The state of the future life, and the present's order to it consider'd by Tho. White, Gent. White, Thomas, 1593-1676. This text is an enriched version of the TCP digital transcription A65802 of text R15645 in the English Short Title Catalog (Wing W1842). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 59 KB of XML-encoded text transcribed from 64 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A65802 Wing W1842 ESTC R15645 13031249 ocm 13031249 96742 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A65802) Transcribed from: (Early English Books Online ; image set 96742) Images scanned from microfilm: (Early English books, 1641-1700 ; 403:1) The state of the future life, and the present's order to it consider'd by Tho. White, Gent. White, Thomas, 1593-1676. [10], 117 p. Printed by T.W. for John Ridley ..., London : 1654. Pages 2-5 and 66-71 are tightly bound in filmed copy. Pages from beginning-15 and 60-79 photographed from British Library copy and inserted at the end. Reproduction of original in Cambridge University Library. eng Future life -- Early works to 1800. A65802 R15645 (Wing W1842). civilwar no The state of the future life, and the present's order to it: consider'd by Tho. White Gent. White, Thomas 1654 10578 31 0 0 0 1 0 39 D The rate of 39 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2004-10 TCP Assigned for keying and markup 2004-11 Apex CoVantage Keyed and coded from ProQuest page images 2005-01 Jonathan Blaney Sampled and proofread 2005-01 Jonathan Blaney Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion THE STATE OF THE FUTURE LIFE , AND THE Present's Order to It : Consider'd By THO. WHITE Gent. PSAL. 15. 11. Notas mihi fecisti vias vitae : adimplebis me laetitiâ cum vultu Tuo : delectationes in Dexterâ Tuâ , usque in finem . LONDON , Printed by T. W. for John Ridley , and are to be Sold at the Castle in Fleetstreet by Ram Alley . 1654 To the Reader . LEast this petty Countriman of ours may seem to impose on the World , or that emminent Name which adorns the Front : 'T is judg'd a duty , to make It's first breath proclame This but a Translation , out of that Latin Original , which a powerful Sollicitour prevayl'd upon the well-furnisht Charity of this Authour , suddainly , to digest into a perfect Course of Meditations , for the Spiritual exercise of the English Clergy . And now , this free confession obliges it , wisely , to prevent a severer censure , by detecting as ingenuously it 's farther Imperfections : Presenting but the just half of that Body ; nor this , rigorously or verbatim , but with a fair proportion of Liberty ; Wherein , as the different genius of so distinct Languages Vindicates It's providence , thus , to secure the same clearness and emphasis to the same very sense ; so , in the other , the entire fitness of this part , by it self , for the General use , may excuse it's separation from the rest , which is but singular & concerns only the Clergy : Who may civilly be referr'd to the Fountain , if they have any Appetite ; whence a prudent compassion has drawn this , only for such weak or nice Stomacks , soon clog'd with the sight of Variety , or more than is just necessary for their own present Refection . The Contents . Being these Considerations following . TRue Felicity , or the perfect Happiness of a Rational Soul , is the Future Life's Portion . 2. The Delight , which proceeds from the Knowledge and Vision of Almighty God , infinitely excells all other . 3. The happy State of the Just's Bodys , after their Resurrection . 4. The intollerable Pains of the Damned , for the Loss of this happy Knowledge and Sight of God . 5. The unspeakable Pains which the damned Souls shall suffer ▪ through their own disordinate Affections . 6. Though the Bodies of the damned , by reason of their State , be incorruptible after the Resurrection ; yet shall not their Souls be exempt from Corporal pains . 7. The Beatifical Vision is the Erd , whereat we ought principally to aim in all our Actions . 8. Piety is conformable to Man's Nature : whence such as live , according to Vertue , are most happy , even , in this World . 9. God highly esteems our Felicity ; then , how ought we to value It. 10. The great Benefits Mankind has receiv'd by Christ's comming into the World . 11. Meekness and Humility is the readiest way to Happiness , not only hereafter , but ev'n in this Life . 12. Fraternal Charity is the true Mark of a good Christian , and the only sure way to eternal Happiness . THE STATE OF THE Future Life , AND The Present's Order to it . THE FIRST Consideration . True Felicity , or , the perfect Happiness of a Rational Soul , is the Future Life's Portion . The First Point . COnsider . Since Almighty God has ordain'd , for Man , two sorts of Life ; One , in this World , short and full of Misery ; the other ▪ in the next , Everlasting ▪ and , for those that live well here , subject to no evill , and abounding with all good : 'T is evident , this latter is , infinitely and without all comparison , to be preferr'd . The second point . AGain . Considering that Knowledge is the Good of a Rational Soul ; and that no one Object has the least repugnance to any other , as to being known , but all ( however opposite among themselves ) are perfectly consistent in the Understanding ; the Soul , of its own nature , if not checkt , by union with the body , is capable of knowing all things . Since therefore , through the Obstruction of the Body in the whole course of this Life , she attains to the knowledge of but very few things , and those one by one ; whereas , in the next world , she shall be freed from all impediment , being either alone , without the Body or absolute Mistriss of it 'T is evidently consequent that , knowledg● ( the Souls good , ) in respect of the Object , mus● hereafter , where 't is no● hindred , infinitely surpass it self , here , whil'st 't is subject to the Body . The third Point . BUt , farther . Considering that all Objects and things , both in their Nature and Number , are limited and finite ; except Almighty God , who alone , in his sole Essence , as in one single Reality ●nd Formality ) contains ●hem all and infinite other possibilities , in a more united and infinitely higher kind ; whence , He 's the sole Object that can render our knowledge perfect , and that only Soul's good whose Vision and Fruition can make us happy : Hence , again , it follows that , since this Object is reserv'd for the next life , its Felicity is incomparably to be preferr'd , before all the Goods and Happiness this life can promise , much less afford , us . Conclusion . COnclude , therefore , and convince thy self that this one , only necessary , and Soul-satisfying Good ought