{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_73353/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_73353","id":"gutenberg_73353","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/73353","summary":null,"tags":["Category: Essays, Letters & Speeches","Category: Religion/Spirituality","Methodist Church","Theology -- Early works to 1800","Theology -- History -- 18th century"],"text":"The Works of the\n Rev. John Wesley, M.A.\n\n\n \u250c\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2510\n \u2502 \u2502\n \u2502 Transcriber\u2019s Notes \u2502\n \u2502 \u2502\n \u2502 \u2502\n \u2502 Punctuation has been standardized. \u2502\n \u2502 \u2502\n \u2502 Most of the non-common abbreviations used to save space in \u2502\n \u2502 printing have been expanded to the non-abbreviated form for \u2502\n \u2502 easier reading. \u2502\n \u2502 \u2502\n \u2502 The author has used an asterisk (*) to indicate passages he \u2502\n \u2502 considers most worthy of attention. \u2502\n \u2502 \u2502\n \u2502 The text may show quotations within quotations, all set \u2502\n \u2502 off by similar quote marks. The inner quotations have been \u2502\n \u2502 changed to alternate quote marks for improved readability. \u2502\n \u2502 \u2502\n \u2502 Characters in small caps have been replaced by all caps. \u2502\n \u2502 \u2502\n \u2502 Non-printable characteristics have been given the following \u2502\n \u2502 Italic text: --> _text_ \u2502\n \u2502 emphasized text within \u2502\n \u2502 italics --> |text| \u2502\n \u2502 \u2502\n \u2502 This book was written in a period when many words had \u2502\n \u2502 not become standardized in their spelling. Words may have \u2502\n \u2502 multiple spelling variations or inconsistent hyphenation in \u2502\n \u2502 the text. These have been left unchanged unless indicated \u2502\n \u2502 with a Transcriber\u2019s Note. \u2502\n \u2502 \u2502\n \u2502 The symbol \u2018\u2021\u2019 indicates the description in parenthesis has \u2502\n \u2502 been added to an illustration. This may be needed if there \u2502\n \u2502 is no caption or if the caption does not describe the image \u2502\n \u2502 adequately. \u2502\n \u2502 \u2502\n \u2502 Footnotes are identified in the text with a superscript \u2502\n \u2502 number and are shown immediately below the paragraph in which \u2502\n \u2502 they appear. \u2502\n \u2502 \u2502\n \u2502 Transcriber\u2019s Notes are used when making corrections to the \u2502\n \u2502 text or to provide additional information for the modern \u2502\n \u2502 reader. These notes are identified by \u2666\u2660\u2665\u2663 symbols in the \u2502\n \u2502 text and are shown immediately below the paragraph in which \u2502\n \u2502 they appear. \u2502\n \u2514\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2518\n\n\n\n\n THE\n WORKS\n OF THE\n Rev. JOHN WESLEY, M.A.\n\n Late Fellow of _Lincoln-College_, OXFORD.\n\n\n VOLUME VIII.\n\n\n BRISTOL:\n\n Printed by WILLIAM PINE, in _Wine-Street_.\n MDCCLXXII.\n\n\n\n\n THE\n CONTENTS\n Of the EIGHTH VOLUME.\n\n\n An Extract from the Christian Pattern.\n\n Book II.\n Book III.\n Book IV. (_An exhortation to the Holy Communion._)\n\n\n A Treatise on Christian Prudence.\n\n Chapter I. _Of the end proposed by Christian Prudence, and the\n general means of obtaining it._\n\n Chapter II. _How far Christian Prudence is concerned in the\n manner of keeping God\u2019s commandments._\n\n Chapter III. _Of the subordinate means that serve to assist us\n in keeping the commandments of God._\n\n Chapter IV. _The conduct of a prudent Christian, with regard to\n the government of himself._\n\n Chapter V. _A persuasive to the study of Christian Prudence,\n with some advices relating to the practice of it._\n\n\n Nicodemus: Or a Treatise on the Fear of Man.\n\n Chapter I. _Of the nature and causes of the fear of man._\n\n Chapter II. _Of the signs and effects of the fear of man._\n\n Chapter III. _Of the mischiefs caused by the fear of man._\n\n Chapter IV. _Of the excuses that are usually made for the fear\n of man._\n\n Chapter V. _Of the means whereby we may be delivered from the\n fear of man._\n\n Chapter VI. _Of Christian discretion._\n\n Chapter VII. _Of the good which arises from the boldness of\n faith, conquering the fear of man._\n\n Reflections on the Conduct of Human Life; with reference to\n Learning and Knowledge.\n\n The Life of God in the Soul of Man.\n\n\n Illustration: (\u2021 decoration)\n\n\n\n\n An Extract of the\n CHRISTIAN PATTERN:\n\n Or, a treatise on the imitation of Christ.\n Written in Latin by _Thomas a Kempis_.\n\n\n\n\n BOOK II.\n\n\n\n\n CHAPTER VI.\n\n _Of the joy of a good conscience._\n\n\nTHE glory of a good man is the testimony of a good conscience.\n\nHave a good conscience, and thou shalt ever have joy.\n\nThou shalt rest sweetly if thy heart condemn thee not.\n\nNever rejoice but when thou hast done well.\n\nSinners have never true joy, nor feel inward peace; because _There is\nno peace to the wicked_, saith the Lord.\n\n2. To glory in tribulation is no hard thing for him that loveth; for\nto glory so, is to glory in the cross of our Lord.\n\nThat glory is short which is given and received from men.\n\nSorrow always accompanieth the glory of the world.\n\nThe glory of the good is in their consciences, and not in the tongues\nof men. The gladness of the just is of God, and in God; and their joy\nis of the truth,\n\n*He enjoyeth great peace of mind, that careth neither for the praise\nnor dispraise of men.\n\n3. He will easily be content, whose conscience is pure.\n\nThou art not the more holy, though thou art praised; nor the less,\nthough thou art dispraised.\n\n*What thou art, thou art; neither canst thou be said to be greater than\nthou art in the sight of God.\n\nIf thou considerest what thou art within, thou wilt not care what men\nsay of thee.\n\nMan seeth the face, but God looketh into the heart.\n\nMan considereth the deeds, but God weigheth the intention.\n\nTo do always well, and to dis-esteem himself, is a sign of an humble\nsoul.\n\n4. He that seeketh no witness for himself from without, doth shew that\nhe hath wholly committed himself unto God.\n\n_For not he who commendeth himself is approved_, saith St. _Paul_; _but\nwhom God commendeth_.\n\n*To walk inwardly with God, and not to love any thing without, is the\nstate of a spiritual man.\n\n\n\n\n CHAPTER VII.\n\n _Of the love of Jesus._\n\n\nBLESSED is he that understandeth what it is to love _Jesus_, and to\ndespise himself for _Jesus_.\n\nThou oughtest to leave what thou hast loved hitherto, for the sake of\nJesus; for he will be loved alone.\n\nThe love of things created is deceitful and inconstant: the love of\nJesus is faithful and constant.\n\n*He that cleaveth unto a creature, shall fall when it falls: he that\nembraceth Jesus, shall stand firmly for ever.