ture as far as they please, if they think it safe; but ought not to be angry with those who had rather expect further discoveries in the other world: where we shall be more knowing by a "purer and more perfect illumination of the most high Trinity," (as St. Greg. Naz. speaks elsewherey,) and yet more modest, and apt to adore the incomprehensible God, the Father, Son, and Holy Ghost. Whose testimony is so full to satisfy us there will be such an happy state, that, before I pass to the other three witnesses on earth, I cannot but rest a while, and consider what a great way we are advanced towards a strong and settled belief of eternal life, if these things be well digested in our minds.

If we would but always lay before our eyes these records, and were as well acquainted with them as we are with our evidences for our estates, if they were as fresh in our minds as the words of a record which we are to plead in some court where we have a cause to be heard, or the title to our whole estate tried and determined, I do not see how we should possibly doubt of this promise which our Lord hath made to his followers, nor how we should lose the joy and comfort of it in this world of sorrows. Let all those who have taken the pains to read thus far in this treatise be so kind to themselves, as, on all occasions, to recollect what they have read, and in their quiet thoughts to put themselves often in mind that the Father hath said this is true by a voice from heaven at several times: when Jesus was baptized, when he was upon the holy mount, and before a multitude of people he testified that eternal life is in him. The Word also hath shown us this glorious state when he appeared to St. Stephen, to St. Paul, to his beloved St. John; who have all communicated their knowledge to us, and told us that he assured them he lives, and that we shall live by him. The Holy Ghost likewise hath declared this, by coming down upon him, and upon his apostles, and upon his faithful ones. And then they cannot choose but rely most firmly upon such ample and unquestionable testimonies, and be very much affected with this full assurance of faith which God works in us. There would be no reason, I am sure, why

* Orat. xi. τῆς ἀνωτάτω Τριάδος ἔλλαμψις, κ. τ. λ. [ed. Ben. Orat. viii. § 23, tom. i. p. 232 C.]

they should not as strongly believe and expect the glory that Jesus will give us, though they do not now see it, as we all do the performance of the promise of any person of known honesty and ability, though at a great distance from us. No doubt the faith of Christians would be immovable did they ponder these things; they would never call it into dispute after such demonstrations, whether there be another life or no. Yea, they themselves would become immovable, and steadfast, and abundant in the work of our Lord, because the very same witnesses tell them that this is the only way to eternal happiness, which cannot be compassed by any means but by patient continuance in well doing.

How well then would it be with them could we but prevail with all Christian souls to spend some time every day in calling to mind what they have heard these heavenly witnesses say? If they would but east up their eyes every morning towards heaven, and think, there Jesus is; there he lives in great honour and glory; there he sits at the right hand of the throne of God; there St. Stephen saw him; in such glory St. Paul and St. John beheld him; from thence they heard him speak, and make most gracious promises to them; he sent the Holy Ghost from thence to be his witness; there he is preparing a place for all them that have the heart to follow him; thither he will receive our spirits to behold his glory; and with him shall all good men live for ever in unconceivable joy. How would these thoughts inspire and ravish their hearts! How would they change and transform them into quite other things! How mean and contemptible would our petty enjoyments, which now so tempt us, seem in comparison with that divine condition! How impossible would it be to persuade us to yield to the breach of any of his commands, and thereby forfeit such happiness! Yea, how easy, sweet, and pleasant would it be to do as he bids us, in hope of such an incomparable recompense! I leave every one to make trial of it, that he may be able to tell, if he can, what power and force there is in this settled belief.

It is reported by him that writes the Life of Laurentius Justinianus, that when he was a youth, about nineteen years

z [See his Life, written by his nephew Bernardo Justiniani, (Moreri, sub nom.) and prefixed to his works, p. 2. ed. fol. Ven. 1606.]

old, which is an age, you know, most slippery and subject to danger, he thought he saw, one day or night, (I know not well whether,) a beautiful virgin approaching towards him, and thus addressing her speech to him: "Why dost thou, O young man, thus disquiet thine heart and waste thy strength in a vain pursuit of many things, whereon thou pourest forth thy affections? why dost thou seek for rest in such trivial enjoyments? That which thou art so desirous of is in my power to bestow upon thee. And if thou wilt resolve to take me for thy spouse, I promise to bring with me such a portion of peace and contentment as no other person can enrich thee withal." The young man, you may well suppose, was much taken with so rare a feature, and such fair promises, which moved him to crave that he might know her name, and the family from which she was descended. To which she answered, "I am the wisdom of God; that is my name, thence is my parentage: if thou wilt accept of the offer, I will be thine, and give all I have to thee." The youth, says the story, instantly consented; and after he had drawn a contract between them, thought she took her leave of him, and went away to provide for the wed-ding. Upon this he awaked, and imagined the vision instructed him to betake himself to a monastical life. Which he presently vowed; concluding that in that retirement he was to complete his marriage to the wisdom of God, when he had quitted the empty pleasures of the world.