to be prosecuted and sought for , even with the neglect of all other interests ; that the greatest part of thy life , perhaps , hitherto , has perish'd and been spent in vain : and resolve seriously to provide for the future , that , of that little time which , peradventure , is left thee , no day , no hour , no moment pass by , without some progress towards thy obtaining this sole Good . The second Consideration . The Delight , which proceeds from the Knowledge & Vision of Almighty God , infinitely excells all other . The first Point . COnsider . Since all delight either consists in Knowledge , or , at least , absolutely depends on it ; for , we find , by experience , all the knowledge we have , ( ev'n sensible , ) is perfected in the Brain , by help of the Understanding : It follows that , All delight , whether Intellectual or Sensual , proceeds from the Soul , as it is Intellectual ; and consequently , that delectation , which comprehends all Intellectual , comprehends , indeed , all manner of delight : Wherefore , the Vision of God must needs contain , in it self , all kind of sweet contentments , and infinitely exceed all other delights . The second Point . AGain . All temporal and worldly Pleasures consist in a certain Motion and transient succession , which quickly slip away ; and can have no greater stability than the time , by which they are measur'd : nor indeed can that be long ; for , neither are we able alwaies to eat or drink , &c. nor yet alwaies attend or reflect ( without which 't is impossible to take delight ) what we do , whilst wee are in these Actions . But , on the contrary , that delight which flows from the Vision of God is Everlasting , steddy and unchangeable as any fixt and permanent substance , not enjoyed by piece-meal , never interrupted , as , of necessity , all Corporal pleasures are , in this life ; but full and all together and needing no attention , it self Essentially reflecting upon it self : So that , it alone exceeds All worldly pleasures , as far as All time exceeds one Instant , the vast Machin of the world the least Moat we discover in the Sun beams , or the highest Angel a contemptible Worm , and infinitely more , beyond all comparison . The third Point . LAstly . All other objects of delight may be cōprehended by our Understanding , may be contemn'd by our Will , as less than our Soul and not able to satisfie it : only Almighty God so fills and oversatisfies , that , entirely possessing our Affections , He , as it were , forces the Soul to love and delight , more than , of its own nature , it possibly could ; nor can it ever be weary of the good it enjoys , but still , with its whole and more eager desire , will hug and cling to its beloved Object ; so that , a Soul which sees God seeks nothing else , but rests fully satisfied & , as it were , lull'd into a dear contentment , wherein it remains so absorpt and wholy ravisht , that it sweetly languishes and dissolves into Spirits and flames of love , the better to inessence and incorporate it self into God ▪ Thus , then , thou feest clearly demonstrated this great-concerning Truth , that No delight can be comparable to thy Beatitude ; and that , 't is no wonder to hear our Blessed Lord and Master , in a manner , labour to express it , when He said , Mensuram plenam , & confertam , & coagitatam , & supereffluentem dabunt in sinus vestros , You shall be paid with good measure , heap'd up , and press'd down , and thrust together , and yet running over into your Bosoms . Conclusion . COnclude , therefore , with a full resolution , by all thy works and best endeavours , and even , if need be , with the hazard and loss of all other Goods , to purchase this hidden Treasure , this precious Pearl , which at length , though late , thou hast hit on ; and , to think nothing considerable nor to be car'd for , in comparison of this ; to pitty the unhappiness of those poor Souls that spend their whole Affections in toys and trifles , of this Life , neglecting this only necessary good ; and , to rejoyce in the secret of thy Bosom , that , being vouchsaf'd grace , now , to see that the wisdom of this world is , in very truth , but folly , it has pleas'd thy kind Lord to number thee , amongst those few that are truly wise . The third Consideration . The happy State of the Just's Bodys , after their Resurrection . The first Point . COnsider . When the last day shall restore thee thy Body again , it shall be endow'd with such a degree of health , as will be most convenient for all thy operations , both Spiritual and Corporal , accompany'd with an incapacity of deficience or Corruption , and wth such an Agility as the most perfect disposition of the Nerves can cause ; with access of all possible swiftness , and a power of raising or depressing thy self , at pleasure , as also of consisting with or penetrating any other Body : to all which , thou shalt have such a graceful Comeliness , with so rare a Beauty of Light and Colour , ( whose like shall not be found in any other Body but thine , ) that , thereby , thou shalt become an ornament to the Universs ; adding so peculiar a grace to all the rest , that , without thee , that whole mass of glorious Bodies would seem , in a manner , lame and defective . The second Point . MOreover . All the laudable actions of thy whole life shall be known , to all the Men and Angels , that are or ever were ; who , admiring all and every perfection in them , ( even , to the least circumstances and thoughts that accompany'd them ) shall , from their very hearts and by the force of truth , love and praise thee for them : nay , the very Devils and damned souls shall honour thee , but with envy , grief , and repentance ; and , what may seem more strange , thy very sins shall be , then , a glory to thee , both because thou o'recam'st and forsook'st them , and that , even , in their commission , there was possibly some laudable circumstance , and which avayl'd to thy salvation . So that , then , thou shalt have so many Friends , so many Admirers of thy Vertue , as there are Saints and Angels ; so many VVitnesses of thine Excellency , as there are damned souls and Devils , who , obstinate in their own malice , by their Torments shall confess and encrease thy Glory . The third Point . ADde to this . Neither the Devils nor damned souls shall be able , in any thy least Motion or Will , to resist thee ; all the Saints and Angels shall observe and comply with thy desires , more punctually then any obsequious servant ever watch'd their Masters eye ; and , no Corporeal nature shal be able to contest with thee , but all Bodies shall obey thee in what ever thou hast a mind to ▪ So that , there , thou shalt neither want Power , where none shall contradict thee , nor Riches , where nothing shall be denyed thee . Conclusion . COnclude then . Whatever Good thou shalt , here forsake , for God and Vertu 's Love , will not be lost ; but , there , restor'd with Interest , whether Friends , Wealth , Honour , or Dominion . Wherefore , doubt not , like a prudent Merchant , to venture thy Goods to the Sea of Fortune , and storms of Persecution , whence , thou shalt find an indefectible Treasure layd up , in Heaven , for thee ; or , like the good Husbandman , to sow , in the Winter of Adversities ( though with some reluctance & sorrow ) thy seed in Vertu 's ground , expecting the precious fruit it shall infallibly yield thee , in the Summer of Eternity : Having so firm an assurance as the express VVord of God , They that sow in tears , shall reap in j●y . The fourth Consideration . The intollerable Pains of the Damned , for the Loss of this happy Knowledge and Sight of God . The first Point . COnsider . Man's Soul being created for the Vision of Almighty God , ( as properly , and more , than a knife is made to cut , any Vessel to be fill'd , and all heavy things for their Center ; ) and a knowing substance , when it wants the good for which it was made , being very unquiet and full of Pain , and that so much the more as it's Nature is more excellent , it's Force greater and Inclination more Violent ▪ It must needs follow that , such a Soul , ( when it shall know what an infinite Good the Almighty is , who alone is able to satisfie its Appetite , ) will be fill'd with a sorrow for so great a Joss , equal to the excellency of its Nature and the force of its Inclination . Reflect , then , with what Violence a huge stone falls to it's center , or a Mighty Bow of Steel , let loose , unbends its self , or Powder , set on fire , breaks all to make it's way ; and , be assured the sorrow of an unhappy Soul ( who , now , sees of what good it remains depriv'd ) will be as far more Violent than all these , as its Nature and Forces surpass the activivity of the strongest Bodies . The second Point . AGain . When this poor Soul shall be convinc'd , how slender , base , sordid , fading and almost momentany all those things were , for which it contemn'd and lost this infinite and only Good ; that might so ▪ easily have been obtain'd , even , with far less pains than were , often ▪ employ'd ▪ on those transitory toys ; and with far more security , ( since , none could hinder it but it self ; no , not it self deprive it self of this , when once possest : but for those , there was not the least certainty by never so great endeavours , to compass them , nor the least hope long to hold them : ) VVhen the unhappy Soul shall be clearly convinc'd of all this , will it not incomparably encrease its grief and infinitely augment its torments , its pains . The third Point . BUt , above all . Those wretched Souls , who , whilst they liv'd in their Bodies , had receiv'd greater Knowledge of this Beatitude , and ( by the honour of being Christians ) had heard and believ'd , both that there was an eternal Happiness provided for them , ( if themselves would ) and that it incomparably exceeded all temporal Goods and worldly Felicity ; yet see , on the other side , how they spent their whole lives in running after Vanities and trash , as if they had been Pagans and ignorant of Heav'n : such must needs , out of this knowledge , fall into an incredible , yet unprofitable , Repentance ; and , according to our Saviours sentence , be beaten with many stripes , as the VVise-man explicates , like great Persons , be greatly tormented . Conclusion . COnclude , with fear and trembling ; lest , what happens to many , and , perhaps , to most Christians , may also be thy lot : and resolve , with a constant courage , to shake off quickly the burthen of all worldly Fears or Affections that hinder thy march to Heav'n ; lest , when Death shall surprize thee , thou mayst not , peradventure , find time for Repentance , nor be able to alter , in a moment , what thy whole life has been us'd to . The fifth Consideration . The unspeakable Pains which the damned Souls shall suffer , through their own disordinate Affections . The first point . COnsider . Since a Soul cannot be without desires , but something it must Love ; wherefore , if it Loves not true Beatitude , it must needs desire false Goods : whence , it will clearly follow that , The Souls of the Wicked , who dye without loving God , must , after death , desire those same goods on which they placed their affections , whilst they liv'd in this World ; and , the Acts of a separated Soul being , incomparably , more strong and violent than any it could possibly exercise in the Body , Those Souls must be all on fire and , incredibly , burn with perpetual longings after the goods of this life ; which , notwithstanding , cannot be had in that State , and yet , the desire of such is now grown natural to them ; and consequently as unchangeable and immortal as their Nature . They must , therefore , be eternally tormented with a furious , yet fruitless , desire of those things they can never obtain ; whence follows a continual Desperation , insufferable grief , and A version from the causes of so great evil , Viz. Hatred against God and ▪ Themselves , and a raging Madness , altogether inexplicable . The second Point . BUt , further . It being almost impossible that he , who directs not his life to God , should so lettle his Affections on any one temporal thing , as not to be distracted with successive desires of , now , this , now , that , independent of one another ; and all those Acts , which , in this life , are successive and at severall times , being , in the next world , altogether and at once in the Soul : It must needs follow that , such a Soul , in the next life , desires , at the same time , contrary and incompossible things ; and so , for ever , remains divided in and against it self , alwaies at debate and strife with it self and , as if , compounded of so many furious beasts , as it has contrary Passions , perpetually biting and tearing one another , without the least minute of rest ; becomming , thus , to it self a most bitter , spiteful and tedious enemy and , which way soever it turns , still meeting new goads and spears that gore it to the very heart . The third Point . ANd , which is yet more grievous than all the rest , When these unhappy Souls shall clearly see that these evils , into which they have plung'd themselves , shall never have an end , can never be lessen'd with any success of time , nor admit of any the least comfort , no , not so much as a little Oblivion or not thinking on them , for a Moment ; but shall alwaies and all at once