\n\nLove him, and keep him for thy friend, who, when all go away, will not\nforsake thee.\n\n*Thou must one day be left of all whether thou wilt or no.\n\n2. Keep close to Jesus, both in life and death, and commit thyself unto\nhis faithfulness, who, when all fail, can alone help thee.\n\nThy beloved will not admit of a rival, but will have thy heart alone,\nand sit like a king in his own throne.\n\n*Whatsoever affection thou reposest in men out of Jesus, is all no\nbetter than lost.\n\n*Trust not, nor lean upon a broken reed; for all flesh is grass, and\nall the glory thereof shall wither away.\n\n3. Thou shalt quickly be deceived if thou regardest only the outward\nappearance of men.\n\nIf in them thou seekest comfort and profit, thou shalt often feel loss.\n\nIf thou seekest Jesus in all things, thou shalt surely find Jesus.\n\n*If thou seekest thyself, thou shalt also find thyself, but to thy own\ndestruction.\n\nFor if a man doth not seek Jesus, he doth more hurt to himself than the\nworld and all his adversaries could do.\n\n\n\n\n CHAPTER VIII.\n\n _Of familiar friendship with Jesus._\n\n\n*WHEN Jesus is present, all is well; but when Jesus is absent every\nthing is hard.\n\nWhen Jesus speaketh not inwardly, we have no true comfort: but if Jesus\nspeak but one word, we feel much consolation.\n\nDid not _Mary_ presently rise from the place where she wept, when\n_Martha_ said unto her, _The master is come and calleth for thee_?\n\nHappy the hour when Jesus calleth from tears to spiritual joy!\n\nHow dry and cold art thou without Jesus! How foolish and vain if thou\ndesirest any thing out of Jesus!\n\n*Is not this a greater loss, than if thou shouldest lose the whole\nworld?\n\n2. What can the world profit thee without Jesus?\n\nTo be without Jesus is a grievous hell; and to be with Jesus a sweet\nparadise.\n\nIf Jesus be with thee, no enemy can hurt thee.\n\nHe that findeth Jesus, findeth a good treasure, yea, a good above all\ngoods:\n\nAnd he that looseth Jesus, looseth too much, and more than the whole\nworld.\n\n*He is most poor, that liveth without Jesus: and he is most rich that\nis well with Jesus.\n\n3. It is a great skill to know how to converse with Jesus, and great\nwisdom to know and keep Jesus.\n\nBe humble and peaceable, and Jesus will be with thee.\n\nBe devout and quiet, and Jesus will stay with thee.\n\nThou mayest soon drive away Jesus, if thou turnest aside to outward\nthings.\n\nAnd if thou shouldest drive him away, unto whom wilt thou fly, and what\nfriend wilt thou seek?\n\n*Without a friend thou canst not live well, and if Jesus be not above\nall friends unto thee, thou shalt be very sorrowful and desolate.\n\nThou dost therefore foolishly, if thou dost trust or rejoice in any\nother.\n\nIt is better for thee to have all the world against \u2666thee, than Jesus\noffended with thee.\n\n \u2666 \u201chee\u201d replaced with \u201cthee\u201d\n\nTherefore of all things that are dear to thee, let Jesus alone be\npeculiarly thy beloved.\n\n*Love all for Jesus, but Jesus for himself.\n\nJesus Christ alone is to be beloved; who alone is faithful above all\nfriends.\n\nFor him, and in him, let as well friends as foes be dear unto thee;\npray to him for all these, that all may know and love him.\n\n*Never desire to be commended or beloved; for that appertaineth unto\nGod.\n\n*Neither do thou desire that the heart of any should be set on thee;\nnor do thou set thy heart on any: but let Jesus be in thee, and in\nevery good man.\n\n*4. Be pure and free within, and entangle not thy heart with any\ncreature.\n\nAnd truly, unless thou be prevented and drawn by his grace, thou shalt\nnever attain to this, to forsake and cast off all, that thou mayst be\nunited to him alone.\n\nFor when the grace of God cometh unto man, then he has power to do all\nthings; and when that retires, he is poor and weak, and as it were,\nleft only to affliction.\n\nYet in this thou oughtest not to dispair; but to resign thyself to the\nwill of God, and to bear all things that befal thee for the glory of\nChrist: for after winter followeth summer, and after a storm a great\ncalm.\n\n\n\n\n CHAPTER IX.\n\n _Of the want of all comfort._\n\n\nIT is not hard to despise human comfort, when we have divine.\n\nIt is much to be able to want both human and divine comfort; and for\nthe glory of God to be willing to endure desolation of heart.\n\nWhat great matter is it, if thou be chearful and devout at the coming\nof grace? This hour is to be wished for of all men.\n\n*He rideth easily enough whom the grace of God carrieth.\n\nAnd what marvel, if he feel no burthen, who is bore up by the Almighty?\n\n2. We are always willing to have something for our comfort: and a man\ndoth hardly put off himself.\n\n*See thou learn to forsake thy intimate and beloved friend for the love\nof God.\n\n*Be not grieved when thou art forsaken by a friend, knowing that we all\nat length must be separated from one another.\n\nWhen a man trusteth in himself, he easily slideth into human comfort:\n\nBut a true lover of Christ betakes not himself to human comfort, but\nrather sustains hard exercises and great labour for Christ.\n\n*3. When therefore spiritual comfort is given thee from God, receive it\nthankfully: but know, it is the gift of God, not thy desert.\n\n*Be not puffed up, neither do thou presume vainly: but be rather more\nhumble for the gift, and more wary in all thy actions: for that hour\nwill pass away, and temptation will succeed.\n\n4. _David_, in the presence of the divine grace, said, _I said in my\nprosperity, I shall never be removed_.\n\nBut in the absence of it, having experienced what he was in himself, he\nadds, _Thou didst turn thy face from me, and I was troubled_.\n\nYet doth he not despair, but more earnestly prayeth unto the Lord, and\nsaith, _Then cried I unto thee, O Lord, and gat me to my Lord right\nhumbly_.\n\nLastly, he receiveth the fruit of his prayer, and witnesseth that he\nwas heard, saying, _The Lord hath heard me, and taken pity on me: the\nLord is become my helper_.\n\nBut wherein? _Thou hast turned_, saith he, _my heaviness into joy: thou\nhast compassed me about with gladness._\n\n5. Whereupon therefore can I hope, or wherein ought I to trust, but in\nthe great mercy of God alone, and in the only hope of heavenly grace?\n\nFor whether I enjoy the presence of good men, or religious brethren, or\nfaithful friends, or holy books, or excellent treatises, or sweet songs\nand hymns, all these help little, and have little relish, when grace\nforsaketh me, and I am left in my own poverty.\n\nAt such a time there is no better remedy than patience, and renouncing\nmy own will, according to the will of God.\n\nTemptation going before, is wont to be a sign of ensuing comfort.