Ave Maria.

LEst the Offers I seem to make at a Panegyric, should dull the Attention of any in my Auditory, led by that common Apprehension, Either that Sermons of Saints are like their vulgar Pictures which bear their Names indeed, and some Symbols of them, but have in Lieu of their proper natural Features, such only as are borrow­ed from the Painters Fancy; or that such sublime Ver­tues only and rare Gifts of God are treated of in them, as lying far out of the Road and Reach of most Chri­stians, are of little Use for their Instruction and Edifica­tion: to correct, I say, a Mistake that would so far pre­judice, and even defeat my whole Design, give me Leave first to protest, That I will not in this Discourse even hint at any thing concerning this Saint, but what he owns of himself in his Writings: His Humility hav­ing prompted him to lay open all his Faults and Weak­ness in some of them; and in others, that Seraphic Love which ever moved his Heart to a grateful Return of Thanks, having often unwarily betrayed what singular Graces and Gifts he possest, That the Mercy and Justice De bonis me [...]s, & de malis me [...]s Deum la [...]dant, bonum & justum, atque in cum ex­citant humanum intellectum & af­fectum l. 2. retract. c. 6. Non ego sed gratia Dei mecum. of God might receive due Praise, and Mens Minds and Hearts be raised to give it, by the Knowledg of Gods Favors and of his Sins. Again, the only Mark I level at, being Gods greater Glory in this his Saint, the Fight and Victory I mean to speak of, is of the Divine Mercy and Grace, setting his Free-will in that happy Liber­ty of the Children of God, conquering in and with it; of that Divine Vertue which borrows its greatest Lustre from human Weakness and Corruption. All therefore that I shall offer to your Attention will serve for an Encouragement to the very Weakest, and shew even to those who are farthest from God, the Way and Method how to return to him, by yielding them selves a Conquest to his holy Grace. If I insist much [Page 4] on those strange Oppositions which this blessed Saint before his Conversion raised within himself against that Grace which called him to the true Church, and to an eminent degree of Piety in it, I hope it will con­tribute the more to my Auditories Instruction and Comfort; for as the Saint himself teaches me, Health Confess. l. 8. c. 3. Creates a greater Joy when restored after a despe­rate Disease, and Safety when it succeeds the most pres­sing Dangers.—God himself is represented rejoycing more at the Conversion of one Sinner, than for the perse­verance of Ninety Nine Just:—And if any part of Holy Writ draws Tears of sensible Comfort from our Eyes, and softens our Hearts with a feeling Tenderness, 'tis when we read the solemn Feast in the House of that merciful Father at the Return of his untoward Prodigal Child, who had perisht, and was now found, had been dead, and was now revived. S. Augustin till the Age of Thir­ty Four Years, was out of the true Church, and Fa­vor of God, plung'd into Heresie and Vice. The haughty Perverseness of his Understanding swell'd up with the proud Conceit of his own Parts, opposed it self to Gods Grace, offering the Light of a true Faith: Worldly Interest, and the Corruption of his Heart swayed by vicious Inclinations, withstood the same Grace, offering the true Comforts of Vertue and Pi­ety; Grace conquered at last, joyned with his Free­will, and so possest the whole Soul of Augustin, that he continued an even Course of Vertue the rest of his Life, by being Faithful to the conquering Grace he had yielded himself unto. These two Victories of Gods Grace, bringing Augustin's Understanding and Heart to a due Submission and constant Fidelity, whereby he hath a just Claim to my Text; are the two Points of this Discourse, and of Your Royal Majesties most gracious Attention. That true Religion, or the Wor­ship which God requires at our Hand, is sufficiently Jo [...]. 1. revealed to all Mankind, by him who is the Light that enlightens each Man that comes into this World; [Page 5] that the true Churches Voice, which all are bound to hear­ken Matt. 16 & 18. unto, and obey, may easily be heard, and distinguish­ed; that the House of God, in which alone those Sa­craments are dispensed, which convey to us a plenti­ful Redemption, and work together with us our Sal­vation, is like a City seated on a Hill, exposed to the View of all; that the Way which God hath markt us out to walk in towards Heaven, is easily found out, and followed, so that Fools shall not go astray in it, Psa [...] 35. and consequently is discernible by its Infallible Secu­rity; are Truths which Faith teaches us, and even Reason evinces to any who shall acknowledg in God a Providence and a merciful Goodness. How then be­falls it, that so many wander in Darkness though sur­rounded by that Light, fail to hear this Churches Voice, miss to see this City, err in finding this way? But how could this happen to an Augustin, so that for Twenty Years he should persevere in an Heresie the most wicked and senseless, that ever infected Man­kind? Some you will say are strangely dull, especially in the Concerns of Piety. True, but as the learned Scientiam Augu­stino coelum dedit super omnes homines, &c. Avicen. Fecisse naturam extremum effe­ctum sine potentiae dum Augustinia­num creavit ingenium, Alb. mag. Confess. l. 4. c. 16. World hath ever owned, he had so soaring and search­ing an Understanding, that Heaven never gave so sub­lime a Wit to any Mortal before, seeming to exhaust it's Treasury in enriching his Mind, Nature at least emptied hers in perfecting him. So few cultivate their Wit by Studies! I allow it; but whose was ever po­lished with such Industry, improved with such Dili­gence as S. Augustins? ‘What did it avail me, saith he of himself, that I read and without the help of a Master understood all the Books that treated of Liberal Sciences, whilst I remained a dull Slave to my vitious Inclinations? My Back was turned to the true Light, I read by it other things, but ne­ver cast back my Eyes to fix them on it. I had a quick and sharp Wit; it was your Gift my God, but I sacrificed no Share of it to you; it was a part of my Misery that I like the prodigal Child had in my [Page 6] own Hands and proper Disposal, that rich Portion of my Inheritance, whilst I used not those Abili­ties in your Service, but withdrew from you my God into a foreign Land.’ Possibly being born and bred up in Error, he met with none that could lay it open to him: On the contrary, he was born of a most pious Catholic Mother, he had felt in his Youth most pressing Inclinations to Piety, he had since heard the ablest Divines of Gods Church in Africa and Italy. Perhaps he was little concerned to find out the Truth, and little regarded the Proofs of it that were offered him: he assures us that for Eleven years at least, he Immortalitatem sapientlae concu­pisc [...]bam aestu cordis incredibili, [...] c. conf. l 3. c. 4▪ burnt with an incredible Desire of the Knowledg of Eternal Truth, which during that Time buoyed him up and raised him toward the God he sought. ‘That he eagerly wished for Wings to quit this World, and soar to that true Wisdom which dwells only in God, All this perchance was only a vain Curiosity in one, who felt no Sense of Piety, no Spark of Devotion: My Heart, says he, had suckt in with my Mothers Ibidem. Milk, a tender Devotion for the Name of my Re­deemer, it had sunk deeply there, what ever I read of the Name of Jesus was not set in it, how smooth and learned it ever were, seemed insipid and relish­ed not.’ It may be that he refused to use Means pro­portioned to the finding of the Truth: No, he neg­lected but one, he used all the rest. ‘If reading be useful to that End, he left no Book unread; if con­sulting private Men, he dealt with the most eminent of all perswasions, and was deceived by some who had always in their Mouths the Lord, the Spirit, the Truth: Such were their Words, says he, but their Heart Confes. l. 3. c. 5. was empty; my Soul did inwardly sigh to thee my God, whilst they deceived me with an Empty Sound of thy Name.—Unhappy me, by what large Steps did I sink into the depth of Hell!’ But sure he read not the Holy. Text of Scripture: He did, but to little Purpose, Behold, says he, I saw there something covered [Page 7] and vailed to the Proud, and not open, not naked to Chil­dren: Ecce video [...]e [...] non comp [...]rta [...] superbis, neque nudatam pueris, sed incessu humi­lem successu ex­celsa [...] & velatam mysteriis, &c. ibidem. Low in appearance, but that soared high, and was wrapped up in Mysteries: The Light it gave, might have increased and grown with a little one, but I disdained to be a little One: That is, I scorned to be taught my Book, to hear any Interpreter of it. Blessed God! such Parts employed! such Means used! so long a Search so studiously continued! and discovered he not Inveniri posse viam vitae minim [...] putabam. Conf. l. 6 c. 1. the true Religion? So far from it, that he acknow­ledges he came to be of no Religion, and even to doubt whether God had assigned any Way to eternal Life, which could be found out. Were it possible to disco­ver what blockt up his Way in the search after Truth? I observe in him three Letts that perfectly obstructed it. First, He was prepossest with a fixed Perswasion, L. 4. Conf. c. 10, & 13. That the Catholic Church had erred. He began to suspect, and even to hate the Heretics, of whose Congregation he was; yet they being many, their Mul­titude retarded his Diligence in enquiring farther, Be­cause he despaired that Truth could be found in your Church, O Lord of Heaven and Earth. Such was the Aversion from it they had prevented him with. You brought me to Ambrose without any Knowledg in me of your Design, says he, which was, that by true Knowledg he might bring me to you; I loved and valued him, but not as a Teacher of Truth; for I despaired of finding any such in your Church. Secondly, Besides that general Prejudice he nourisht, he misrepresented to himself the particular Te­nets of the Church, and then hated and reviled the ug­ly Idol of his own carving. If ever, saith he, my Soul lifted up and moved her self towards the Catholic Faith, I was soon driven back; for alas! Catholic Faith was not that which I took it to be. Thirdly, He was willing to be convinced, but not to believe; to see, but not to submit his Understanding to Faith: He sought a clear Evidence, and such as should not controul his usual Apprehension, or oppose his Senses, as if they had been fit Judges of the Objects of Faith, revealed Truths. [Page 8] My sick Soul, says he, could not be cured but by Believ­ing, Valetudo animae meae quae utique nisi credendo sa­nari non poterat, ne falsa crederet sanari recusabat, &c. Conf. l. 6. c. 1. and for fear of being surprized, and made to believe what might be false, I refused to admit of a Cure; I was resolved either to see things, or if I could not, to conceive them as evidently as that Seven and Three make up Ten. It was on these his Three mistaken Methods that he re­flected afterwards, when sighing he said, What am I Quid sum ego mihi sine te nisi dux in praeceps, & quis homo est quilibet homo cum sit homo! Conf. l. 1. c. 4. to my self but a Guide leading into a Precipice? What a sad Man, is each Man, when he is but one Man? That is, when he is left to his own Private Sense, abandon­ed to his own Judgment. Was it possible that Gods Grace, had it been less than Omnipotent, should pre­vail against these stubborn Ill-dispositions of his Mind? Long was the Combat, violent the Strife, but Grace conquered at last, and by this Method gained the Field. First, God by a particular Light convinced him, That L 7. conf. c. 5. Religion was not Opinion, but Faith; not a calling of things Divine to the Test of our weak Judgment, and carnal Senses; but a captivating of our Under­standing, and humbly sacrificing it to the Divine Truth. Next, he observed how numerable those things were, which he believed, though he had never seen them; How he had ever adored God, and owned his Provi­dence, though he knew not what a Kind of Substance he was, nor what Way led unto or from him. I thought on these Things, says he, and you were present to me, I was carried away by restless Waves, and you governed and steered my Course, I sighed, and you heard me. Then he resolves to seek more narrowly. ‘Let Time be assigned, says he, let some Hours be al­lotted Ibidem. c. 11. to the Study of that great Science, How I shall save my Soul. Let all Vain and Empty Con­cerns perish, and all my Thoughts and Endeavors be spent in the sole Pursuit of Truth; this Life at best is but Toylsome and Miserable, Death certain and at Hand, if it surprizes whither do we go?’ He present­ly applyed himself seriously to an humble Search after a Guide to Truth; when favoured with a new Light [Page 9] from Heaven, he cryes out, Conceive better Hopes my Soul, the Catholic Faith doth not teach what we Believe, and fondly accused her of. Thus disposed, and weigh­ing with a due Attention the Articles of the Ca­tholic Belief, he owns his Heart was filled with Joy, and his Face covered with Shame, to see how profanely he had strove so many Years, not against Catholic Faith, as he conceived, but against his own Dreams, how Rash he had been, and equally Impious: That whereas he should with Submission have learnt from the [...]o quippe teme­rarius & impius fueram, quod ea quae debebam quaerenda discere, accusando dixe­ram. l. 6. Conf. Church, that which she held, he fastened on her what he pleased, and accused her of it. He reads next Holy Scri­pture, with the due deference he owed to that Churches Interpretation, owning there is no Text of Scripture into which a false Gloss may not Foist an Error; that the Letter ever kills, when severed from the Spirit Nulla scriptura est quae non apud illos qui cam non intelligunt, possit reprehendi. l. 1. de gen. contra Manich. which ought to quicken; that the very misapplying a Text, otherwise truly Interpreted, is the most dangerous Weapon that a tempting Devil could use, to deceive, even if possible, Truth it self, with an It is written; that stub­bornly to maintain our own Fancy to be the Word of God, because we uphold it by a forced Text, is to set up the greatest Abomination of Desolation in the House of God, an Idol upon his Altar; and to adore it by the worst of Idolatries, Self-worship; proudly challenging as our own, what Christ only could bequeath, and left to his Church, to each Member as united to the whole, the Spirit of Truth, who alone must Interpret what he Dicta­ted alone: On which score Christ left as a Depositum in the same Hands of the Church, the Letter and the Spirit, the Book and the Sense, the Word and the Truth, to be delivered to all succeeding Ages by the same Authority, be­cause the separating of the one from the other, would Neque enim na­tae sunt haereses nisi dum scriptu­rae bonae intelli­guntur non bene, & quod in [...]is non bene Intelligitur etiam temeré & audacter asseritur. Tract. 18. in Jo. turn the most wholsom Food of our Souls to present Poi­son; whence Heresies have had their birth, from good Scriptures ill understood, and from the bold and rash as­serting of such Errors. So that this only is the holy Me­thod to be followed, that what we find in Scripture con­formable [Page 10] with the Faith we have received, we feed on it; but when any part thereof appears not uniform with that Rule, that it create in us no Doubts, but only an humble Quod secundum sanam sidei regu­lam intelligere non poterimus, dubitationem a [...] ­feramus, intelli­gentiam dissera­mus. Ibid. persuasion that we understand not yet such a Scripture. He had scarce receiv'd this Light, when behold all his Doubts raised before by the same Lecture, disappeared, all those seeming Contradictions vanished; whence he was per­fectly convinced, that the Catholic Church was the un­erring Guide to be followed by all the Disciples of Christ. He expresses the difference of this present Submission, from that former Search into Scripture without this Guide, under the Comparison of two Travellers, where­of Aliud est de sil­vestri cacumine videre pat [...]iam pacis, & iter ad cam non invenire & frustra con [...]ri per invia: aliud viam tenere illuc ducentem cura coelestis impera­toris munitam. Conf. l. 8. c. 1. of the one climbs up a high Tree indeed, and sees thence the Place he would go to, but then ranges▪ blindly in the thick Wood; whilst the other walks securely in a Way leading right thither, without fear or danger of going astray; a large Royal Way, made and kept by the Providence of the King of Heaven. Then observing how all pious humble Catholics, tho' never so plain and illiterate Men, enjoyed as a Birthright that Happiness, the Search whereof had been so dangerous, the Purchase so painful to him; What Lib. 8. cap. 1. Conf. want, O Lord (said he,) what want did your Little-ones feel of a deep and quick Wit? How much did this Dull­ness of theirs injure them? Whilst they were carried in your Catholica delici­ [...]tur Ecclesia & dicat ego do [...]mio & cor meum vi­gilat. Quid est, nisi, ita qui [...]sco [...] audiam. Tract. 