in a heap o're-whelm & oppress them , continually gnawing and eating , yet without consuming , their very Bowels : what mountains of Calamities , what Etnas of despair must this needs draw upon them ? Do but reflect on your self , what a terrour 't is wont to strike , when you have some time thought of this Eternity , by multiplying hundreds , thousands , and Millions of years ; which , notwithstanding , when you have gone as far as you are able , is infinitely short of what Eternity is : and , then , tell me what effect you think this sad consideration must needs produce in the damned ; who , by the excellency of their Nature and the State wherein they now are , cannot but behold the horrid countenance of this their accursed Eternity , truly , and such as , in it self , it is for ever . Conclusion . COnclude , then . Since our eternal misery flows from the habits and affections our Souls acquire in this life , which if misplac't upon objects unenjoyable in the next , engage us , above all possibility of relief , into everlasting sorrows and distractions . Resolve , from this hour , from this very moment , to bid adieu to the vanities of this world : and , as you cannot but know that , Nothing ought to be belov'd but for our last end , which is , God ; so couragiously strive to regulate your Affections , and force them to be subject to this only rule of true Reason . The sixth Consideration . Though the Bodies of the damned , by reason of their State , be incorruptible after the Resurrection ; yet shall not their Souls be exempt from Corporal pains . The first Point . COnsider ▪ As all pleasure , in Man , proceeds from the Soul , so , of necessity , must all grief , too ; wherefore , as , in the highest delight , all kind of pleasure is contain'd , so , in the extreamest sorrow , all kind of grief is included : Since , therefore , all the corporal pains we suffer are but several griefs in the Soul ; it evidently follows that , in damned Souls , where extream sorrow reigns , no kind of pain can be wanting . Whence , though their Bodies be in a state of Immutability , and no material Instruments of Torment can work on them , after the Resurrection ; yet shall not they be free , even , from corporal pains : but feel , incomparably more grievously than they ever could in this life , the torments of burning by Fire , the gnawing of Worms and Serpents , the affliction of weeping and wayling , the causes of gnashing the Teeth , and all Pains whatever have been shew'd to holy Persons in their approved Visions . The second Point . AGain . When all their wickednesses and most infamous Actions , when every Word and Thought shall , not only , be written in their own Consciences , but layd open to the sight of all the World ; those wretched Creatures , of necessity , must then appear , both to themselves and all others , most effeminate , foolish and wicked , and , by consequence , most base and infamous ; and thereby , most hateful , even , to themselves , contemptible to God and his Angels , with all the Blessed Souls , nay even , to the very Devils and all the damned crew ; but especially , to those once honour'd and belov'd Companions of their wickedness , in this world , whom either , whilst they liv'd , they had courted into their Sins , or been by them allur'd and draw'n into their's ; and , so , in an instant and to all Eternity , become depriv'd of all , even , false Friendship , vain Honour , and whatever seeming Goods they so passionatly affected and ambitiously sought for , in this life . The third Point . LAstly , though their Bodies , then , remain perfectly subject to their Souls , yet , ev'n this subjection , through the in●disposition of their Souls , can only serve to render them more miserable and hateful ; their Eyes and Countenances , fram'd according to the horror of their guilty Consciences and tormented Thoughts , how can they but be most ugly and abominable ? the rest of their Members , in what strange Postures , expressing the distraction of their Minds , beyond all Bedlams for their mad and extravagant deformities ? and , if any occasion of Action should be offer'd them , without any Prudence or consideration , at the very first motion , how prone to all wickedness and unable to resist any evill ? Only , secure , by their state of Immutabiliry : Unhappy Immutabiliry ▪ which only serves them , never to be chang'd from , but eternally to endure , Torments , that would quickly dissolve any thing less than an immortal Body . Conclusion . COnclude , then . Whoever loves his Soul , in this life ( that is , inordinatly and according to Flesh and Blood ) truly loses it in the next world ( as our Lord foretold , ) and falls into the evills which , here , he labours so much to shun : but , with a very disadvantageous advantage ; for , by fearing little ills , he falls into infinite great ones and , by declining momentany sufferings , he runs into eternal . Take up , therefore , ( as the Apostle exhorts thee ) this Buckler of Faith , and , by the serious consideration of the next life's future evills , defend thy self against the fyery Darts of thine Enemies : fight courage ▪ things , put together , are any ways cōparable ev'n to the least degree of it : 't is evident that , then , our whole life is best , when 't is best fitted and order'd for obtaining this End ; and , if in any part it be ill or less well dispos'd for It , so far 't is vicious or , at least , imperfect . Wherefore , 't is the sole business of all prudent Persons , so to order their whole life , ( to the utmost of their power , ) as may most directly and certainly lead them to attaining this happiness : proportionating every Part thereof to the scope of the Whole , and having , still , the End so considerately before their eyes , that all their Actions may be squar'd and levell'd to it . The second Point . SEcondly . Since the chief and proper Action of a Man , towards his End , is the Love of it ; and the highest Good is , above all , to be loved : 't is evident , Those actions and endeavours , to This End , are best , which beget and breed in Our selves a strong and solid Love to It. Now , there are two ways or Mediums to engender and encrease Love : One , by purging our hearts from all other Loves and Affections , that so we may more freely and entirely attend to this we are in pursute of ; the Other , by considering and Meditating on , as well the great Goods contain'd in the End or thing we desire to Love , as the extream Evils that follow or accompany their Loss or privation . Wherefore , 't is cleer , Our chief labour and study ought to be , so to order our life , that we may , both often and seriously , think on this our End and the