\n\nAnd to those that are proved by temptations, heavenly comfort is\npromised. _He that shall overcome_, saith He, _I will give him to eat\nof the tree of life_.\n\n6. Divine comfort is given, that a man may be stronger to bear\nadversity.\n\nThere followeth temptation lest he should grow proud thereof.\n\n*The devil sleepeth not, neither is the flesh as yet dead; therefore\ncease not to prepare thyself to the battle, for on thy right hand and\non thy left are enemies that never rest.\n\n\n\n\n CHAPTER X.\n\n _Of thankfulness for the grace of God._\n\n\nWHY seekest thou rest, since thou art born to labour?\n\n*Dispose thyself to patience, rather than to comfort; and to the\nbearing of the cross, rather than to joy.\n\nWhat worldly man would not willingly receive spiritual joy and comfort,\nif he could always have it?\n\nFor spiritual comforts exceed all the delights of the world, and\npleasures of the flesh.\n\n2. False freedom of mind, and trust in ourselves are very contrary to\nheavenly visitations.\n\nGod doth well in giving his grace of consolation; but man doth evil in\nnot returning all again unto God with thanksgiving.\n\nAnd therefore the gifts of grace cannot flow in us, because we are not\nthankful to the giver, and return them not wholly to the fountain.\n\nFor grace ever attendeth him that is thankful; and from the proud shall\nbe taken that which is given to the humble.\n\nAll that is high is not holy; nor all that is sweet, good; nor every\ndesire pure; nor every thing that is dear unto us, grateful to God.\n\n*I willingly accept that grace, whereby I may ever become more humble\nand careful, and more ready to renounce myself.\n\nHe that is taught by the gift of grace, and instructed by the\nwithdrawing thereof, will not dare to attribute any good to himself,\nbut will acknowledge himself poor and naked.\n\nGive unto God that which is God\u2019s, and ascribe unto thyself that\nwhich is thine own; that is, give thanks to God for his grace, and\nacknowledge that nothing is thine, but only sin, and the punishment\ndue thereto.\n\n3. Set thyself always in the lowest place, and the highest shall be\ngiven thee; for thou canst not be in the highest, till thou hast been\nin the lowest.\n\nThe chief saints before God are the least in their own eyes: and how\nmuch the more glorious, so much the more humble.\n\nThose that are firmly settled and grounded in God, can no way be proud.\n\n4. Be therefore thankful for the least gift, so shalt thou receive\ngreater.\n\nLet the least appear unto thee very great, and the most contemned as an\nespecial gift.\n\nIf thou considerest the worth of the Giver, no gift will seem little,\nor of too mean esteem. For that is not little which is given by the\nmost high God.\n\nYea, if he should give punishment and stripes, it ought to be grateful;\nfor he doth it always for our welfare, whatsoever he permitteth to\nbefal us.\n\n*He that desireth to keep the grace of God, let him be thankful for the\ngrace given, and patient for the taking away thereof. Let him pray that\nit may return. Let him be wary and humble, lest he lose it.\n\n\n\n\n CHAPTER XI.\n\n _That there are few who love the cross of Christ._\n\n\nJESUS hath many lovers of his heavenly kingdom; but few bearers of his\ncross.\n\nHe hath many desirous of comfort, but few of tribulation.\n\nHe findeth many companions of his table, but few of his abstinence.\n\nAll desire to rejoice with him, but few will suffer any thing for him.\n\nMany love Jesus so long as adversity happens not.\n\nMany praise and bless him, as long as they receive comforts from him.\n\nBut if Jesus hide himself, and leave them but awhile, they fall either\ninto complaint, or dejection.\n\n2. But they that love Jesus for Jesus, and not for some comfort of\ntheir own, bless him in all tribulation and anguish of heart, as well\nas in the greatest comfort.\n\nAnd although he should never give them comfort, yet they would ever\npraise him and always give him thanks.\n\n3. O how powerful is the pure love of Jesus, which is mixed with no\nself-interest!\n\nDo they not shew themselves to be rather lovers of themselves than of\nChrist, that always think of their own pleasure?\n\nWhere may one be found that is willing to serve God gratis?\n\n4. It is hard to find any one so spiritual, that is stript of the love\nof all earthly things.\n\n*For where is any one to be found that is indeed free from all\naffection to creatures?\n\nIf a man should give all his substance, yet it is as nothing.\n\nAnd if he should do great penances, yet they are but little.\n\nAnd if he should attain to all knowledge, he is yet far off.\n\n*And if he should be very fervent in devotion, yet there is wanting one\nthing, which is most necessary for him.\n\n*What is that? That having left all, he leave himself, and go wholly\nout of himself;\n\nAnd that when he hath done all which he knew ought to be done, he know\nthat he hath done nothing.\n\n5. Let him not think that a great thing, which others may think so; but\naccording to truth let him affirm himself to be an unprofitable servant,\nas our Saviour hath said, _When ye have done all things that are\ncommanded you, say, We are unprofitable servants_.\n\n*Yet no man richer, no man more powerful, no man more free, than he\nthat can leave himself and all things, and set himself in the lowest\nplace.\n\n\n\n\n CHAPTER XII.\n\n _Of the royal way of the holy cross._\n\n\nTHIS speech seemeth hard to many, _Renounce thyself, take up thy cross,\nand follow Jesus_.\n\nBut it will be much harder to hear that last word, _Depart from me ye\ncursed, into everlasting fire_.\n\nThis sign of the cross shall be in heaven, when our Lord shall come to\njudgment.\n\nThen all the servants of the cross shall draw near unto Christ the\nJudge with great confidence.\n\n2. Why therefore fearest thou to take up the cross, which leadeth to a\nkingdom?\n\n*In the cross is salvation, in the cross is life, in the cross is\nprotection against our enemies, in the cross is heavenly sweetness,\nin the cross is strength of mind, in the cross is joy of spirit, in\nthe cross is the height of virtue, in the cross is the perfection of\nholiness.\n\nThere is no salvation of the soul, nor hope of everlasting life, but in\nthe cross.\n\nTake up therefore thy cross, and follow Jesus, and thou shalt go into\nlife everlasting.\n\nHe is gone before bearing his cross, and is dead for thee on the cross;\nthat thou mayst also bear thy cross, and desire to die on the cross\nwith him.\n\nFor, if thou diest with him, thou shalt also live with him: and if thou\nbe his companion in pain, thou shalt be partaker with him in glory.\n\n*3. Behold in the cross all doth consist, and all lieth in our dying\nupon it: for there is no other way to life, and to true inward peace,\nbut the way of the holy cross.