is a great variety alſo in theſe, of which you may make an advantage, if you chuſe that uſe and practice of them which you ſhall find to have moſt power in it at the preſent, to withdraw your mind from worldly vanities, to mortifie your paſſions, and to eſtabliſh your will in the Love of Jeſus. As for inſtance; ſometimes it will be fit for you to Meditate, and ſometimes to Pray, and ſometimes to Converſe with your friends: and it is not ſo much to be aſkt, which of theſe you ſhall chuſe, as which of them will beſt at that inſtant advance you in your way, and move your will with the greateſt force to virtuous actions. And then in Meditation, there is the Life of Chriſt and his Death; his Reſurrection and his Glory; his Coming again to Judgment, and the Life of the World to come; the long Experience you have had of his Goodneſs; the Inſtances which he daily gives of his Providence; the Example of all his Saints; and an hundred things beſides to exerciſe your thoughts; and have a great virtue in them to make you do your duty toward God and Man. In like manner there are ſundry Books, in the reading of which you may imploy your time (though I would rather have you chuſe the beſt, than a multitude) and ſeveral waies of praying and addreſſing your Petitions to God, which may every one of them have their places and ſeaſons according as you ſhall be diſpoſed to ſerve your ſoul of them. And therefore if you perceive that ſome of them through cuſtom and long uſe do in time loſe their Savour and their Power to increaſe the Love of God in you, and it ſeems to you there may be more profit in another way; take that new courſe, and leave the former without any ſcruple. For that Meditation which will not now affect you, at another time will prove more efficacious than any elſe; and that way of opening your ſoul to God, which now you forſake, will come about again to be in uſe. Only of this you muſt take a great care, to ſtir up your ſelf to a continual attendance upon the Publick Service of God. For that is a neceſſary acknowledgment of his Supreme Authority and Dominion in the World: and though you feel your ſelf indiſpoſed, dull and heavy at certain times in theſe addreſſes, yet there is this good alwayes done; that by your very preſence there you have paid part of your homage to him, have owned him to be your Lord and Governour, and confeſſed that he is worthy of all Honour and Service. But, as for the reſt, though the inclination and reſolution of your heart to love Jeſus, and to be like to him, muſt be unchangeable; nevertheleſs the wayes and means which are to be imployed to the nouriſhing and ſtrengthning of your reſolution, may and ought to be changed, according as you feel your ſelf diſpoſed, and find them to be effectual.
But eſpecially let me remember you of this Advice which was long ſince given me by a good man, NOT TO BIND YOUR SELF UNALTERABLY TO VOLUNTARY CUSTOMS. Since theſe are impoſed upon us by our ſelves, we may grant our ſelves a releaſe when we we ſee it moſt convenient, and not tye our ſelves unto them, as if there were an indiſpenſible obligation lying upon our conſcience. The rigorous obſervance of theſe, doth alwayes hinder the freedom of the heart in the Love of Jeſus, when a better courſe to promote us in it doth preſent it ſelf to our choice. And therefore do not think there is any neceſſity that you ſhould alwayes pray in the ſame way, or pray ſo long, or read ſo many Chapters in a day, or ſtudy ſuch a Book whereby you have reaped much benefit, or think every day of the very ſame things; but you are at liberty to do in theſe matters as ſhall moſt conduce to the ends for which they ſerve, and that is, The quickning of you to live agreeably to the Rules of Sobriety, Righteouſneſs and Godlineſs. Be not timerous and fearful of ſtepping aſide out of your ordinary courſe, when you only leave what you have bound upon your ſelf by your own will, and go to do the Will of God. If we can do well, what matter is it, though it be not in the form that we have preſcribed? If our buſineſs be effected, why ſhould we trouble our heads becauſe it was not done in the order and method that we appointed? Is it not a madneſs to deny our ſelves a natural happineſs, becauſe we cannot have it according to the precepts of Art? It is juſt as if a man would not ſpeak nor hear Reaſon, unleſs it be in mode and figure; or as if a man would not be ſaved from drowning, unleſs a friend would bring a Boat to fetch him out of the water: or as if a captive Prince ſhould refuſe to ſatisfie his hunger, unleſs all his ſervants and attendants were admitted to wait upon him. What a ſottiſh obſtinacy is this, thus to adhere to our Rules? What a rigorous Juſtice is it, that makes us unjuſt to our ſelves? What ſhall we do with this ſcrupulous Piety, which claps fetters and bolts upon our own leggs? We ſhould wonder if a man, to obſerve ſome unneceſſary terms of Law, ſhould ſuffer all Laws to periſh; and it is no leſs ſtrange if to maintain ſome free impoſitions, we ſuſtain a loſs in the moſt neceſſary improvements of our ſouls. This extreme right is an extreme injury. It would be an offence againſt reaſon, not to offend here againſt a form. And we ſhould very much depart from God, if we did not here depart a little from our ſelves.