infinite Happiness it contains ; and that , in all we undertake , our Affections be not corrupted and adulterated with the least Love of the things themselves , but our works be done purely for the Love of this blessed End , and all our intentions aym at the encrease of this Love . The third Point . THirdly . Since , by every deliberate Action , we aym at some End or pretend the attaining some Good ; which we seek , either , purely for it self , without any farther reference , or else , intend this as a means to some other : 't is evident that , in every such Action , we love something , as the last End for which we do it . If then , it be not done for the love of true Beatitude ( which is , the Enjoyment of God ; ) it must needs follow , we do It only for the love of some false Good , as Pleasure , Riches , or the like ; and that , in every such Action , we love some false Good , as our last End . Wherefore , it imports us to walk very cautiously with our God , and purify ( all we can ) our intentions : seeing no consider●t action can be surely indifferent , but either advances towards or swerves from our true and only Felicity , His beatifying sight . Conclusion . COnclude , with thāksgiving to the Almighty , for this special favour of bringing thee , thus seriously , to reflect on thy ways : And , if thou findest that , hitherto , thou hast been too negligent , in a business of such consequence , strive henceforward to renew in thy self the fervour of Charity , with so much more care and diligence as thou hast already lost time . Do what good thou canst in the day of this life : for , our great Master tells us , When the night of death shal come , it will be too late to help our selves , but , such , as we are then found , must be our lot for all eternity . The eighth Consideration . Piety is conformable to Man's Nature : whence , such as live , according to Vertue , are most happy , even , in this World . The first point . COnsider . Since every one's particular End is that of Humane Nature ; and , it cannot stand with the Wisdom and Goodness of our Creatour , to have made our Nature other , than such as was fit and conformable to obtain the End , for which it was created : it must needs follow that the actions , by which we are to procure this End , are also conformable to our Nature : And since , What is agreeable to Nature is pleasant and delightful , it must follow again , that , Those Actions are very grateful and sweet ; and therefore a Pious Life , which consists of such Actions , is not a crabbed and unpleasant , but , on the contrary , a life full of sweetness and most apt to yield content : And , if some passages in it seem a little harsh , that they are but Medicinal and whereby we are preserv'd from falling into others , far more hurtfull and worse to be digested ; wherefore , that These also are sweet in their effect , not only in respect of the Future Life , but even of the Present , and , like a bitter Potion , to be swallow'd , with a joyful hope of the Health they induce . The second point . AGain . Since a Pious life orders the whole course of our Actions to one end , so rendring them all conformable to one another ; it clearly exempts our lives from all inward opposition and contradiction , and keeps us in perfect Peace with our selves : whereas , on the contrary , a Vicious life ( wich precipitates us , according to our Passions , to follow , now ▪ this , now , that Concupiscence ) must needs fill our Souls with repugnant Affections , make us lead a life full of Contradiction , and cast us into those very evils we seek most to fly . And , as all Vices are contrary to our Nature , and cannot be kept subject to Reason's Rule ; so are they , of necessity , bitter and painful in their effects , pressing their Followers still downward , from evill to worse , till , in death , they tumble them at length , into Hell : where they shall justly complain that , They have walked thither by difficult and rough ways , and even been weary'd in their Iniquities . The third Point . THirdly . Since our Bodies are made for our Souls , and the Dispositions of the one for the Operations of the other ; it follows that , then , our Souls best operate , when our Bodies are best dispos'd , and that Disposition of the Body is , truly , best , which is best fitted to the Operations of the Soul ; whence , 't is an errour to think it well with our Bodies , when they are not fit to serve our Soul . And , hence again , it follows that , ev'n Those delights and comforts of the Body , which God has created for it 's necessary Recreation are not to be deny'd to a Pious Life , in their due proportion ; that , a Pious and Orderly Life , truly and really , more abounds with corporal delights than the Life of the wicked , ( as appears to any that considers the inconveniences unavoydably flowing from disorder : ) and that , ev'n They who abstain from those corporal delights , which are enjoy'd in Marriage & the possession of Riches ; such find , here , other far greater temporal Pleasures , incompatible with these , as , Honour , Friendship , Knowledge , excellent Conversation and the like , which abundantly supply the defect of those material enjoyments , and rende● their Life more sweet and happy , ev'n in this world . Conclusion . COnclude , then , without fear to commit thy self to God and a Pious Life : and know that the Almighty has no need of thee , nor made thee for his own sake but for thine , that thou might'st partaker that Happiness whereof He was , Essentially , full ; and , therefore , He were not wise , but would miss of his End , had He not prepar'd all things convenient to render thee happy . Be thou , then , but confident , and discreetly proceed , and thou shalt quickly find , by experience , what a difference there is between a wicked or negligent , and a truly vertuous and devout Life ; how much more pleasant , how much more full of comfort and delight , this is than that ; and , how , sweetly yet strongly , our wise Creatour has fram'd all the parts of our Felicity , conformable to each other and to the End , for which he has ordain'd us . The ninth Consideration . God highly esteems our Felicity ; then , how ought we to value It. The first point . COnsider . Since Almighty God is essentially happy , and in Possession of all Good ; and therefore incapable of the least new addition , by his Creatures : 't is evident that , whatever he has created , he made , not for his own , but for thine and thy Brethrens sake ; not to render himself , but thee and them happy ; and , by consequence , has valew'd your Felicity , above all the rest of his works . Behold , therefore , Heaven , Earth , and Sea , and all the