\n\n*Go where thou wilt, seek whatsoever thou wilt, thou shalt not find a\nhigher way above, nor a safer way below, than the way of the holy cross.\n\n*Dispose all things according to thy will and judgment; yet thou shalt\never find, that thou must suffer somewhat, either willingly, or against\nthy will, and so thou shalt ever find the cross.\n\nFor either thou shalt feel pain in thy body, or in thy soul tribulation\nof spirit.\n\n4. Sometimes thou shalt be tried of God, sometimes thou shalt be\nexercised by thy neighbour; and often thou shalt be irksome to thyself.\n\nNeither canst thou be delivered by any other remedy or comfort; but so\nlong as it pleaseth God, thou must bear it.\n\nFor God will have thee learn to suffer tribulation; and to subject\nthyself wholly to him.\n\nNo man hath so cordial a feeling of the passion of Christ, as he who\nhath suffered the like himself.\n\nThe cross therefore is always ready, and every where waits for thee.\n\n*Thou canst not escape it, whithersoever thou runnest; for wheresoever\nthou goest, thou carriest thyself with thee, and shalt ever find\nthyself.\n\n*Both above and below, without and within, which way soever thou dost\nturn thee, every where thou shalt find the cross; and every where thou\nmust have patience, if thou wilt enjoy an everlasting crown.\n\n*5. If thou bear the cross willingly, it will bear thee.\n\nIf thou bear it unwillingly thou increasest thy load, and yet thou must\nbear it.\n\nIf thou cast away one cross, without doubt thou shalt find another, and\nthat perhaps a more heavy one.\n\n6. Thinkest thou to escape that which no man could ever avoid? Which of\nthe saints in the world was without crosses and tribulations?\n\nVerily Jesus Christ our Lord was never one hour without suffering so\nlong as he lived. Christ, saith he, ought to suffer, and rise again\nfrom the dead, and so enter into his glory.\n\nAnd dost thou seek any other way than this royal way, which is the way\nof the holy cross?\n\nThe whole life of Christ was a cross and a martyrdom; and dost thou\nseek rest and joy?\n\n*7. Indeed it is not of man to bear and love the cross, to keep the\nbody under, to fly honours, to suffer reproaches gladly, to despise\nhimself, and to rejoice in being despised, to bear all adversities and\nlosses, and to desire no prosperity in this world.\n\nIf thou considerest thyself, thou art able to perform nothing of this.\n\nBut if thou trustest in the Lord, strength shall be given thee from\nheaven, and the world and flesh shall be made subject to thy command.\n\nNeither shalt thou fear the devil, if thou art armed with faith, and\nbearest the cross of Christ.\n\n8. Set therefore thyself, like a faithful servant of Christ, to bear\nmanfully the cross of thy Lord.\n\nPrepare thyself to bear many adversities; for so it will be with thee,\nwheresoever thou be; and so surely wilt thou find it, wheresoever thou\nhidest thyself.\n\n*Drink of the cup of the Lord gladly, if thou wilt be his friend.\n\nAs for comforts leave them to God; let him do therein as shall best\nplease him.\n\nSet thou thyself to suffer tribulations, and account them the greatest\ncomforts; for the sufferings of this life are not worthy of the glory\nwhich is to come, although thou alone couldst suffer them all.\n\n*9. When thou shalt come to this, that tribulation shall be sweet unto\nthee for Christ, then think it well with thee, for thou hast found a\nparadise upon earth.\n\nAs long as it is grievous to thee to suffer, and thou desirest to fly\nit, so long shalt thou be ill at ease, and the tribulation thou fliest\nwill follow thee every where.\n\nAlthough thou hadst been wrapt into the third heaven with Paul, thou\nwouldst not for this be secure from suffering. _I_ (saith _Jesus_)\n_will shew him how great things he must suffer for my name_.\n\nIt remaineth, therefore, that thou suffer, if thou wilt love Jesus, and\nperpetually serve him.\n\n10. O that thou wert worthy to suffer something for the name of\n_Jesus_! How great glory would it be to thee! What joy to all the\nsaints of God! How great edification also to thy neighbour!\n\nFor all commend patience, though few are willing to suffer.\n\nWith great reason thou oughtest to be willing to suffer a little for\nChrist, since many suffer far greater things for the world.\n\n11. Know for certain that thou art to lead a dying life. And the more\nevery one dieth to himself, the more he liveth to God.\n\nNo man is fit to attain unto heavenly things, unless he submit to\nsuffer for Christ.\n\nNothing is more grateful unto God, nothing more wholesome to thee in\nthis world, than to suffer willingly for Christ.\n\nAnd if it were thy choice, thou shouldst rather wish to suffer\nadversities for Christ, than to enjoy many comforts; because hereby\nthou shouldst be more like Christ, and more conformable to all the\nsaints.\n\nFor our proficiency consisteth not in many sweetnesses and comforts,\nbut rather in suffering great afflictions and tribulations.\n\n12. If any thing had been better and more profitable to the salvation\nof man than suffering, Christ surely would have shewn it by word and\nexample.\n\nBut he plainly exhorteth all that follow him, to the bearing of the\ncross, and saith, _If any will come after me, let him renounce himself,\nand take up the cross, and follow me_.\n\nSo that when we have read and searched all, let this be the last\nconclusion, that by many tribulations we must enter into the kingdom of\nGod.\n\n\n\n\n An Extract of the\n CHRISTIAN PATTERN:\n\n Or, a treatise on the imitation of Christ.\n Written in Latin by _Thomas\u00a0a\u00a0Kempis_.\n\n\n\n\n BOOK III.\n\n\n\n\n CHAPTER I.\n\n _Of the inward speech of Christ unto a faithful soul._\n\n\n_Christian._ I WILL hear what the Lord God will speak in me. Blessed is\nthe soul that heareth the Lord speaking _in her_, and receiveth from\nhis mouth the word of comfort.\n\nBlessed are those ears that receive the whispers of the divine voice,\nand listen not to the whisperings of the world.\n\nBlessed indeed are those ears that hearken not to the voice which\nsoundeth outwardly, but unto the truth which teacheth inwardly.\n\nBlessed are the eyes which are shut to outward things, but open to\nthose that are internal.\n\nBlessed are they that delight to be at leisure for God, and rid\nthemselves of all worldly impediments.\n\n2. Consider these things, my soul, and shut up the door of thy sensual\ndesires, that thou mayest hear what the Lord God speaketh in thee.\n\n*_Christ._ I am thy peace, thy life, and thy salvation.\n\n*Keep thyself with me, and thou shalt find peace.\n\nLeave all transitory, and seek everlasting things.\n\nWhat are all temporal things, but snares? And what do all creatures\navail thee, if thou be forsaken by thy Creator?