25. in Jo. Arms, and rested in the Nest of the Catholic Church, enlarg­ing the Wings of their Charity, and strengthning them by the Food of a sound Faith; chosen for, and brought to them without their labor? Happy Men, who enjoy a perfect Rest, while their whole Duty is to hearken. Behold the final Vi­ctory of Grace over the Pride of Human Wit, captivated to Faith, our Self sufficiency humbled under the Tutor­ing Discipline and Direction of the Church. No wonder if this Saint afterwards us'd no other Method in reconci­ling misled Heretics to Truth, but that by which Gods Grace had retrieved him from his Errors, the infallible Authority of a Guiding Church. He advised Unlearned Men in general, to relie altogether, and lean on the Au­thority Epist▪ 56, of the Church: He minded the most Learned, [Page 11] who feared to be deceived, where Truth seemed to them Fo. 7. li [...] contra cresco. c. 33. but obscurely revealed, to consult the Church, which the holy Scriptures point out without ambiguity; assuring them, that (even in Fundamental Articles, of as immedi­ate necessity as Baptism is, where Scripture mentions no­thing thereof) the very Truth of Scriptures is followed, whilst that is done which the Catholic Church declares for, and with reason, since we receive, said he, the Books of the Old and New Testament in the same number that the Authority of Fo. 10. Serm. 191. de tempore. the Catholic Church hath Sealed and Delivered up to us; since I would not give any credit to the Gospel, if the Autho­rity Fo. 6. l. contra Epist. [...]und. c. 5. of the Catholic Church moved me not to it: whatever Doubts there arise, not to yield to the Church, 'tis the utmost Ad honor. de u­til. Cred. c. 17. Fo. 6. Impiety, the most loose Arrogancy: ‘For whether in her most general, necessary and first Principles, or in re­motest Truths leading to solid Devotion; whether in Contra Faust. l 15. c. 3. in Fo. 6. her Milk or in her Bread; the Church alone possesses Truth. Those then who have their Belief yet to choose, who begin a serious Search into Religion, desiring to De util. Cred. c. 7. & 8. know to which they are to commit their Souls for In­struction, they must, without any Doubt, begin with the Catholic Church: If they have been wavering in their Mind, and desire to put an end to their toil in seeking, let them follow the Way of Catholic Disci­pline, which as it is derived from Jesus Christ to us Christus miracu­lis conc [...]liavit au­ctoritatem aucto­ritate meruit si­dem. De util. cred. c. 14. by the Apostles, so must it be transmitted to our Poste­rity in succeeding Ages.’ We must receive our Faith from that Church, as the first converted to Christianity received it from the Apostles, and they from Christ. Her Authority being once established by the same Proofs which Domino coope­rante & sermo­nem confirmante sequent b [...]s sig­nis. Marc. ult. the Apostles offered for theirs, our whole Work is to em­brace what God teaches by her Voice, tho' it be above the level and reach of Human Reason: ‘For before our Minds be cleared from that Dullness which Sin hath left De agone Chron. c. 13. in it, that especially of Insidelity, we must believe what we cannot yet understand, the Prophet having most truly said, Without you believe, you shall not understand; for Faith is delivered in the Church in very few words, in [Page 12] which Eternal Mysteries are comprehended, which car­nal man cannot yet conceive. The first Heresie arose In Psalm. amongst Christ's Disciples from the refusal of yielding to his words, which seemed hard, they unhappily made a Schism from him: If Peter stuck stedfast to Christ, was it by understanding the high Mysteries of that Speech of Christ? No; but he piously believed what he un­derstood In Psalm 130. not: Learn, little ones of Christ, learn from hence due Piety; for those who will dispute of Mysteries they do not understand, do but heighten their Pride, whil'st that curse falls on them which the Royal Prophet speaks of in the 130 Psalm, If I was not humble of heart, but have swelled up my mind with Pride, as the Child weaned from the breast is towards his Mother, so be my Soul punished. The Church of God is that Mother from which they are severed; they should have been nurs'd and fed by her, and so might have grown and become capable of digesting the Word and Mysteries of Faith. Ponder then well the sense of those two words of your Creed, Catholic Church; observe what a certain death Psalm in part. Donati. seizes the Vine-branch, how it withers when lopt off from the Body of the Vine; come and seek Life from the Root; number the Priests in St. Peter's Chair; observe how they have succeeded to one another: that's the Rock which the proud Gates of Hell never conquer.’ This was his method of reducing those better-disposed Souls which erred by mistake rather than by malice; but if he found any obdurate, before he shaked against them the dust of his feet, according to Christ's Command, be­fore he avoided them as already condemned, following the Apostles Counsel; he with a true Charity, weeping Ad Tit. 3. 10. for the certain danger they ran, minded them of it thus: To be fond of ones proper Opinion, or to be averse L. 2. con. Don. c. 5. from better, to that degree as to be guilty, by breaking Com­munion, of the Sacrilege of Schism or Heresie, is a Presum­ption beyond all others, but the Devils; since it is to refuse a Submission to the Spirit of Truth, guiding that Church it is promised unto, and which God commands all to [Page 13] hearken unto, and to obey. 'Tis the Crime of Corah, erecting an Altar against an Altar, which involves the weak and ignorant Followers as much as the Leaders, when equally stubborn in standing to their Separation; it seeming even a higher Crime in unlearned men, who pretend not to extraordinary Parts, and yet presume to be Judges of, and to condemn the Universal Church, preferring to her Decisions the opposite Errors of a few L. de Bapt. con Donat. c. 16. L. 2. contra c. 23. of her revolted Children. I do not despair of the Salvation of any one in particular, whether he be a great Sinner in the Church, or a Schismatic out of it. Judgment is reserved to God alone; he only who hath in his hands the Iron Rod, can break the Earthen Vessels: but I equally de­clare of both, with the Apostle, That neither those who in the true Church die in sin, nor those who through a stiff stubbornness die out of her Communion, shall be saved. De symb. ad Ca­techum. c 10. ‘For whoever shall be found out of it, will be an Alien, not reckoned amongst the Children of God, whom he shall not have for Father, having refused to have the Church for his Mother. That Catholic Church which only is the Body of Christ, of which He is the Tract. 32. sup. Joan. Salvator corpo [...]is sui, L. de verâ & fals. poen. c. 12. Head, whereof He alone is the Savior; out of that Body no one receives Life from God's Holy Spirit, nor consequently can pretend to an Eternal one. Out of this Churches Ʋnity no one can attain to true Penance; no one can obtain remission of sins, (her Children alone being the sole Dispensers of the Mysteries of God.) In Her House only the Lamb is eaten; that is, on Her Altars only is sacrificed the true Victim of our Redeem­er, Ser. 18 [...]