Creatures wherewith he has stor'd & adorn'd them , created for thee and to bring thee to happiness , nor cared for but as means to that End : And ( which is yet infinitely more , ev'n beyond all amazement ) see the Divinity it self humbled and impoverish't to raise and enrich thee ; Him , whom , but now , wee concluded through his own fulness incapable of encrease , devested for thy sake , of all his Royal Privileges , and cloth'd with all our miseries and infirmities : For , what know we , amongst the whole mass of Creatures , so distressed and helpless as a poor Infant newly born ? what , so subject to all kind of contingencies , and inconveniencies ? what , requiring so much care and industry , to nurse and breed up to its perfection ? Thank on every particular , and see , at how high a rate , the unerrable judgement of the Almighty has valew'd thy happiness . The second Point . BUt again . Consider the whole Life and Death of this poor God , pillag'd of his own , to purchase thy glory . See a Life of three and thirty long years endur'd , in cōtinual necessities , labours , molestations , and contradictions . How often was it necessary that this most meek and innocent Lamb , who never brake a brused Reed , nor quench'd the smoaking Flax , should ( to give thee an example of Patience ) undergoe the anger and indignation of his enemies ? How often , to teach thee Meekness and Humility , was He to be chidden , threatned , reproach'd and blasphem'd , without once op'ning his mouth to reply ? What shall I say of his Travayls , Sweats , Weariness , Lying without dores , Watching whole nights in Prayer , Fasting , Poverty , not having a House wherein to shrow'd his Head , living on Alms , continual Dangers and Flying from one place to another ; especially in the last three years of his Life ? O , but His End ! Consider his Anguish in the Garden , the manner of his Apprehension , his leading , or rather , dragging from one Tribunal to another ; all sorts of contempt , all manner of insolent and abusive revilements : weigh the Pains he suffer'd in the most tender and sensible parts of his Body ; His being Betray'd by One , and Forsaken by the rest of his Disciples ; the doleful presence of his dearest Mother , and other afflicted Friends : In fine , his ignominious Death , and the effusion of the last drop of his Blood , for thy Redemption and eternal Happiness . The third Point . LAstly . Consider how , not content with all this , He spar'd not his Glorious Body , but ordain'd even That , too , to serve as a means for thy Felicity : leaving himself to thee in the Blessed Sacrament , under the forms of Bread and Wine ; not only to be seen and adored , but ev'n to be handled , broken , chew'd , swallow'd and incorporated by thee : for all this , is as truly , and really verify'd of him , invested with the Accidents or forms of Bread and Wine , as it would be of the Bread it self , were it taken before Consecration ; and It 's connatural Accidents are , now , as truly , Those of His Body , as they were of the Bread , whilst it continu'd such . Add , now , to this , all the Injuries and indignities that are offer'd his Sacred Person ( as it lyes veyl'd under those Accidents , for thy Love ) whether by Negligence , of inconsiderate Servants , or Malice of wicked Sinners : and see to what a pitch his Charity to thee is heightned , which has made Him , in a manner , prefer thee before Himself . Conclusion . COnclude , therefore . Since thou neither mayst nor canst doubt , but that the judgement of thy God is most certain , impartial and unerrable ; what care and esteem oughtst thou to have of thine own Salvation ? what Sollicitude , to seek the means of attaining It ? what diligence to omit nothing in order to assure It ? whereof thou see'st him so industriously careful , who is no wayes concern'd ( more than out of pure Goodness ) whether thou bee'st a sav'd Soul or no ; and yet , whom even Goodness it self could not so transport , as to make him think any price too high to procure thee Felicity . The tenth Consideration . The great Benefits Mankind has receiv'd by Christ's comming into the World . The first Point . COnsider , first . By this most wise Oeconomy and gracious dispensation of Christ , ( great Steward of God's house , the Church , ) Mankind is made capable of admirable Secrets and high Mysterys ; and has attain'd a most certain knowledge of them : for , who so simple , that cannot beleeve what is told him , when nothing else is requir'd ? and what can be so firm and certain , either to our Senses or Understandings , as the Word of God ? for , since , by It , all other things were made , and , from It , had their Natures ; It , doubtless , in It self , is far more securely constant and fixt , than the very subsistence of all created Beings , and those Causes , à priore , that give a cert●inty to our Demonstrations . And , hence 't is that , now , whole Nations of People , learned and ignorant , wise and simple , every silly old Woman clearly conceives and most firmly believs the Immortality of the Soul , the Condition of the good and wicked after Death , the Eternity of Pains or Pleasures that attend us , with other most important Verities ; concerning which , we find very little amongst the Philosophers , as , whereat , the greatest Wits of them but groap'd , like blind Men . The second Point . AGain . By Christ's Example wee are strongly encourag'd to all Vertue . Can there be any so faint-hearted , as not to dare Venture himself the same way he sees his Captain pass before him ; who , he 's sure , both knows the best and securest Path to salvation , and is so perfectly good that , even in his Voice , he cannot deceive , much less counterfeit in his Actions ? When , we see him , then , choose for himself the same things he proposes to us , and tread out the way which he would have us walk ; nay , when we see him , not only , Live and Dye in this way , but , Rise again and enter the Possession of those Glories he woos us to hope for : can we any lōger doubt ▪ whether we should follow his foot-steps , and beat the same Path ? or shall we not confidently aspire to the Happiness ? he so faithfully has promis'd and so dearly purchas'd ? The third Point . BUt , above all . By this Grace of Christ , our Charity to God is extreamly heightned & by degrees excessively strange and remarkable ; for , First , whereas God was invisible and inaccessible , ev'n to our very thoughts , before ; He 's , now , become a Man like us , expos'd to the apprehension even of our senses , that most easy and obvious way of our knowing . Next , by this gracious condescendence , He has espous'd all the Titles that may endear our Affections ; having made himself our Master , our Friend , our Companion , our Brother , His Father to become ours , and himself a Member of the same Body with us . And knowing that , as it is the greatest possible testimony of Love , to suffer for a Friend , so 't is the most effective means to beget a mutual Love ; our Heavenly Father ( desirous to settle a perfect correspondence , in That , betwixt his only Begotten , and us , his adopted Sons ) sent Him into this world to suffer , for our sakes , all kind of evils , all manner of contempts , all sorts of injuries , miseries , torments , and a most shameful Death , Sic Deus dilexit Mundum , ut Filium suum unigenitum daret pro mundi Vitâ . To such a point did God love us , as to give up , even to death , for our Life , his only , his equal , his coessential , and consubstantial Son . Nor was This Son less forward and willing to accept , than his Father to enjoyn him all this , for us ; but as his Apostle says , Dilexit me , & tradidit seipsum pro me . He lov'd me , and so lov'd me , as to Live in miseries , and Dye with torments , for me . Nor , did his love end with his Life : Since , though it was necessary to withdraw his Corporal Presence from our senses , yet Love would not let him entirely be absent ; but wittily found ▪ out this stupendious Invention , to remain with us in the Blessed Sacrament , not only , to be seen and ador'd by our Faith , but really , to incorporate and mingle his Flesh with ours , making himself the nourishment both of our Souls and Bodies . In fine , by this his Oeconomy and the powring out of his Holy Spirit , and changing , in a manner , the whole World ( at least , so far as concern'd Mens Souls ) through the innumerable Miracles wrought by Himself and his Followers , to the Conversion of Nations ; he has rendred those things easy to us , by the custom of hearing and seeing them done by others , which , before , seem'd almost impossible and not to be imitated ; and so , taken away the greatest hinderances of our Love to him . Conclusion . COnclude , therefore . Now ther 's no excuse left , but an absolute necessity impos'd on thee to live holily ; the means thereof being rendred both so easy & familiar to thee , and so laudable , too , amongst Men , that 't is almost a shame and counted worthy of reproach to live otherwise . What canst thou , then , pretend , what allege , to exempt thy self ? No ; Almighty God has so ensnar'd and hedg'd thee in , on every side , with obligations to be Vertuous ; that thou canst not , now , without great inconveniences , ev'n in this world , be Vicious . All things invite thee , All things allure thee , All things , in a manner , compel thee to be good : O follow ! and follow willingly . The eleventh Consideration . Meekness and Humility is the readiest way to Happiness , not only hereafter , but ev'n in this Life . The first point . Consider ▪ Though our Saviour was vouchsaf'd us , both as a Master and Model of all Vertures , and a perfect Pattern for all the Actions of our whole Life ; yet two Vertues we find , especially , particularly and , in a manner , only recommended to us , Meekness and mutual Charity ; the first he enforces on us , in these sweet words , Learn of me , because I am meek and humble of heart , and you shall find rest for your Souls . Behold , therefore , if thou wilt be a Christian , thou must very carefully practise this Vertue ▪ nor , indeed , canst thou chalenge that name unless thou , at least , endeavour to become Meek and Humble ; and , so far only , thou mayst judge thy self to have profited in the School of Christ , as thou find'st thy self advanc'd in the progress of this Vertue . Now , what is this humble Meekness , so highly commended to us by our great Master ? but A sweetness of Disposition , which makes us not seek Revenge or render evill for evill , no , not , even , in desire . That , then , thou art here commanded , is , When thou sufferest an injury , not to render nor wish any harm to the Person that did it ; unless , by way of correction , to such as are under thy charge , and even then , to be sure the punishment be inflicted for Love of them , not thy self , for their amendment , not thy satisfaction . The second point . COnsider . 'T is irrational and not becomming a Person of understanding to wish evill to another , because he has offended thee . For as , if thou shouldst fall into a Ditch or a stone fall upon thee , it were unreasonable to be colerick at the Ditch or stone , and seek revenge like a Dog : so , no less folly is it to be angry with a Person , for doing thee a displeasure . Since , either 't is done justly or unjustly : if justly , thou oughtst to turn thine anger on thy self , for deserving it , and not on the doer ; if unjustly , then certainly he was unjust before he did it ; and if thou then , wert not angry with him for being unjust , neither oughtst thou be , now , for his doing unjustly : it being but natural and what , in reason , thou shouldst expect , that an unjust Person should do unjust things . Again : since no humane Action or Desire is reasonable , which aims not at some good to him that wills or does it ; and Revenge ayms only at the Evill of the Offender , which is , no ways , thy Good , but meerly as a satisfaction of thy vindicative appetite : in reason , thou oughtst not to wish anothers ill , but rather repress thine own unreasonable Humour . The third Point . COnsider the Reward promis'd thee by our kind Master , for Meekness . You shall find rest , says he , to your Souls ; and , in another place , Blessed are the Meek , for they shall possess the Land ; and again , In your Patience ( that is , Meekness ) you shall possess ( that is , enjoy ) your Souls : Of all which , the sense is , that , besides the Reward in Heaven , the greatest sweetness this present Life affords , viz. A quiet and contented mind , is properly and peculiarly reserv'd for the Meek as a recompence of their Vertue . Whereas , those that seek Revenge , are alwaies in contention and at debate with one another ; which , for the most part , costs their Purses well in Sutes and Law-wranglings , and many times their skins , even their Lives , too , in desperate quarrels : Besides , within , what tumults of Passion are rais'd in their Souls ? what cares , what fears continually disquiet and torment them ? that , they neither enjoy themselves , nor even the temporal blessings God has given them . 