\n\nForsake therefore all earthly things, and labour to please thy Creator,\nand be faithful unto him, that thou mayst attain true happiness.\n\n\n\n\n CHAPTER II.\n\n _That truth speaketh inwardly, without noise of words._\n\n\n*_Christian._ SPEAK, Lord, for thy servant heareth.\n\n*I am thy servant, grant me understanding, that I may know thy\ntestimonies.\n\n*Incline my heart to the words of thy mouth. Let thy speech distil as\nthe dew.\n\nThe children of Israel said unto _Moses_, _Speak thou unto us, and we\nwill hear thee: let not the Lord speak unto us, lest we die_.\n\n*Not so, Lord, not so, I beseech thee; but rather with the prophet\nSamuel, I humbly and earnestly intreat, _Speak Lord, for thy servant\nheareth_.\n\n*Let not Moses speak unto me, nor any of the prophets; but do thou\nrather speak, O Lord God, the inspirer and enlightner of all the\nprophets; for thou alone, without them, canst perfectly instruct me;\nbut they, without thee can profit nothing.\n\n2. They, indeed, may sound forth words, but they cannot give spirit.\n\nThey speak well; but if thou be silent, they inflame not the heart.\n\nThey teach the letter, but thou openest the sense.\n\nThey bring forth mysteries, but thou unlockest the meaning of them.\n\nThey declare thy commandments, but thou helpest to fulfil them.\n\nThey shew the way, but thou givest strength to walk in it.\n\nThey work only outwardly, but thou instructest and enlightnest the\nheart.\n\nThey water, but thou givest the increase.\n\nThey make a noise with words; but thou givest to understand them.\n\n*3. Let not therefore Moses speak unto me, but thou, my Lord God, the\neverlasting truth; lest I die, and prove unfruitful, if I be warned\noutwardly only, and not inflamed within.\n\nLet not the word heard and not fulfilled, known and not loved, believed\nand not observed, turn to my condemnation.\n\nSpeak therefore, Lord, for thy servant heareth; for thou hast the words\nof eternal life.\n\n*Speak, unto me, to the comfort of my soul, and to the amendment of my\nwhole life, and to thy praise and glory, and everlasting honour.\n\n\n\n\n CHAPTER III.\n\n _That the words of God are to be heard with humility,\n and that many weigh them not._\n\n\n_Christ._ SON, hear my words, words of the greatest sweetness,\nexcelling all the knowledge of the philosophers and wise men of this\nworld.\n\nMy words are spirit and life, not to be weighed by the understanding of\nman.\n\nThey are to be heard with silence and to be received with all humility\nand great affection.\n\n_Christian._ Blessed is the man whom thou shalt instruct, O Lord, and\nshalt teach thy law: that thou mayest give him rest from the evil days,\nand that he be not destroyed upon earth.\n\n2. _Christ._ I have taught the prophets from the beginning, and cease\nnot in these days to speak to every one; but many are hardened, and\ndeaf to my speech:\n\nMost men more willingly listen to the world than to God; and follow\nsooner the desires of the flesh, than the will of God.\n\nThe world promiseth temporal and small things, and is served with great\neagerness: I promise high and eternal things, and the hearts of men are\nunmoved.\n\nWho is he that serveth and obeyeth me, with such care as the world and\nthe lords therefore are served with?\n\nBlush, therefore, slothful and complaining servant, that they are more\neager for destruction, than thou for life.\n\nThey rejoice more in vanity, than thou in the truth.\n\nAnd yet they are often frustrated of their hope; but my promise\ndeceiveth none, nor sendeth him away empty that trusteth in me.\n\nWhat I have promised, I will give; I will fulfil what I have said, to\nhim that remains faithful in my love to the end.\n\nI am the rewarder of all that are good, and try my servants with strong\ntrials.\n\n3. Write my words in thy heart and think diligently of them; for they\nwill be very necessary in the time of temptation.\n\n*What thou understandest not when thou readest, thou shalt know in the\nday of visitation.\n\nI am wont to visit my elect two ways; with temptation, and with comfort.\n\nAnd I daily read two lessons unto them; one reprehending their vices,\nanother exhorting them to the increase of virtues.\n\nHe that hath my words, and despiseth them, hath him that shall judge\nhim at the last day.\n\n*4. _Christian._ O Lord my God, thou art to me whatsoever is good. Who\nam I, that I dare speak unto thee? I am thy poorest servant and a most\nvile worm, much more poor and contemptible than I can express.\n\n*Yet remember, O Lord, that I am nothing, have nothing, and can do\nnothing.\n\nThou alone art good, just, and holy: thou canst do all things, thou\nfillest all things, only the proud thou sendest empty away.\n\n*Remember thy mercies, and fill my heart with thy grace, thou who\nwillest not that thy works shall be empty.\n\n5. How can I bear myself, unless thou strengthenest me with thy mercy\nand grace?\n\nTurn not thy face from me; delay not thy visitation; take not away thy\ncomfort, lest my soul become as the thirsty land.\n\n*Lord, teach me to fulfil thy will, teach me to live worthily and\nhumbly in thy sight; for thou art my wisdom, thou dost truly know me,\nand didst know me before the world was made, and before I was born in\nthe world.\n\n\n\n\n CHAPTER IV.\n\n _That we ought to live in truth and humility before God._\n\n\n_Christ._ SON, walk before me in truth, and ever seek me in simplicity\nof heart.\n\nHe that walketh before me in truth, shall be defended from evil; and\nthe truth shall deliver him from seducers, and from the detractions of\nthe wicked.\n\nIf the truth have made thee free, thou shalt be free indeed.\n\n_Christian._ Lord, it is true. According as thou saidst, so I beseech\nthee let it be with me; let thy truth teach me, and keep me and bring\nme safe to an happy end.\n\nLet it deliver me from all evil affection and inordinate love: and I\nshall walk with thee in great freedom of heart.\n\n2. _Christ._ I will teach thee those things that are right and pleasing\nin my sight.\n\nThink of thy sins with great displeasure and grief, and never esteem\nthyself any thing for thy good works.\n\nThou art in very deed a sinner, thou art subject to, and encumbered\nwith many passions.\n\nOf thyself thou always tendest to nothing: thou art quickly cast down,\nquickly overcome, quickly troubled, quickly dissolved.\n\nThou hast nothing wherein thou canst glory, but many things for which\nthou oughtest to despise thyself; for thou art much weaker than thou\nart able to comprehend.\n\n3. Make no account therefore of any thing that thou dost.\n\nLet nothing seem great, nothing precious and wonderful; let nothing\nseem worthy of estimation, nothing high, nothing truly praise-worthy\nand desirable, but that which is everlasting.