To this let me add another thing, which it will be profitable to you to be adviſed of; which is, that when you are following Jeſus in acts of Juſtice or Charity, or any of the reſt, you do as ſtrongly attract and draw down the bleſſing of Heaven upon you, as by the beſt devotions which you perform upon your knees. You do not think, I believe, that they are the words which you ſpeak, that have any virtue to charm the caeleſtial Powers, but that the Love to God which is expreſſed in Prayer, invites him to come and dwell with you. Now this Love is teſtified as much in other actions of an Holy Life, eſpecially when we deny our ſelves any ſenſible good in the performance of them; and therefore they cannot chuſe but re-inforce our Prayers, and redouble our Petitions, and call ſtill for new Grace to make us able to do better. Beſides, it is to be conſidered, that doing of good being the uſe and improvement of that Grace of God which we obtain by our Prayers, it muſt needs intitle us to the right which the Promiſe of God gives us, of more Grace to be added unto that which we have already received. We render to God hereby his own with Uſury and Increaſe; and ſo cannot miſs of procuring more Talents to be lent unto us. And indeed if you enter into a ſtrict Examination of things, you will find that every act of Virtue hath the very ſame effect upon the Underſtanding and Will, which I attributed to Prayer it ſelf. For there is nothing more inlightens the Mind in the knowledge of good, than the experience and taſte which the practice of it gives us; and the Will is ſo effectually determined hereby to the choice of it, that it gets an habit, and naturally propends unto it. There is nothing can more diſpoſe the ſoul to well doing, than the doing well: and we are never more ſecure of the help of Gods good Spirit, than when we follow the motions of it.
Behold then what a dangerous Rock doth here diſcover it ſelf, upon which many have daſht and ſplit themſelves, and periſhed. Men think there is no Communion with God, but what is held by Prayer, and ſuch like holy duties. Nay, as if this was all we have to do for maintaining friendſhip with him, it hath ingroſſed the name of duty, and incloſed the greateſt part of Religion in it ſelf. A ſtrange conceit! As if in the conſtant exerciſe of an Holy Life we did not keep a fellowſhip with him, by doing the ſame that he doth, and ſhewing forth his Virtues to the World. Is there any thing more viſible than that by Righteouſneſs, Charity, Patience and ſuch like, we approach to God, and are made partakers of him? Do we not feel him by theſe things? Are we not made one Spirit and Nature with him? Doth not he dwell in us, and we in him? What is the reaſon then that men confine Divine Communion to Prayer and receiving of the Sacrament, as if we never enjoyed him but in theſe immediate addreſſes to him? What is it that makes them imagine God is here to be found, and no where elſe? They know not ſure what it is to pray, and partake of thoſe holy My ſteries. They fancy it is but the pouring out ſuch a number of words, or the ſtirring of ſome devout affections in them. Theſe they conceive wil put them in the favour of God, and ſecure them there without any further labor. Which hath cauſed, it is like the corrupted Church to increaſe the number of Sacraments, and create a great many more than God hath made. For it is an eaſie matter to receive theſe Seals of Grace, and there is no ſuch repugnance to them in our fleſhly nature as there is to the life of Jeſus. Hence it is that men would have the whole ſumm of Religion to be contained in theſe ſmall volumes. They would have all Piety cloiſtered up in theſe narrow walls, and are loath to give it a larger compaſs. Within theſe limits they would willingly have it confined, and not have it walk abroad in our common converſation in the World. But if they had any true relliſh of vertue, they would ſoon diſcern that theſe Holy Duties are preparations for whatſoever elſe we have to do. They are ſo far from excluding all the reſt, that they include them every one and carry them in their Boſome. All the Vertues reſort hither, at the time when theſe are to be perform'd. Here they all agree to meet, and (as I may ſpeak) to keep their General Rendevouz, the better to ſtrengthen and advance each other. At theſe holy retirements they all come