However fabulous this story may prove, (which seems to have been composed in imitation of that vision of Hercules which many Greek writers mention,) you may make it true if you please. For, behold how the true wisdom of God, our blessed Lord and Saviour, presents himself to you. He hath appeared in most admirable beauty and a glorious form to many of his servants, which they have described, and left us the picture of. In his gospel he is so lively expressed, that we cannot, if we look upon him, but behold him as the only-begotten of the Father, the brightness of his glory, and the character of his person. Would it would but please you to listen to the offers he makes you, the portion of life and glory hereafter, together with true peace and contentment here, which he will assure to you. O that you would but draw a lively image of these things in your mind, and represent the King of glory as

soliciting your heart to his service! Do you not believe that it would be infinitely more obliging than such an apparition as that now named? Would it not more easily make you abandon the sinful pleasures of this world than the other made him forsake the lawful? Would not the beauty of our Saviour, and the splendour of his glory in the heavens set before your eyes, be more enamouring than any imaginary or real beauty whatsoever? Would not these words of his be more piercing than any other, I will give to him that overcomes to inherit all things; and, I will be his God, and he shall be my son? Would it not transport our hearts with joy to hear that he will be contracted to us, and assure us of such a dowry with himself in the heavens? Would it not make all his commands so far from being grievous, that we should think them sweet and delicious above all the pleasures wherein sensual men are drowned? He can make no doubt of it that hath not lost his reason, and is able to understand what the difference is between such a certain truth as this and a dream, and between the commands of our Lord and the obedience which that youth undertook to perform.

Jesus is certainly in the heavens, he sits at the right hand of the majesty on high, he unfeignedly wishes we would be espoused to him, he will settle an eternal inheritance upon us; and he doth not require us to go into monasteries and deserts, to live like hermits and anchorets, to immure ourselves from all society, (though, if he did, we should have no ill bargain of it,) but only to retire seriously into ourselves, and there often meet with him; to live soberly, righteously, and godly while we are in the world; to let no company draw us from his precepts; nor suffer any creature to rob him of our affection. And what a reasonable demand this is, you will then see, when you heartily believe this eternal life which he hath promised. Believe, and then you will think there is nothing too much or too hard to be done or suffered for the attaining such a glorious life with our Saviour: which moved St. Stephen to suffer stoning, and St. Paul to be in deaths often, and St. John to endure banishment in a most desolate island, and worse things afterward, that they might be so happy.

And let us with honest hearts, desirous to be what God

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would have us, beg the assistance of the Holy Ghost to guide us in this way of understanding, which we shall find incomparably the best, to settle in our mind a sense of the happiness to come. For when the soul comes to the perfection of the Spirit, wholly purged from all affections, and united to the Spirit, the Comforter, by an unspeakable communion, so that by this heavenly mixture it becomes worthy to be a spirit, it is all light, all eye, all spirit, all joy, all rest, all exultation, all love, all goodness and sweetness."... "It becomes hereby privy to the counsels of the heavenly King, and knows his secrets. It hath a confidence in the Almighty, and enters into his palace, where the angels and the spirits of the saints are, though it be as yet in this world. For though it hath not attained the entire inheritance prepared for it there, yet it is secure from the earnest it hath received, as if it were crowned and possessed of the kingdoma."

Who would not labour then to be so happy, not only hereafter, but also here? there in possession, and here in hope! What a work is it to ascend up into heaven! What laborious steps can lead us to so great an height? What are the sweats of this mortal life to those eternal recompences? By what pains shall we be worthy of friendship with our Maker? How shall we make ourselves a proper habitation for him to dwell in? for he hath said, I and my Father will come and dwell in him that loves me and keeps my commands. This is the end of the good we have in hope: this is the heavenly kingdom: this is the enjoyment of eternal pleasure: this is the never-ceasing joy, the perpetual triumph, the retribution transcending all our labours, nay, all understanding. There are no labours, no, not in thought, equal to this recompense of reward. They all fall so infinitely below it, that for mean, for inconsiderable pains, our transcendently good Lord will give an enjoyment far surpassing all our thoughts. All human endeavours are of no account, though we should wear out a whole life in them, compared with the future blessedness. Though we should sustain a perpetual combat all our days, though they should be prolonged to an hundred years, or to

a Macar. Hom. xviii. [§ 10. apud Galland. Bibl. Patr. tom. vii. p. 80 A.] et xvii. [§ 2. p. 73 B.]