\n\nLet the eternal truth above all things please thee. Let thy own great\nunworthiness always displease thee.\n\nFear nothing, fly nothing so much as thy vices and sins.\n\nSome walk not sincerely in my sight: but will know my secrets, and\nunderstand the high things of God, neglecting themselves and their own\nsalvation.\n\nThese often, because I resist them, fall into great temptations and\nsins.\n\n4. Fear the judgments of God; dread the wrath of the Almighty. But\ndiscuss not the works of the highest. Search thine own iniquities, how\nmuch thou hast offended, and how much good thou hast neglected.\n\nSome place their religion only in books, some in images, some in\noutward forms and ceremonies.\n\nSome have me in their mouths, but little in their hearts.\n\nThere are others that being illuminated in their understandings, and\npurged in their affection, continually pant after things eternal; these\nperceive what the spirit of truth speaketh in them.\n\nBecause it teacheth them to despise earthly, and love heavenly things;\nto neglect the world, and all the day and night to desire heaven.\n\n\n\n\n CHAPTER V.\n\n _Of the wonderful effects of divine love._\n\n\n*_Christian._ I PRAISE thee, O heavenly Father, Father of my Lord Jesus\nChrist, for that thou hast vouchsafed to remember me a poor creature.\n\nO Father of mercies, and God of all comfort, thanks be unto thee, who,\nwith thy comfort refreshest me, unworthy of all comfort.\n\nI ever bless and glorify thee, with thy only begotten Son, and the Holy\nGhost, for ever and ever.\n\n*O Lord God, the holy lover of my soul, when thou shalt come into my\nheart, all that is within me will rejoice.\n\nThou art my glory and the joy of my heart.\n\nThou art my hope and refuge in the day of my tribulation.\n\n2. But because I am still weak in love, I have need therefore to be\nstrengthened and comforted by thee.\n\nVisit me therefore often, and instruct \u2666me with thy holy discipline.\n\n \u2666 \u201cwe\u201d replaced with \u201cme\u201d\n\n*Deliver me from evil passions, and heal my heart of all inordinate\naffections; that being healed within, I may be made fit to love, strong\nto suffer, and constant to persevere.\n\n3. _Christ._ Love is a great thing, which alone maketh every burden\nlight, and beareth all the vicissitudes of life.\n\n*For it carrieth a burden without a burden, and maketh every thing that\nis bitter, sweet and savoury.\n\nThe love of Jesus impelleth to do great things, and stirreth up\ncontinually to desire greater perfection.\n\nLove will be aloft, and not kept down with any earthly thing.\n\nLove will be free and loose from all worldly affection, lest its inward\nsight be hindered, lest it be entangled by any temporal prosperity, or\nsubdued by adversity.\n\n*Nothing is sweeter than love, nothing is stronger, nothing higher,\nnothing more large, nothing more pleasant, nothing fuller nor better in\nheaven or in earth.\n\nBecause love is born of God, and cannot rest but in God, above all\ncreatures.\n\n4. He that loveth, flieth, runneth and rejoiceth; he is free and not\nbound.\n\n*He giveth all for all, and hath all in all; for he resteth in the\nsupreme One, from whom all good proceedeth.\n\nHe respecteth not the gifts, but turneth himself above all goods unto\nthe Giver.\n\nLove often knoweth no measure, but is inflamed above all measure.\n\n*Love feeleth no burden, weigheth no pains, desireth above its strength;\ncomplaineth not of impossibility; for it thinketh all things possible.\n\n*It is therefore able to undertake all things, and performeth and\nbringeth many things to pass; whereas he that doth not love, fainteth\nand sinketh under them.\n\n*5. Love watcheth, and sleeping sleepeth not.\n\n*Being tired is not weary, straitened is not pressed: frightened is not\ndisturbed: but like a lively flame, it bursteth out aloft, and securely\npasseth through all.\n\nIf any one loveth, he knoweth what this meaneth.\n\nThe ardent affection of the soul crieth aloud in the ears of God,\nwhen it saith, _My God, my love, thou art wholly mine, and I am wholly\nthine_.\n\n*6. _Christian._ Enlarge me in love, that with the inward mouth of my\nheart I may taste how sweet it is to love, and to be melted and swim in\nthy love.\n\nLet me be possessed by love, mounting above myself with excessive\nfervour and admiration.\n\nLet me sing the song of love, let me follow thee on high, my beloved:\nlet my soul die away in thy praise, rejoicing through love.\n\n*Let me love thee more than myself, and not myself but for thee, and\nall in thee that truly love thee, as the law of love commandeth, which\nshineth out from thee.\n\n*5. _Christ._ Love is swift, sincere, pious, pleasant, and delightful:\nstrong, patient, faithful, prudent, long-suffering, manly; and never\nseeking itself.\n\nFor where one seeketh himself, there he falleth from love.\n\n*Love is circumspect, humble, and upright: not soft, nor light, nor\nattending unto vain things; but sober, chaste, constant, quiet, and\nguarded in all the senses.\n\nLove is subject and obedient to superiors, vile, and despicable to\nitself, devout and thankful unto God, trusting and hoping always in him.\n\n*8. He that is not ready to suffer all things, and to stand to the will\nof his beloved, is not worthy to be called a lover.\n\nA lover ought to embrace willingly all that is hard and distasteful for\nhis beloved.\n\n\n\n\n CHAPTER VI.\n\n _Of a proof of a true lover._\n\n\n_Christ._ SON, thou art not a valiant and prudent lover.\n\n_Christian._ Wherefore, Lord?\n\n_Christ._ Because thou givest over thy undertakings for a small\ndifficulty, and too greedily seekest after comfort.\n\nA valiant lover standeth firmly in temptations, and giveth not credit\nto the crafty persuasions of the enemy.\n\n2. A prudent lover considereth not so much the gift of his lover, as\nthe love of the giver.\n\nHe regardeth the love more than the value, and valueth his beloved\nabove all his gifts.\n\nA generous lover resteth not in the gift, but in me above every gift.\n\n3. Know that thy ancient enemy doth ever strive to hinder thy desire\nto good, and to divert thee from all religious exercises; to wit, from\nthe devout memory of my passion, from the profitable remembrance of thy\nsins, from the guard of thine own heart, and from the firm purpose of\nprofiting in virtue.\n\nHe injecteth many evil thoughts, that he may cause a weariness in thee,\nto drive thee from prayer and holy reading.\n\nHumble prayer is displeasing unto him; and if he could, he would cause\nthee to cease from receiving the sacrament.\n\nCare not for him, although he should often set snares for thee.