. de tem­pore. (which alone so applies to us the saving Sacrifice of the Cross, that who eats not of that Flesh hath no Life in him.) As then no one escaped the Deluge, who was not Q. Q. 75. ad [...]a [...]. Q 52. Contra Petili, ut supra. in Noah's Ark, so no one shall be saved, who is not a Member of the Church, out of which an Heretic may have all things but Salvation: He may have the Sacra­ments, he may keep the Gospel, he may have the Faith; and preach it, only Salvation he cannot have. Tho' he be a Paul converted by God's Voice, instructed from [Page 16] Heaven, he must first be sent to those who can admini­ster to him the Sacraments, and enter him a Member into the Church's Body. Tho' he be a pious Cornelius, an Alms-giver, a man of Prayer, a sober Liver; tho' he have an Angel to instruct him, Peter must teach him, and admit him into the Kingdom of God upon Earth, of which he hath the Keys, (the Church) before he Ad Bonifacium cont. 2. Ep. Pelag. can be saved: otherwise, let him observe all the Com­mandments, live a chast life to the purity of an entire Virginity, be profuse in Alms-giving, most patient in bearing with all Injuries; let him sell all, and give to the Poor, reserving nothing for himself: after all those De fide ad Pet. c. 39. seemingly laudable actions, yet if he be not of the true and Catholic Faith, when he departs this life he will meet a cer­tain Damnation, altho' he should shed his Blood for the Name of Christ. Say not that Cyprian and his Church, because they condemned no man, and separated none from their Communion, were not Heretics, and that it may suffice you that you copy this Example: That was enough when the Church had not yet decided the Di­spute, to whose Decision Cyprian had certainly submit­ted himself, and with her condemned all her Opposers, which you do not. Say not that you err in no Funda­mentals; that you conceive it a thing indifferent unto what Party you joyn your selves, supposing they be Epistola 45. de Donatistis. Christians, and therefore remain fixed to that Party in which you were born: for whatsoever in particular the Opinions of Heretics and Schismatics be, since they pro­fess otherwise than the Church does, and requires of Serm. 14. de ver­bis Dom. them to do, they are in a state of Damnation, because they renounce thereby one fundamental Article of Faith, the In Psal. 17. In ventre Ecclesiae veritas manet, quisquis ab hoc separa [...]us fuerit, necesse est ut falsa loquatur. Authority and Ʋnity of the Catholic Church, in whose bo­som Truth dwells. So that whosoever is removed from it, 'tis necessary that he be in Error. Say not, I am satisfied, my conscience doth not reproach me that I am in an Error.’ I am charitably persuaded others may also serve God well; but many Mysteries in the Catholic Church appearing to me very strange, how can I believe [Page 15] what I understand not? or how shall I, an unlearned person, ever satisfie my self of the Truth? 'Tis then better for me to live of that Religion my Father and Mo­ther were of, and die in that Church which I was Chri­stned in. Such weak reasons, which yet retain in Heresie the greatest part of those who are unhappily engaged in it, betray equally the weakness of their Judgment, and headstrong stubbornness of their Will. The whole Ca­tholic Church of all Ages, of all Nations, in her General Councils, rests satisfied of the Truth of each Article of Catholic Belief, so as to Curse and Excommunicate all those who believed as you do, in opposition to her. Now Sunt ibi quaeda [...] q [...]ae suboffendunt animo [...] [...]naros & negligentes sui, qu [...] maxima tur­ba est; popula­riter accusarl pos­sunt, defendi au­tem populariter, propter myste [...]a quae his continen­tur, non à multis a [...]modum pos­sunt. c. 2. de util. Cred. there is an ease and satisfaction which proceeds from Ig­norance, (such as is in him who in a dark night walks without fear on the brim of a Precipice he knows nothing of) another from Knowledge; and can you think, with­out the highest Presumption, that Ignorance lay on the whole Church's side, and Science in your private Gift? Is it charity to think all those General Councils were most uncharitable, which all said Anathema to the Errors which they condemned, and you now approve? ‘True Faith involves Mysteries which usually scandalize igno­rant Souls, and careless in seeking Instruction, that is, the greatest part of the World, because they can be plausibly argued against, but not so easily made clear, they would not otherwise be Mysteries of Faith. 'Tis then not only most to be counsell'd, to believe what you see not Credere ante ra­tione, cum perci­piendae rationi non sis idoneus, & ipsa [...]i [...]e exco­lere animum ex­cipiendi [...] semini­bus ventatis, non solum saluberri­mum judico; sed tale sine quo aegris anim [...] [...]alus redi­re non potest. yet the reason of, since you acknowledge your self un­learned, ignorant, not able to judge in such Debates; and by Faith to manure your Soul, and to fit it to re­ceive and improve the Seed of Truth: but 'tis so abso­lutely necessary, that by no other method health can be restored to a sick mind. Are you ignorant? not able by your own Judgment to determin on what side the Truth lies?’ Why then 'tis evident that you are bound to leave all those Congregations which leave you to your own final Decision, and to repair to that Church which alone gives you an Infallible Guide. ‘Think well of God's infi­nite [Page 16] mercy, and true desire that you should be saved, and never despair to find an Authority established by God Non est desperan­dum ab codem ipso Deo auctori­tatem aliquam constitutam▪ qua v [...]lut certo gradu innitentes at [...]ol­lamur ad Deum. Epist. 56. Immo­bili authoritati. himself, from which, as from a secure step, we may take our rise to God. Heretics offer Reasons and Arguments for proof of their Belief, and pretend by them to be preferr'd to the unmovable Authority of the Church, which is so firmly established; therein lies the rashness com­mon to all Heretics: But the most meek Lord of our Faith hath been pleased to strengthen his Church with an Authority far weightier than that of all others; into this Castle of the Faith all the weaker ought to with­draw Vere illa rectiffi­ma disciplina est in aciem fidei quam maxime recipi infirmos ut pro illis jam fictissime positis, firmissima ratio­ne pugnetur. themselves, whil'st for them, thus secure, others fight with invincible Reasons and Proofs.’ You are willing to be guided by so weak an Authority as that of your Father and Mother; and will you refuse to be gui­ded by the pious Examples of all their Ancestors, and of the whole Church for fourteen hundred years? ‘As for your Baptism, in it you were christened a Catholic, whoever baptized you; and by declaring your self a Catholic, you restore your self to the Religion you were christened in: For the Catholic Church is like un­to Paradise, the Waters of whose Fountain could be drunk out of it in the Rivers that streamed out; but that Baptism being given and belonging only to the Catholic Church, as in Paradise only could be enjoyed temporal hap­piness, Salutem beatitu­dinis extra cam neminem vel per­cipere vel tenere. De bapt. cont. Don. l. 4. c. 2. so no one purchases or maintains a Right to eternal happiness out of that Church.’ Thus did this holy Saint endeavor to draw back to the true Church's Communion those more stubborn Heretics, creating in them that holy Fear of God, which is the beginning of Wisdom. Christian Brethren, you who are so happy as to have been born in, or early called to the Bosom of this holy Catholic Church, and thereby to enjoy that Blessing with less toil and labor than it cost S. Augustin; Be ever thankful for so great a Mercy; wonder not when you see knowing Men, sober Enquirers, who, even after a studious search, have so thick a Veil yet over their eyes, as not to see those glorious evi­dent Marks God hath distinguished this Church by, nor [Page 17] their Obligation of rendring themselves Members of it. For twenty years Augustin, a man of far greater Parts, and a more diligent Searcher, was thus blind. Pity those [...] who pin their Faith on the Sleeve, bottom it on the Au­thority of some such particular men, whil'st they refuse to give ear to the whole Catholic Church, which assures them that they go astray. Pray for both, obtain a Ray of Grace for them, and they will see as you do, judge as you do, and equally bless God for it. If any here pre­sent enjoy not yet that happiness, may the Example and Motives of this Saint's Conversion prevail with him. Let him weigh whether he be not unhappily under the same prejudices this Saint was so long prepossess'd with. ‘'Tis in vain to consult many Books or Persons on each point of Belief: Alas! says the Saint, taught by twenty years De Doctrina Ch. c. 16. experience, the helps of all sorts of Instructions recei­ved from Man avail little, if God work not in us that very effect which we expect from them.’ Seek, then, Knowledge from God by a devout and humble Prayer, but expect not that he should give you a new Revelation, or lead you to Truth, but by those Guides his admirable Providence hath provided for you. Resolve your Faith finally into God's Word; but that you may not be decei­ved, hear it from the Mouth, receive it by the Authority of that Church you are commanded to hearken unto. Thus did this holy Doctor, offering to those Heretics, who questioned the Grounds of his Faith, these evident Marks by which God hath character'd his Church, that Pillar of Truth on which all the Faithful are to lean. If any stubbornly refuse to observe them, they will allow me however to offer them to the Catholic part of my Audi­tory for their comfort. ‘This is then the account he gives of his own and our Faith: Many things do most justly de­tain In Epist. Fund. cap. 4, & 5. me in the Bosom of the Catholic Church; First, the Ʋnion in Faith, and consent of many Nations. 'Tis the common misery of all Heretics not to see what of all things Fo. 2. l. 7. contra Parmen. c. 3. in the world is most patent, and seated in the very eyes of all Nations, to wit the Church; out of the Unity [Page 18] whereof, whatever they do, can no more cover their Souls from the anger of God, than a Cobweb could pre­serve their Bodies from cold. That Church which eve­ry-where 1. de Symbol [...] cap. 5. opposing different Heresies, can never be con­quered by them. They all went out of Her, like unto so many withered Branches cut off from, and cast out of the Vine, whil'st She remains in her own Vine, ad­hering to her own Root, enjoying her Charity, or per­fect Tract. 3. in Ep. Joann. Union. In her alone we hold the Inheritance of Christ (all Nations:) They have it not whose Commu­nion unites not the whole Circle of the Earth; who is not in Communion with that Inheritance, is gone out of it: Such may challenge Christ, but to as little purpose as he who in the Gospel made this address to him; Say, O Serm. de temp. 169. Lord, to my Brother, that he divide the Inheritance with me: Christ refused to divide it amongst them. Paul was as great an Enemy to Division, when he said, I beg of you, Brethren, that you say all of you the same thing, and that there be no Schisms amongst you: He wept for those, who, tho' on his account, divided Christ. See then how wicked those men are who will be divided! They Brevic. contra Donatistas. Acutum aliquid sibi dicere viden­tur cum Catholi­cae nomen non ex totius Orbis com­munione inter­pretantur, sed ob­servatione Praece­ptorum omn [...]um. L. contra Parm. multa Frusta de Uno Frnsto. think themselves witty, when seeing their Congrega­tion restrained within the bounds of some Province or Kingdom, they pretend that they be a part of the Catho­lic Church, that hath all things commanded and necessa­ry for Salvation, as if to be a Catholic did not import a Communion or Unity in Faith and Sacraments, in a Church diffused the whole World over. They cut off a part, and that again falls into many pieces, tho' no ne­cessity can warrant a rent from the Ʋnity, tho' Christ's Gar­ment was seamless, and fell to the Lot of one, because all that belong to it are gathered into a perfect Unity: No, the Catholic Church is but one; it cannot be divided, nor Ecclesia Catholica est una, non potest esse divisa nec scissa in diversas partes. Epist. 47. Dicendum est quae ve [...] ubi sit una Ec­clesia quia praeter unam altera non est. L. 1. cont. Don. cut into different parts: And, Where is that Church? ought to be our sole Quaere; for besides that One, there is not another. It is in those good, faithful, and true Servants of God, where-ever diffused, joyned not only by a Spiritual Union, but in the same Communion of [Page 19] Sacraments; whereas all the Congregations, or rather Divisions, which call themselves Churches of Jesus Christ, and which are divided from, and opposite to one another, and Enemies to the Congregation of Ʋnity, which Spirituall Unitate devinctis in ca­dem Communione Sacramen [...]orum de Bapt. contra Don. l. 7. c 51. Si nostra Com­munio est Ecclesia Christi, vestra Communio non est Ecclesia Chri­sti, &c. Serm. 11. de ver­bis Dom. cap. 23. Qui ad Religio­num, s [...]iss [...]s tra­d [...]cunt, cont. C [...]es [...]. l 3. is the true Church, belong not to Her, tho' they bear her Name; they might belong to her if the Holy Ghost were divided against himself. We may then say to each, If those of Our Communion be the Church of Christ, those of Yours be not the Church of Christ: For which-ever be the Church of Christ, 'tis but ONE, of which 'tis said, One is my Dove. I will then never hear those who lead to a Division of Religions or Churches, saying Here is Christ, and There is Christ. Secondly, I am kept in that Church by her Authority, grounded on Miracles, led by Hope, (that Hope which moves the Members of that Church to pur­chase Eternal Glory, promised as a Reward by our just Judge to meritorious Actions) increased by Charity. Thirdly, because that Authority of Hers is back'd by her conti­nuation and Antiquity;’ all other Congregations having had their decay long since, or their beginning so lately, that their precise Age, the place of their Birth, the very names of their Fathers, are known; whil'st She, founded on the Prince of the Apostles, with an infallible promise, That Matt. 16. the Gates of Hell shall never prevail against Her, That Christ will ever dwell in Her, hath continued these seven­teen Ages defended from Error by him whose Sanctity and Mercy could not otherwise have absolutely commanded us to submit to her Direction, under the pain of belonging as little to him as the very Heathens. Fourthly, by the Suc­cession of Priests in the Seat of Peter to this present Bishop. Behold the Title Roman, importing a continued Successi­on of 244 Teachers legally sent from God, an Union with the Pastor of the one only Flock, the Vicar of Christ; whose Roma responsa vene [...]unt causa [...]i [...]ita est atinam error finiatur. Authority is so Sacred, that in differences about Religion, when he has past Sentence, the case is out of question, tho' the Error continue; so unerring, at least when that Voice of the Church is owned by her representative Body, that if an Angel from Fo. 7. in Psal. cont. part. Don. & To. 2. Ep. 164. Heaven should require from us to abandon the Church in which [Page 20] that Succession is found, we ought to return him no other Answer but an Anathema. In fine, the very name of Catholic detains me in her Communion, &c. ‘A Name She only hath ever own­ed! Such was the Blessed Saint's Profession of Faith, a Record of Truth thirteen Ages old, and so plain and con­vincing, that he doubted not to address himself thus to the dissenting Sectaries of his time: Can we be unwilling Fo. 6. de Util. Cred. c. 17. and slow to repair to the Bosom of that Church, which hath ever been maintained in the height of an absolute Au­thority, even by the general acknowledgment and consent of all Mankind, by the continual Succession of Bishops in the See Apostolic, against the opposition raised by so great a number of Heresies, which have bark'd in vain against her, and which have been condemned by the una­nimous voice of Nations, by the Grace and Judicious Censure of Councils, by the Glory and Majesty of Mi­racles; so that not to yield to her Prerogative, is an infallible Mark of an extreme Impiety, or a prodigious Arrogancy.’

