to oblige us to a resolution of entering into this passage willingly, is to free ourselves from all things that might encumber, stop, or tie us to the world, and keep ourselves always in a readiness to depart.

For that purpose it is not necessary that we should go out of the world, but that the world should be banished and driven out of us, and that we should renounce all vanities and unruly affections, so that we might be able to say with the apostle, "The world is crucified to me, and I am crucified to the world:" for there be many who depart out of this world, but leave their hearts and most tender affections behind: as Lot's wife that went out of Sodom, but left there her treasures and delights, her most ardent desires: as the Israelites, who, when they went out of Egypt, left behind them their cursed affections, with their pots of flesh and onions.

The same thing happens to many, who separate themselves without any necessity from the acquaintance of mankind, and who affect a strange and austere kind of life. They leave the society of wise and virtuous persons, and the lawful use of the blessings which heaven has granted them; and they deprive themselves of all that deserve esteem, and the means of glorifying God, and edifying their neighbours. But many times they carry with them their corruption, their vices, and a legion of wicked thoughts and carnal desires. By this means they give way to the devil, and expose themselves to all his temptations; for that wicked serpent delights rather in the dens of wild beasts, and in the caves of the earth, than in the palaces and dwellings of princes and kings. The most abominable vices creep and breed rather in the desarts and places of retreat, than in public, and in great cities that are full of inhabitants. Lot remained chaste in the most abominable city that was in the world; but when he went aside to the foot of a mountain, and into the cave to dwell, he defiled himself

with a monstrous incest. When Satan intended to tempt our Saviour Christ, he carried him into a desert and to the top of a mountain. From hence we may learn, that this subtle enemy of mankind had learnt, by his long experience, that the places of retreat, and the most solitary, are the fittest to lay his snares. If our Saviour, who was wholly innocent and free from sin, hath been able to overcome all manner of temptations, we are not of the same temper, we are not furnished with such armour as he was, of proof against all the inflamed darts of the devil: for our miserable flesh delights in its own destruction, it opens the ears and the heart wide to the deceitful promises of Satan, and suffers itself to be cheated by his damnable enchantments. It flatters us, and causes us to be lulled asleep in its bosom : then, like a treacherous Delilah, it betrays us into the unmerciful hands of our great enemy.

Some clothe themselves with hair, and wear at their girdles a knotted cord, whom the devil drags to hell with the invincible chains of lust. Others climb up to the top of frozen mountains, and yet their hearts burn with impure flames. Some affect a mournful solitáriness, whose desires and longings are for the world and its vanities. Others have their hands lifted up to heaven, whose minds are enslaved to the earth, and rooted in the rotten and filthy pleasures of the age. Some have a lamp burning before them, whose understanding is wrapped in gross darkness, more palpable than that of Egypt. Others have an empty stomach, whose soul is full of abominable passions. In short, some live in appearance like angels, and yet are possessed with legions of infernal spirits. Others seem to have no concernment in the world, and yet lodge the whole world in their hearts.

Under a coarse habit dwell oft-times more envy, more vanity and ambition, than under the glorious attire of silk and gold. Through a torn habit, some souls may be perceived

swelled

swelled with pride and arrogance: and in company of beggars are to be found many times the designs of kings, and the lofty thoughts of the greatest monarchs. To speak plainly--the good things and advantages of this life do not stop and wed us of themselves to this world, but rather that love and affection which we bear to them.

For without doubt, there be many that are more earnest and affectionate for the things they want, than others that enjoy them. Some poor people have a far greater longing for riches, than ever Solomon had in the midst of all his great treasures. Some silly women, who are covered with old rags, and some contemptible Joans, have more vanity and pride in their brains, than ever had queen Esther in her richest and most glorious attire. The prophet Daniel was raised to an high and eminent honour; for he was the governor of the third part of the monarchy of the Persians and of the Medes; nevertheless, he was no more concerned in Babylon than if he had had there but a sepulchre, and worn the chains of a slave; he sends forth as many sighs, and pours as many tears, at if he had been sitting upon the ashes of Jerusalem.