\n\nIf he suggest evil thoughts, say unto him,\n\n_Away unclean spirit; blush, miserable wretch; thou art very unclean,\nthat bringest such things to mine ears._\n\n_Away from me, thou shalt have no part in me; Jesus shall be with me as\na strong warrior, and thou shalt stand confounded._\n\n_The Lord is my light and my salvation, whom shall I fear?_\n\n_Though hosts of men rise up against me, yet shall not my heart be\nafraid._\n\n_The Lord is my helper and my Redeemer._\n\n\n\n\n CHAPTER VII.\n\n _That grace is to be guarded by humility._\n\n\n_Christ._ THINK, when thou art in grace, how miserable thou art wont to\nbe without grace.\n\nThe way of man is not in his power, but it belongeth to God to comfort\nwhen he will, and how much he will, and whom he will; as it shall\nplease him, and no more.\n\nThey that are unacquainted in the way of the Lord, unless they govern\nthemselves by the counsel of discreet persons, may easily be deceived\nand overthrown.\n\n2. And if they will rather follow their own judgment, than give credit\nto others that are experienced, the event will be dangerous.\n\n_Christian._ Shall I speak unto my Lord who am dust and ashes?\n\nIf I esteem better of myself, behold thou standest against me, and my\niniquities bear true witness against me, neither can I contradict it.\n\nBut if I know myself to be nothing, if I renounce all self-esteem, and\naccount myself to be but dust; thy grace will be favourable unto me,\nand thy light will be near my heart.\n\nAnd all self-esteem, how little soever, shall be swallowed up, and\nperish everlastingly.\n\nThou shewest myself unto me, what I am, and what I have been; for I am\nnothing, and I knew it not.\n\nAnd if I be left to myself, behold I become all weakness.\n\nBut if thou lookest upon me, I am made strong.\n\nAnd it is a great marvel, that I am suddenly lifted up, and so\ngraciously embraced by thee, who by my own weight always sink downward.\n\n3. Thy love is the cause thereof, freely preventing me, and relieving\nme in so many necessities; preserving me also from grievous dangers,\nand delivering me from innumerable evils.\n\nFor by inordinate loving myself, I lost myself; and by seeking thee\nalone, and loving thee, I have found both myself and thee, and by that\nlove have more deeply brought myself to nothing.\n\nFor thou, O most sweet Lord, dealest with me above all desert, above\nall that I dare hope or ask.\n\n*4. Blessed be thou, my God; for although I be unworthy of any benefits;\nyet thy bounty, and thy infinite goodness, never ceaseth to do good\neven to the ungrateful, and them that are far from thee.\n\n*Turn us unto thee, O Lord, that we may be thankful, humble, and holy;\nfor thou art our power, and our strength, and our salvation.\n\n\n\n\n CHAPTER VIII.\n\n _That all things are to be referred unto God,\n as unto their last end._\n\n\n_Christ._ SON, I ought to be thy last end, if thou desirest to be truly\nblessed.\n\nBy this intention thy affection shall be purified, which is often\ninordinately bent down to itself, and unto creatures.\n\nFor if in any thing thou seekest thyself, thou soon fallest into a\nlangour.\n\nRefer therefore all things unto me, for I am he that hath given all.\n\n*2. Out of me, as out of a living fountain, the little and the great,\nthe poor and the rich, draw the water of life: and they that willingly\nand freely serve me, shall receive grace for grace.\n\nBut he that will glory out of me, or be delighted in any good that\ntends not to me, shall not be grounded in true joy, nor enlarged in\nhis heart, but shall be many ways incumbered and straitned.\n\nThou oughtest therefore to ascribe nothing of good unto thyself, nor\nattribute goodness unto any man; but give all unto God, without whom\nman hath nothing.\n\nI have bestowed all, and will that all be returned unto me again: and\nwith great strictness, I require thanks.\n\n3. This is the truth that putteth to flight vain-glory.\n\nAnd if true love enter in, there shall be no envy, or straitness of\nheart, neither shall there be any place for self-love.\n\nIf thou art truly wise, in me alone thou wilt rejoice, in me alone thou\nwilt hope: for none is good but God alone, who is to be praised above\nall things, and to be blessed in all.\n\n\n\n\n CHAPTER IX.\n\n _That it is a sweet thing to despise the world, and serve God._\n\n\n_Christian._ NOW I will speak again, O Lord, and will not be silent; I\nwill speak in the ears of my God, my Lord, and my King that is on high.\n\n*O how great is the abundance of thy goodness, O Lord, which thou hast\nlaid up for those that fear thee!\n\n*But what art thou to them that love thee? What to them that serve thee\nwith their whole heart?\n\n*Truly, unspeakable is the sweetness of contemplating thee, which thou\nbestowest on them that love thee.\n\nIn this chiefly thou hast shewed me the sweetness of thy love: in that\nwhen I was not, thou madest me; and when I went astray a far off from\nthee, thou broughtest me back again, that I might serve thee.\n\n2. O fountain of everlasting love, what shall I say of thee?\n\nHow can I forget thee, that hast vouchsafed to remember me, even after\nI had pined away, and perished?\n\nThou hast shewed mercy to thy servant beyond all my expectation.\n\nThou hast exhibited thy favour and friendship beyond all my desert.\n\nWhat shall I return to thee for this favour?\n\nIs it much that I should serve thee, whom all creatures are bound to\nserve?\n\n*It ought not to seem much unto me to serve thee: but this rather\nseemeth much and marvellous unto me, that thou vouchsafest to receive\ninto thy service one so poor and unworthy, and to join him with thy\nbeloved servants.\n\n*3. Behold, all is thine which I have, and whereby I serve thee.\n\n*And yet, contrary-wise, thou rather servest me, than I thee.\n\n*Behold heaven and earth, which thou hast created for the service of\nman, are ready at hand, and all daily perform whatsoever thou dost\ncommand.\n\n*And this is little: thou hast also appointed the angels to the service\nof man.\n\n*But that which excelleth all this is, that thou thyself hast\nvouchsafed to serve man, and hast promised to give thyself unto him.\n\n4. What shall I give thee for all these thousands of benefits?\n\nWould I could serve thee all the days of my life!\n\nWould I were able at least for one day, to do thee worthy service!\n\nVerily, thou art worthy of all service, of all honour, and everlasting\npraise.\n\n*Verily, thou art my Lord, and I thy poor servant, that am bound to\nserve thee with all my might; neither ought I ever to be weary of\npraising thee.\n\n*This I wish to do, this I desire: and whatsoever is wanting unto me,\nvouchsafe, I beseech thee to supply.\n\n\n\n\n CHAPTER X.\n\n _That the desires of our hearts are to be examined._\n\n\n_Christ._ SON, thou must still learn many things, which thou hast not\nyet well learned.\n\n_Christian._ What are those, Lord?