Let us return to Augustin. Grace hath gained a half Victory, the Battel is renewed hotter and more stubborn than before; he is convinced, but not converted; his Understanding yields, but his Heart revolts; that poor Heart was driven by contrary Winds: known Truth press'd him to profess it, his affection to some darling Sins, and to a fancied Reputation, held him back. ‘He deferred 1. 7. Conf. c. 11. (as he owns) from day to day to live to God, whil'st without delay he died to himself. My Savior, (says he 1. 8. Conf. c. 11. & cap. 5. again) that is, the true way, pleased me, but it was narrow, and I had not strength enough to break into it.—I sighed after Liberty, but my Chains fell not off; those Iron Chains which my own will had made, and shackl'd me in, by which my Enemy held me fast.—My sinful Affections, weak in their beginnings, had been heightned into Passion; Passion yielded unto, was grown a Custom, Custom unresisted, was become an uncon­querable Necessity.—Two Wills, a newly-created one, the Off-spring of Grace, and my old sensual sinful one, [Page 21] strove the one against the other, and rent cruelly my martyr'd Soul.—I now suffered with pain what I had wrought in my self with delight, and my sinful Will uncontrouled had led me further than I would, before, I coloured my backwardness in sacrificing my Vanities and Human concerns to those of Religion, with this excuse, that I waited but for a fair unquestionable discovery of the Truth; and now that I had it in my sight, I found my self chained up, and even afraid that my Chains and Excuses should fall off together.—My half-resolutions of rising and following you, my Lord, were like those of one half asleep: No one would be content to sleep always, all judge 'tis better to be awake, and up; yet a drowzy head is loth to shake off a pleasant fit of sleep Verba [...]enta & somnolenta, modo ecce modo, sine paululum, sed mo­do & modo non habebat modum, & illud paululum ibat in longum. when the hour of rising calls: So it was with me; I was convinced it was fit and just that I should yield to your Grace; my Judgment press'd me to it: but soft Plea­sures to be renounced, my Reputation to be blasted by my Enemies, my Sincerity to be questioned by my Friends, enslaved my Will. You clearly laid open before me that Truth which you invited me to avouch; it was too plain to be disputed against: yet no answer could I return but those dull and drowzy words, Shortly, yea present­ly, leave me but a moment; but that presently was ne­ver present, that shortly lasted long, that moment was eternal.’ Behold the sad Picture of a Soul that hath not yet lost all pretence to eternal Bliss, yet so dull'd by her sins, so debauch'd by weak human fears, as to dare to stray from the way to it, against the loud and clamorous convictions of her own conscience. A sad case! and at that time that of Augustin. Great God! that Souls, created to possess an Everlasting Bliss, should be baffled out of all claim to it, by such poor, childish, weak fears! He was to change, forsooth! to alter his first Sentiment he had so often de­clared to the World! He▪ that Learned Man, was to lay down his old Errors, to be catechiz'd, to learn (a little one in Christ) the first Elements of Religion, to take up a new Faith; what would the World say? how sinistrously [Page 22] would they misrepresent his Motives? Weakness of men! who dare act against their conscience, lest the World should think they do. ‘This misery the Saint reflected on after­wards, when he cried out, A curse on thee, swelling Confess. l 1. c. 16. River of human Respects! who shall bear up against thy Stream? who shall ford thee? what powerful Grace of God shall drain or dry thee up, and open me a passage?’ God directed Augustin to a holy Bishop, Sedulius, who had been a Spiritual Guide and Father to St. Ambrose; by this Man's means God had designed to defeat this one great Difficulty at least, which was so dreadful an Obstacle to Augustin's Conversion. His Exhortations had long been ineffectual, when God inspired him to relate to Augustin the late Conversion of one Victorinus: You knew him at Rome, said the holy Bishop, you have often convers'd with Confess. l. 8. him, and heard him both in the School and at the Bar; you know that for his eminent Parts and prodigious Rhe­toric, he was highly valued, so far beyond all others, that Rome had raised him a Statue in the most eminent place of the City, as to the God of Eloquence: He was the Darling of the Nobility, the Glory of the Senate, the Love of the People, and wanted towards Happiness only (alas! the all indeed) true Religion. He was now far advanced in Age, when by reading all those Books that were written by those of the Catholic Church, God's Grace instructing him interiorly, he came to the know­ledge of the Truth. But he was Head of a contrary Party, or at least the most considered in it. 'Twas hard to quit that sweet Prae-eminence, and to have a new Interest to make. He would often tell me, not in public, but in private and familiar discourse, That now he was converted, and of my Religion: I ever answered him, That he deceived him­self, and that I should never rank him amongst those of it, till I saw him in their Church, at their Prayers, at their Sacraments. He would reply, That God knew his heart; and what, said he, do the Walls of a Church make one a Christian? This was but a fond excuse; alas he fear­ed to offend his Friends; to cast a blur upon that [Page 23] fair Reputation with them which he had gained to him­self. God pitied him at last; he apply'd himself to Read­ing again, and to fervent Prayer; he inslamed his cold Desires, reinforced his Resolutions; and, fearing not to be acknowledged by Christ before his holy Angels, in case he blushed to confess him before Men; He (that great Ma­ster of the Literate World!) abandoned his old Errors, which almost all the Roman Nobility and People were again infected with; and, tho' he knew that those tall Cedars of Libanus would fall heavy on him, that his Friends would forsake him, his Admirers ridicule him, his best Supporters abandon him, he did not blush to be­come a little one of Christ, ashamed of his past Errors, not of the Truth he was to embrace; he suddenly, unexpectedly, declares to me, that he will go to a Catholic Church. With what joy did I lead him! Thither come, he refused to be privately admitted into our Communion; he made a public Profession of his Faith, calling the whole Multitude for Witnesses of the Mercy which God had shewed him. This Example thus related by the holy Bishop, Oh how powerful was it! ‘I burnt, says Augustin, interiourly with a violent desire suddenly to copy and follow it; I address'd my self to God in most fervent Prayers; Do, O Lord, said I, do the same in my heart, awake and pull it back to you.’ His Prayer was heard, human respects are totally laid aside by him, nay he is convinced that nothing but Error, or Weakness in not daring to disavow and to correct it, ought to be blushed at. One great point more God's Grace hath gained; now we are come to the last. No wonder if the Enemy, intrenched in his last Fort, makes the most vigorous, because 'tis the last, resistance.

From the beginning of his Youth Augustin had found strange Charms (as he acknowledges himself) in Virtue, especially in that of Temperance and Chastity; but cor­rupted Nature found stronger, and more tempting ones, Da mihi cont [...] ­nentiam & [...]sti­tatem▪ sed [...] modo. Conf. [...]. 8. c. 7. in Vice. His Prayer was then, Lord, give me Temperance, Continency, Chastity, but not too soon. In this disposition had he continued till his Thirty-third year, convinced of [Page 24] his Duty, but unwilling to comply yet with it. Catholic Religion he liked well of; but with It the Cross of Christ was to be embraced, Abstinences, Penitential Works, Confession, Restitution, and Self-denial, Purity of Heart and Body, a removal of all dangerous occasions of sin­ning. ‘Oh (saith he) the Beauty of thy Law was to me greatly attractive! but I sunk back with grief under my own weight, the violence of old sensual Customs.’ Oh of how many is this the case, when called by God to Qui intelligit De­um, & non ac [...]e­dit ad Fidem ejus, ne vivat Christia­nus, sed in si [...]e vult Pidem acci­pere ut mor [...]atur Christianus, qua­lem sperat Deum cui cum mil [...]tare [...]rubuerit vult ab co stipendium ac­cipere. Q. Q. ve [...]. & nov. Q 126. the true Church; or, if in it already, to Christian Vir­tues! But a sad one! ‘For, as Augustin himself observed af­terwards, Those who being sufficiently convinced when true Faith is taught, yet refuse to submit to it; resolved not to live, yet hoping to die in it, can have but one of these two Motives of their delay; either a greater liberty of sinning, with less restraint, with a weaker remorse, du­ring Life; or the confusion they apprehend to be put to by that change. But, alas! what a God do they conceive you to be, O Lord, who blush to serve you, yet dare expect from you a reward?’ The force of this Example had con­quer'd in Augustin the difficulty he met with from human respects; God uses the same to cure his last and inmost Wound, Sinful Customs. Potinian, a Noble African, and Friend of his, who followed the Emperor's Court, ren­ders him a Visit, and finding S. Paul's Epistles opened in his Study, express'd the joy he had to see him bestow so well his best hours. Their conversation thus falling on a pious Subject, Potinian takes an occasion to rehearse the eminent Virtues practised, and the wonderful Miracles wrought, by S. Anthony, not long before deceased, and so famous thro' all the East, even whil'st living, that the Great Theodosius had often begged the Protection of his Prayers for his Empire and Army, and granted that he owed to them the Prosperity of the one, and the Victories of the other. Augustin wondred at the Greatness of those Tam recenti me­moria, & prope nostris tempori­bus testatissima mirabilia tua in fide recta & Ca­tholica Ecclesia. Miracles of so fresh a date, of so unquestionable a Truth, wrought in the true Faith in the Catholic Church, and stood amazed he had never observed, or even known them be­fore. [Page 25] A great Motive to unite himself with it, in that Communion for which she had that Hand and Seal of God to shew. From this great Guide, and Father of solitary Eremits and devout Religious, the Discourse pass'd to his holy Followers, and the most flourishing Monasteries, and Religious Cloysters, which Augustin could not but acknow­ledge to be a peculiar Flock of Christ endued with singu­lar Piety; their Number and eminent Piety were a second Motive to embrace the Faith which they, such eminent Conquerors of the World, and exact Followers of Christ, did profess. Potinian finding him much moved, adds Fuel to this well-kindled Fire, by a relation of what he had been a witness of when the Court was at Treves. I went, said he, with three other Courtiers to view some neigh­boring Eremits Cells and Gardens; the Company was di­vided, two entring a Cell, where dwelt some of those Servants of God, poor in Spirit, to whom, by that claim, the Kingdom of Heaven belongs, found on the Table S. Antho­ny's Life; they opened and read it, and God representing by his interior Grace, in a far more lively way than the dead Letter could, the Virtues of his Servant, the one of them, an Agent in Court, inspired with a holy Love for Virtue, and ashamed of his so different a Life; What drive our hopes at, says he? What slatters most our wishes? It is, that we may perhaps gain our Princes Fa­vor; 'tis but a perhaps; many dangers will way-lay us before we reach it, and then that height is slippery, and threatens a sore bruise in the fall; whereas in this very moment I may, if I will, enter into a particular Friend­ship and Intimacy with my God. Full of these thoughts, he recollects his discomposed mind, opens the Book again, and his heart at the same time to the Divine Seed of God's Grace, which took root presently, and the Fruit soon appeared: God altered interiourly the whole frame of his Soul, broke all his Chains, sever'd him from the World: He sighs, and reads, and sighs again; he ballances, resolves, rises, and now God's Courtier: The strife is at an end, says he, adien Court and World, none of my hopes are [Page 26] now lodged in thee, 'tis God only I will serve; 'tis resol­ved, and that at this hour, in this place; and adieu Friend also, unless you have taken the same resolution. He had; both rich enough, by that general resolution of sacrificing all to God, begun to build happily that Noble Tower of Christian Perfection. How surprized were we, when ha­ving but viewed some neighboring Gardens, we found them so altered in so short a time! so fix'd in their new re­solutions! If we were not otherwise altered, having heard their Choice and their Motives, so far we were at least, as to weep for our weakness and insensibility. We did con­gratulate Nihilo mutati à pristinis, fleve­runt se tamen. their happiness, envy their condition, crave their Prayers, and brought home with us a heavy heart, too too unseparably wedded to this World, whil'st those dwelt in mind in Heaven, in Body in their narrow Cells. Whil'st Potinian related this passage, what a storm was raised in Augustin's breast! who compared his wavering delays, with the firm resolutions; his deafness to God's Voice, with the quick obedience of these his Servants. In vain he cast himself behind his own back, and turned away his eyes, God placed him still in his own sight, and unco­vered the old Sores of his lasting Sins. Not bearing with these interior reproaches, as soon as Potinian had left him he betakes himself to a Garden to divert those thoughts: His intimate Friend Alipius followed him; God's Graces pursue thither their Fugitive, and renew a brisk Attaque against that strugling heart. There, is exposed unto him, how certain he is now that 'tis God who calls and presses him to obey: He had nothing to answer, all his put-offs and excuses failed him; a stubborn silence had succeeded, a Remanserat muta trepidatio & qua­si mortem refor­midabat restringi à fluxu con [...]uetu­dinis▪ quo tabe [...] ­ [...]ebat in mortem. Conf. l. 8. c. 8. strange fear seized him; he apprehended more than Death to divest himself of those ill habits that poysoned his Soul to Death. ‘In these violent Convulsions of his mind, he starts back towards his Friend, and seizing him, What is this, Alipius? (says he.) What did we hear? Unlearned illiterate people rise and seize on Heaven, and We with all our eminent Parts and Knowledge, for want of Courage, behold we wallow in the sink of our [Page 27] sins. Are we ashamed then to follow such Leaders? or should we not rather blush that we do not, at least fol­low, now they have opened the way?’ His troubled and wandring eyes, his discomposed and dejected looks, his pale co [...]tenance, and faltring voice, spoke the rest of his mind. He was sinking into a kind of wholsom distracted­ness, (as he calls it;) He sits down, displeased with him­self even to passion, to see that he could not persuade him­self effectually to make his peace with his God, by a full submission to his preventing Graces; that all the powers of his Soul violently led him to it, whil'st his stubborn Will abandoned him, and withdrew; that he would, and could not resolve; 'twas but a half-will that strove against the other wounded half, still pa [...]ting and withdrawing back. His disordered Soul suffered strangely in this strife! He pluck'd the hair off his Head, knock'd furi­ously his Forehead and Breast; with joyned hands he clipt his Knees; then said, How easily all the parts of my Body obey my Soul! How they move at her Will, and my Soul cannot obey her own Commands! She would resolve, she asks with a more violent passion that reso­solution Imperat animus ut velit animus nec alter est, n [...]c facle tamen vo­luntas non uti (que) plena imperat, [...]deo non est qued imperat. from her self, yet cannot obtain it. 'Tis I my self that would, and I my self that will not. God's merciful Graces pursue him with quick remorses, by a saving seve­rity and tender cruelty, press him with shame & with fears, suggesting to him, That now was the fatal moment of which Eternity depended, now his Chains were to be broken, whil'st they were slackened, or never, in case he let his Passions streight­ten Plagella ingemi­nans timoris & padotis ne [...]sus▪ cessarem & non abrumperetur [...]d ipsum exiguum & te [...]e quod re­manserat & reva­lesceret iterum & me robustius alli­garet. them again. He strove, and said to himself, Ay, now, be it now done; yet it was not done. Being now with­in one step of Peace of Mind, Joy, and Security, by a fi­nal Victory, he suffered in his Soul the most violent pangs; he fell not back, nor yet dared to advance. In this critical minute his ill Customs, those old Acquain­tances, as he terms them, his past Vanities, sinful Plea­sures, and now-expiring Liberty, faintly pulling him, as by the Sleeve, said, And wilt thou quit us? From this moment, for ever? And canst thou (think'st thou) live [Page 28] without us? Ever hereafter under a constraint, ever checking, ever denying thy self? Grace, for a last sup­ply, offered to his thoughts the Example of so many Servants of God, even of the weaker Sex, of tender Years, who had sacrificed and suffered more to purchase Eternal Bliss. ‘These and these could, said he, and thou canst Quid in te stas & non stas? projice te securus in cum, non se subtrahet ut cadas, projice te in cum, exci­piet te, & sana­bit [...]e. not. Did God prevent them by his Grace co-operating with them; and art thou the only One whom God will abandon, returning to him? Why dost thou rely on thy own Strength, or fear thy own Weakness? Cast, cast thy self into his Arms who calls thee; he will not draw back, and let thee fall. Cast thy self into his Bosom; he will receive thee there, and cure thee.’ The Storm grew higher; two Showers of Tears followed, a sign that it was nigh clearing up. He could not bear the presence even of Alipius; alas, he could not brook his own! He runs under a Figtree, (with such Leaves Adam covered his Nakedness!) ‘there prostrate on the ground, bathed in his Tears, he sobb'd and sigh'd, then gave vent to his grief in these broken words: How long, my God, shall I be the Object of your Anger, the Butt of your Justice? When will the Ray of Mercy shine? How long shall I say to morrow, to morrow? Why not now? Why not at this instant an end to my sinful life?’ Au­gustin, Jesus sees thee under that Figtree, as well as he did Nathaniel, before thou seest him: His Mercy it is sounds there so deep thy Wound, only that the Cure may be perfect; that hereafter, fruitful in Pious Deeds, thou maist escape the Curse that fell on the barren Fig­tree. The happy moment is come, written in the Book of God's Mercy from all Eternity. A Voice is heard, Take up and read, Take up and read: He obeys, finding S. Paul's Epistles by him, he lights on the 13 Rom. 13. God guiding his hands and eyes there he reads, Not in Feast­ings and Drunkenness, not in Chamberings and Lechery, not in Strife and Emulation; but put on our Lord Jesus Christ, and pamper no [...] the Flesh, gratifying its Desires. [Page 29] These words he had read often, but now a Ray of Grace writ the sense of them in his mind, and stamp­ed them in his heart. In a moment a comfortable Light, breathing Security and Joy, spread it self into his Soul: His Tears were wiped off, his Doubts resolved, his Fears and his Anxiety vanished; he rose a SAINT in­flamed with the Love of God, begins his Apostolical Labors by inviting his Friend Alipius to a like zealous Conversion, who had been all the while a dumb Specta­tor, and who to shew the Riches and Varieties of God's Graces sitted to all Tempers, without reluctancy, with­out strife or difficulty, surrendred himself at the read­ing only of the Sentence following in S. Paul, Re­ceive, Infi [...]um in Fide assamite. and take him along with you, who is weak in Faith.