Some pitiful beggars are more loth to quit their rags, than sovereign princes to lay down the ensigns of their dignity and honour. Such are more enslaved to their filth and easiness, than the greatest monarchs to the glory and splendour of their empire. Death labours as much to free a man from his prison, and take him out of his dungeon, as to drive him out of his palace, and to tumble him from his throne; the poor and the indigent, who have no other bed to lie upon than the hard ground, make as much resistance as the rich, who are stretched upon the softest couches. The galley-slaves are as unwilling that Death should loose them from their chains, and take them out of their misery, as the kings and princes are to leave their sceptres and their crowns. I am fully per

suaded,

of a silly and debauched youth, as the prodigal son: but they are the blessings of heaven, when they fall into the hands of a Joseph, whonourisheth therewith his father, and all his kindred; into the hands of a David, that employed them in offerings to Almighty God in the sight of the people; of a Solomon, who built a magnificent temple; and of a Mary Magdalen, who spent them not in luxury and vanity, nor in curious trinkets, but to buy a box full of precious ointment, which she poured on the head of the Saviour of the world. These are blessings indeed, when such an one enjoys them as Cornelius the Centurion, who employed them in alms, where of the perfume ascended up to the throne of the God of mercies. In short, our Lord Jesus Christ, who is the eternal wisdom of the Father, hath uttered out of his sacred mouth, that it was more blessed to give than to receive, Acts xx.

I am not ignorant of the oracle pronounced by this great God and Saviour, "That whosoever doth not renounce father, mother, houses and lands, for my sake, is not worthy of me," Matt. x. This was said to teach us, that we must renounce with heart and affections all things in the world, and of this present life, and that we must be always ready to forsake all, in case we cannot keep them without offending God, and giving a scandal to his church. But without such absolute necessity, God requires not from us, in any place of scripture, actually to quit and leave our worldly possessions.

I know also very well, that when a young man inquired of our Saviour, "What he was to do to inherit eternal life," this wise teacher returned him this answer, " Sell all that thou hast, and give it to the poor, and thou shalt have riches in heaven; then come and follow me," Luke xviii. This was a particular commandment made only to that man, upon a singular occasion; from whence it is not possible that we should gather any conclusion to oblige others to the ame

action:

action: for otherwise this might oblige all Christians in general to sell what they have, without exception, and to give it to the poor. The commandment was given upon this occasion : this vain-glorious Pharisee boasted of having kept all the commandments of God from his youth up. To remove this good opinion of himself out of his mind, and to give vent to the swelling of his pharisaical pride, our Lord puts him to a trial, enjoins him to sell all his gools, and to give them to the poor. At these words the young man went away very sad in a confusion, because he had much riches, and his strongest affections were fixed there. By this he discovered that he was far from loving God with all his heart, and with all his soul, and with all his strength, because it appeared that he loved his worldly possessions more than Christ and his blessedness. You may therefore understand without difficulty, devout souls, that this commandment made to this young man extends not to all in general. If it had been so understood, the holy apostles, who were mindful of every thing that tended to perfection, would not have rested satisfied with the loss of their goods, to follow Christ, as they declared to him themselves: "We have left all, and have followed thee," Matt. xix. but they would have reserved nothing for themselves; which course they never took: for St. John, Christ's beloved disciple, had a dwelling-house, where he entertained the holy Virgin after our Saviour's death, John xix. And the other apostles had their ships, their nets and tacklings: therefore after Christ's resurrection they returned to their fishing-trade.

Our Saviour, upon the occasion of the young man's refusing to obey this express and particular command of selling his goods, and giving them to the poor, informs his disciples, "That it is hard for a rich man to enter into the kingdom of heaven." But he explains in another place this passage in such a manner, that he leaves not the least difficulty in it;

when