'T is Meekness alone , then , you see , affords contentment and sweetens our whole Life . Conclusion . COnclude , then . What a good God wee serve ! who is so sollicitous , as for our Future , so even for our Present happiness , that hee 's pleas'd , not only , most tenderly to recommend and , with sweet words , allure us to it , but even , to introduce them by exhibiting himself to us , as a Master and Pattern of those means , by which true temporal comforts and contentments ( as much as this present Life admits ) are to be obtain'd . What evasion can there be from such kindness ? what excuse from so important , so pleasant an Interest ? No : either renounce the name of Christian , or resolve to addict thy self seriously to the exercise of this Vertue . The twelfth Consideration . Fraternal Charity is the true Mark of a good Christian , and the only sure way to eternal Happiness . The first Point . COnsider , first . Our Lord and dear Master , to fix on us a greater necessity and , as it were , a double tye of mutual Love and Charity to one another , was pleas'd , not only , to strengthen the old Cōmandement of loving our Neighbour as our self , by commanding it anew as from himself , when he said , I give you a new Command , and This is my Command , that you Love one another ; but also , in most particular manner , to recommend and appropriate it to the Law of Grace , as a special Mark and Sign of Christianity , whereby true Christians are distinguisht from false . By this , men shall know that you are my Disciples , If you Love one another . Since , therefore , true Love is never idle ; nor consists in words only , but is active , according to its power ; 't is evident , That which Christ commands us is that we be alwaies ready , as much as in us lys , to do good to all Men , but especially to those that are truly Brethren , that is , good Christians . The second Point . AGain consider . Since , as the Apostle says , He that Loves his neighbour , has fulfill'd the Law ; 't is evident this mutual Charity ought to be embrac'd , not only , as a particular Vertue , but , as the common Mother and producer of all the rest ▪ For , if he that loves his Neighbour has fulfill'd the Law , the whole Law , then , is nothing but of Love and doing good to our neighbour . Wherein admire the tender goodness of God , whose care and providence tends wholy to this , That it may be well with all and every one of us : See how , by that Law which commands thee to do good to all thou canst , by that very same Law , all and every other person is commanded to do thee what good they can . O! how holy is this Law of Christ , which so carefully provides for the welfare and advantage of all ? but , withall , how profitable , how gainfull to thee ? since , for that little good thou canst do to others , it obliges all others , readily , to do thee all the good they can ; which must needs be infinitely more than what thou art able to do for them . The third Point . LAstly . Consider the beloved Disciple St. John's words , He that loves not his Brother , whom he sees , how can he love God whom he sees not ? and observe that the love of thy Neighbour must be the Touchstone , where ▪ on to try thy love to God , whether indeed , it be true or a counterfeit and , as they say , but a Lip-love , having God in thy Mouth , but in thy heart the World . For , if thou lov'st not thy Neighbour , 't is evident thou lov'st something else , that hinders thee from loving him ; which ( because it cannot be God ) must needs be some created good , as Honour , Riches , Pleasure , &c. which thou lovest inordinately , that is , for it self , and not in order to God ; and so , clearly , as long as thou lov'st not thy Neighbour , thou hast not God for thy last end , nor lov'st him above all things , as is thy duty ; for , as much as thou lovest God , so much more , doubtless , thou lovest those things he loves ; amongst which , the chiefest ( if not the only thing , we know ) is our Neighbour : whose love , even by Nature , is so recommended to us , that , without friendship and conversation with one another , our very lives would be tedious and miserable . Conclusion . COnclude , therefore , with a serious and effectual Resolution , in Truth and Actions , to love thy Neighbour ; to contemn none , to refuse none in what thou art able to help them ; but , whatever good thou canst do to any person ( without prejudicing thy self ( even with a little prejudice to thy self , when 't is much for his advantage ) to do it chearfully and willingly : be glad when thou hast oblig'd any , esteeming that day lost wherein thou hast done good to none : And , be certain , this Practice will be so far from injuring thee , that nothing will more advantage , nothing render thee more grateful and acceptable both to God and Man . FINIS . Notes, typically marginal, from the original text Notes for div A65802e-460 1. The future Life preferrable . 2. Because knowledge , there , more perfect . 3. God being it's sole Object . Therefore , only , to be minded . Notes for div A65802e-660 1. All delight from the Intellect . 2. Whence , God transcends all Corporal Pleasures . 3. He only filling the Soul . Therefore , fully resolve for Him . Notes for div A65802e-920 1. Gloriously qualify'd . 2. Vniversally honour'd . 3. Entirely , complyd with . Therefore , here to be sacrifiz'd up , in hope . Notes for div A65802e-1140 1. Equal to the Inclination of a Soul's Nature . 2. Aggravated , by the folly of her choice . 3. Especially , a Christian . Therefore , in time , prevent It. Notes for div A65802e-1380 1. Missing their unalterable desires . 2. Incompossible , in themselves . 3. Which they see Eternal . Therefore , regulate the Affections . Notes for div A65802e-1610 1. Extream sorrow including All . 2. With , Contempt on all sides . 3. All hightned , through the subjection of the Body . Therefore Love not thy self here . Notes for div A65802e-1870 2. That Best , which begets a Love to It. 3. Every deliberate Action , important . Therefore , be careful and diligent . Notes for div A65802e-2170 1. The mean's to Natur 's end truly pleasant . 2. Whence Vertue brings Peace and Vice disquiet ▪ 3. Piety not debarring , ev'n , temporal Contentments . Therefore , confidently proceed in It. Notes for div A65802e-2490 1. Creating the World , nay Himself , for Man . 2. Passing through so painful a Life and Death . 3. Feeding us with Himself . Therefore , value thy Salvatition . Notes for div A65802e-2710 1. Rendred , easily capable of high Mysteries . 2. Encourag'd by His Example . 3. Endear'd by His sufferings . Therefore , inexcusably , be good . Notes for div A65802e-2990 1. No Christian revengeful . 2. All anger unreasonable . 3. Meekness , alone , sweetens Life . Therefore , strongly embrace It. Notes for div A65802e-3280 1. Appropriated to the Law of Grace . Wherein , every one has an advantage . 3. The Touchstone of our Love to God . Therefore , improve It's occasions .