I should now open unto you, Christian Brethren, the Riches of God's Mercies heaped on this Saint; shew you his great steps towards an eminent Virtue, and the fulness of the Reward that attended it, even here, by Numquid hoc es­se [...] intra in gaudi­um Domini tui▪ Con. l. 9. that serenity of mind, those interior Joys, which he often conceived to be of the same Nature with the Bliss of Saints in Heaven, and short of them only in Length. But my Glass is at the lowest ebb, my time expired: I shall trespass no longer on Your Sacred Majesty's Royal Patience. I will end with a transient consideration on the Fruit of this whole Discourse, which hangs on these three Truths. First, That we can do nothing without a con­tinual supply of God's Grace, and therefore ought with assi­duous Prayer to press upon God's Bounty for it. Secondly, That Divine Grace once granted enables us to do all things, and that it is never denied when duly asked; whence it follows, that we ought without the least fear to undertake whatever God moves us unto. Thirdly, That Grace requires a speedy and diligent co-operation, or is soon withdrawn; and consequently, that nothing is so dangerous in the great concerns of our Eternal Salvation, as delays, on whatever account.

No certainly, nothing available to Virtues here, or Happiness hereafter, can be had without the help of Grace. S. Augustin is a plain Instance for it: Twenty years continual endeavors, a studious application of so many Eminent Parts, the Tears of a pious loving Mother, the endeavors of the ablest Divines of Europe and Africa, could not help him to see an almost self­evident Truth, what way of Worship God hath ap­pointed us to honor him by, and where those means lie which his Mercy hath allowed us, to attain that Bliss we are created for. This Truth being laid open, his Will passionately moving him to declare himself of the Catholic Church, he had not yet the strength to raise it to a Resolution. Oh how truly are all the Crowns of Qui coronat te in mise [...]i [...]ordia & miscrationibus. Psal. God's Saints the Works of his Mercy, and his Commi­seration on our Weakness! How truly are all the Merits we can boast of, God's meer Gifts! His own sad expe­rience did teach S. Augustin how to express this Truth so fully, so admirably, in his Book of Widows. To will, Coronat munera s [...]. saith he, is certainly our own Work, if it be true of any thing, it is certainly so of our Will, that 'tis such because we will; and yet what little influence have we over our own Wills, relating to good! It must be awa­kened and stirr'd, or it lies as in a Lethargy; when awake, it must be healed and strengthened, or the least difficulty and pain overcomes it; when applied, it must be encouraged, enlarged, supported, or it is so very nar­row, Nost [...]m est vel­le, s [...]d vol [...]nt [...] ipsa & admonetur ut s [...]rgat, & sa­natur ut val [...]at, & d [...]atatur ut ca­piat, & imple­tur, ut [...]abea [...]. De Vi [...]ui [...]. so feeble, that it sinks after the first offers, under the least weight; and even when we think our selves most resolved, most forward, after even many endea­vors, we find our hearts very empty of all Virtues, if God hath not himself mercifully placed them there. How long do some continue in Error and in Sin? A constant Object of Gods Hatred and Justice, on the very brim of Hell, unconcerned, and without any sense of their dan­ger? Ah! Gods Grace hath not awakened yet their dull Conscience, lull'd in the sleep of Sin. How many others [Page 31] behold their own Misery, and sigh often for it, acknow­ledge themselves equally criminal and miserable, see themselves sinking deeper and deeper, yet never offer resolutely to release their Souls from, and avoid, those partly incumbent, partly threatning miseries. Alas! they have consumed the Substance and Vigor of their Souls in Sin; those many deep Wounds have impaired their Strength; God's Grace, which only can, hath not yet wrought the cure. How many, in fine, after their Sins are pardoned, and they set in a right way, stumble at the first difficulty, and advance no further; or with little sense, ever full of good Wishes, and empty of Ef­fects? Their narrow and poorly-stock'd Hearts, can re­ceive but little, know less [...] to improve it, till God by his Grace enlar [...] and enrich them. Oh then let us ever pr [...] ▪ [...]ever cease, and may this Grace be all we ask! [...]et us ever seek, but this Grace only; having ever in our hearts and mouths that frequent Prayer of the Church, O God, be intent on my help! Lord, hasten to succor me!

But again, for our comfort, that help being obtained, with what security may we not attempt the greatest things! with what ease may we not perform them! S. Au­gustin in that happy moment of his Conversion wondred De quo imoalto (que) secreto evocatum est in momento liberum a [...]bi [...]rium m [...]um? l. 9. c. 1. from what dark Den, in which it had been so long locked up from him, his Free-will was restored; such unusual strength he found in himself! It proved a satisfaction, a comfort to him, to want those Pleasures without which he had believed he could not live. How unerringly, through the course of his following [...]ife, did he practise those Virtues whose Names had been unknown to him! ▪Tis with Truth you mind us, Great S. Paul, That 'tis God works in us both to will and to do; so little toil and Qui operatur in nobis, & vell [...] & perficere. pain is found in the performance, when God's Grace works in us a steddy fix'd Resolution: And can we give place to any Anguishes, Fears, Apprehensions, when God offers his Grace by calling us to a true Faith, to a pious Life? His Infinite Mercy is then at hand to create [Page 32] in us a Will, his Omnipotency to joyn to it a facility in obeying him. Who hath found a Treasure, forms generous Designs, dares undertake great things, con­ceives he shall easily remove any obstacle, because that he knows the force of Gold, which in a moment can supply all wants. God's Grace is his Treasure; 'tis the Riches of his Bounty, saith S. Paul; in a moment it gives Divitias bonitatis ejus. Strength to the Weak, Knowledge to the Dull and Ignorant, Courage to the most Timerous. 'Tis true we can do nothing without God, but 'tis equally true that Jo. 15. Omnia possum in co qui me com­fortat. Phil. 4. we can do all things in him that enables us all. We can despise the soft deluding Pleasures of sense, with the Virgins; blot out whatever stains of past sins, by our Tears, with God's pen [...]t [...]nt Servants; practise with ease all Christian Virtues, with the Con [...]ssors; undergo and conquer all sorts of Sufferings for Justice, with the Martyrs. But then let us ever remember that Sentence of S. Augustin, God cannot work with us, but when we Deus non esset co-operator n [...]si [...] esses operator. Aug. work our selves. If Grace be God's hand ever stretched to help us, and work with us; if a Divine Light, able to disperse the greatest Darkness; if a Heavenly Science, exposed to no Error, infused in those who admit of it; if it be an easie conquest of all Vices, and of what­ever Opposition to Virtue when used; if it be that with the help whereof all good Saints came to be such. Oh, Christian Brother, what a Treasure hath laid so long hidden in thy heart! and how useless yet! That Grace is the whole Fruit of the Cross of Jesus, thy plentiful effe­ctual Redemption; to neglect it is as deep an Offence as to tread under foot the precious Blood of our Redeemer. Ah! dig up that Treasure then, stir it up, use that Ta­lent, or it will be taken away. How long God will per­mit it to lie dormant in your hands I know not. He gives Secundum men­suram do [...]ationis Christi. [...]h. 4. it not lavishly, but according to the measure of Christ's Gifts. How soon yours will be filled I know not. If now you hear your self called, answer; if moved, follow; if commanded, obey. Some one Grace, I know, is the [Page 33] critical one to each mans Salvation; such were those Sa­muel offered to Saul, Nathan to David; the former past by his, and was set aside for ever, an abandoned Repro­bate; the latter obeyed his, and became according to God's heart. Whether this day by my voice God hath Gratiam inven [...]a­mus in auxilio opportuno. Heb. 4. 16. not presented to some one here the critical Grace, the last loud call, I know not; but this I know, that whoever obeys not his, whoever resolves it not from this moment, ventures his Salvation upon a perhaps, than which there cannot be a more certain Folly, scarce a more crying Sin. Use then all that measure which God hath offered you, and your Fidelity will be blest by such an increase of it, as will possess you with a Heavenly Bliss, which God in his Mercy grant us all without end.