together, to conſult for the preſerving of their common intereſt. There is not one of them abſent when we pray as we ought, or addreſs our ſelves in due manner to the Table of the Lord. Then they aſſemble themſelves to joyn in one Band, in order to the making a more powerful impreſſion upon their enemies; and to increaſe their ſtrength, the better to incounter them at all times elſe. They are all in Action at once upon theſe occaſions. And by their united force do more mightily ingage the will to the love of them at all other ſeaſons. When we pray, we make a ſolemn acknowledgment of God in all his attributes. We confeſs him to be the Cauſe of all things. We extoll his Soveraign power and Supremacy over all creatures. We acknowledge his Independency, and our ſelves to live and move and have our being in him. We aſcribe to him Liberty and Freedom in that it is in his will and choice what, and when, and how much we ſhall injoy. We give him the Glory of his Fulneſs and Alſufficiency, of his Immenſity, his Omniſciency, his Eternity and Immutability, his Goodneſs and Bounty, and of whatſoever other excellencies belongs unto him. We humble our ſelves alſo before him. We profeſs our Faith and confidence in him for all that he hath promiſed. We hope in his Mercy: and reſign our Souls and Bodies into his Hands to be governed by his Holy Laws. Prayer is the Silence of our Souls: the ſtilneſs and calm of all our Paſſions: the ſatisfaction and contentment of our Deſires: and in one word it is the Union of our Wills with the Divine.
And if you turn your eye from hence to the Holy Sacrament of Chriſts Body and Blood, there you will find the very ſame concourſe of all the Graces to aſſiſt at that ſolemn time. They all conſpire to be preſent then to wait upon our Lord; and to improve themſelves by exerting their utmoſt vigor and ſtrength in that Holy Action. The very buſineſs and imployment of a Chriſtian ſoul at that Feaſt is to celebrate the Divine Goodneſs with our higheſt praiſes, to profeſs our ſelves the Diſciples and followers of the Crucified Jeſus: to expreſs the greateſt paſſion of Love to him: to offer our Souls and Bodies to his ſervice: to accept of his yoke and take his Croſs upon our ſhoulders: to embrace each other with a fervent Charity: to open our hearts unto all the World: to excite our ſelves to the doing of good: and to proclaim forgiveneſs to all that have done us evil. Here all our troubleſome Paſſions are laid aſleep, and dare not ſo much as ſtir; being now in the preſence of our Lord. They are all huſht and ſtill; out of the Reverence they bear to him and his Soveraign Authority. Here we can neither be careful, nor angry, nor fearful, nor deſirous of any other thing but only Him and his Love. Nay, here all the inordinacy of them is quelled, ſubdued and brought under the Government of his Laws. They are not only caſt into a ſleep, but mortified and ſlain at the ſight of the Paſſion of our Lord. Anger and hatred give up the Ghoſt, and yield themſelves victims to his conquering Love. All our care for the World expires into the Boſome of God. All Fear vaniſhes, and turns into Faith and truſt in his Providence. All Pride and Vainglory dyes at the feet of his Humble Majeſty. The Impure deſires of the Fleſh receive their mortal wound, when we feel the pangs and agonies and travel of His ſoul. There is nothing left but an indignation at our ſinful ſelves, a care to pleaſe him, an holy fear to offend him, an hatred of the very garment ſpotted with the fleſh; a love of Piety, and an ambition to be like to this Holy Saviour. It would be too long, if I ſhould tell you how all the life of Jeſus was at once expreſſed in his death: and how as he hung upon the Croſs, he acted all the Vertues which he had ſo long preached and practiſed. But you will ſoon diſcern by your own obſervation if you pleaſe but to look upon him in that laſt Scene of his Tragedy; that he never gave greater inſtances of his Humility, Charity, Meekneſs, Patience, Confidence in God, and contempt of the World, then when he left it in thoſe ſhameful and ignominious torments. And therefore ſince this Crucified Jeſus is ſo lively ſet before our eyes in this Holy Sacrament, we muſt either ſhut our eyes, or elſe he will imprint ſuch an Image and draw ſuch a Picture of himſelf upon our hearts, that all thoſe Graces will ſhine together there.