\n\n_Christ._ That thou frame thy desires wholly according to my pleasure:\nand be not a lover of thyself, but a zealous follower of my will.\n\nThy desires often inflame thee, and that vehemently; but consider,\nwhether thou art moved rather for my honour, or for thine own profit.\n\nIf I be the cause, thou wilt be well content, howsoever I shall ordain:\n\nBut if there lurk in thee any self-seeking, behold this is it that\nhindereth thee, and weigheth thee down.\n\n2. Beware therefore thou lean not too much upon any desire conceived\nwithout asking my counsel; lest afterward it repent thee, and thou\ndislikest what before pleased thee, and which thou zealously desiredst\nas the best.\n\nFor every affection that seemeth good, is not presently to be followed:\nnor every affection that at first seemeth evil to be avoided.\n\nIt is expedient to use a restraint even in good desires and endeavours,\nlest by importunity of desire thou incur distraction of mind, and by\nwant of self-government be a scandal to others, or being gainsayed by\nothers, thou be suddenly troubled and fall.\n\nBut thou oughtest to use violence, and resist manfully thy sensual\nappetites, and respect not, what the flesh would or would not; but\nrather to labour, that even perforce it be subject to the spirit.\n\n*Thou dust, learn to obey.\n\n*Thou earth and clay, learn to humble thyself, to bow down beneath the\nfeet of all men.\n\nLearn to break thine own will, and to yield thyself to all subjection.\n\n3. Be zealous against thyself, and suffer not pride to live in thee.\n\n*Shew thyself so lowly, such a little child, that every one may go over\nthee, and tread thee as dirt under their feet.\n\n*Vain man, what hast thou to complain of?\n\n*Vile sinner, what canst thou answer to them who reproach thee, who\nhast so often offended God, and so many times deserved hell?\n\nBut mine eye hath spared thee, because thy soul was precious in my\nsight:\n\nThat thou mightest know my love and always remain thankful for my\nbenefits.\n\nAnd that thou mightest continually study true subjection and humility,\nand patiently endure to be despiseth.\n\n\n\n\n CHAPTER XI.\n\n _Of the considering the secret judgments of God,\n lest we be exalted on account of our good deeds._\n\n\n_Christian._ THOU thunderest forth thy judgments over me, O Lord;\nthou shakest all my bones with fear and trembling, and my soul is sore\nafraid.\n\nI stand astonished, when I consider that the heavens are not pure in\nthy sight.\n\nIf thou hast found wickedness in angels, and hast not pardoned them,\nwhat shall become of me?\n\nStars fell from heaven; and am I, who am dust, proud?\n\n2. There is therefore no sanctity, if thou, O Lord, withdrawest thy\nhand.\n\nNo wisdom availeth, if thou ceasest to govern.\n\nNo strength helpeth, if thou leavest to defend.\n\nNo chastity is secure, if thou dost not protect it.\n\nNo vigilance profits, if thy sacred watchfulness be not present.\n\nFor if we be left, we sink and perish: but if thou visitest us, we are\nraised up and live.\n\nWe are inconstant, but by thee we are established; we grow cold, but by\nthee we are inflamed.\n\n3. O how meanly ought I to think of myself! How nothing ought I to\nesteem it, if I seem to have any good!\n\nO Lord, with what profound humility ought I to submit myself to thy\ninscrutable judgments: where I find myself to be a very nothing!\nO unmeasurable height! O unpassable sea, where I find myself to be\naltogether nothing! Where then is the hiding-place of glory? Where is\nthe confidence I once conceived of my own virtue?\n\nAll glorying is swallowed up in the depths of thy judgments over me.\n\n4. What is all flesh in thy sight?\n\nShall the clay glory against him that frameth it?\n\nHow can he be lifted up with vain words, whose heart is truly subject\nto God?\n\nAll the world cannot lift him up whom the truth hath subjected unto\nitself; neither shall he be moved with the tongues of all his praisers,\nthat hath set his whole hope upon God.\n\nFor as for them that speak, behold they are all nothing; they shall\npass away, as doth the sound of their words: but the truth of the Lord\nremaineth for ever.\n\n\n\n\n CHAPTER XII.\n\n _How we are to be affected, and what we are to say,\n in every thing which we desire._\n\n\n_Christ._ SON, say thus, in every thing; Lord if it be pleasing to thee,\nlet this be thus.\n\nLord, if it be to thy honour, let this be done in thy name.\n\nLord, if thou seest it expedient for me, and knowest it to be\nprofitable, then grant me to use this unto thy honour;\n\nBut if thou knowest it will be hurtful unto me, and not profitable to\nthe health of my soul, take away this desire from me:\n\nFor every desire proceedeth not from the Holy Ghost, though it seemeth\nunto man right and good.\n\nIt is hard to judge rightly, whether a good spirit, or the contrary,\nincline thee to desire this or that, or whether thou art not moved by\nthine own spirit.\n\nMany are deceived in the end, who at first seemed to be led by a good\nspirit.\n\n2. Always therefore, whatsoever seemeth desirable to thee, let it be\ndesired and prayed for in the fear of God, and with humility of heart.\n\nAnd above all, thou oughtest to resign thyself, and to commit the whole\nunto Me, and say,\n\n\u201cLord, thou knowest what is best, let this or that be done as thou\npleasest.\u201d\n\nGive what thou wilt, and how much thou wilt, and when thou wilt.\n\nDeal with me as thou thinkest good, and as best pleaseth thee, and is\nmost for thy honour.\n\nSet me where thou wilt, and deal with me in all things according to thy\nwill.\n\nI am in thy hand; turn me, and turn me again, which way soever thou\npleasest.\n\nBehold, I am thy servant, prepared for all things; for I desire not to\nlive unto myself, but unto thee: and O that I could do it worthily and\nperfectly!\n\n3. Grant me thy grace, O most gracious Jesus, that it may be with me,\nand labour with me, and continue with me unto the end.\n\nGrant me always to desire and will that which is most acceptable unto\nthee, and best pleaseth thee.\n\nLet thy will be mine, and let my will ever follow thine, and agree\nperfectly with it.\n\nLet my will and nill be all one with thine, and let me not be able to\nwill or nill any thing else, but what thou willest or nillest.\n\n4. Grant that I may die to all things that are in the world, and for\nthy sake love to be contemned, and not be known in this world.\n\nGrant that above all things that can be desired, I may rest in thee,\nmay quiet my heart in thee.\n\nThou art the true peace of the heart, thou art the only rest; out of\nthee all things are troublesome and unquiet.\n\nIn this very peace, that is in thee, the one eternal good, may I sleep\nand rest. _Amen._\u201d\n\n\n\n\n CHAPTER XIII.\n\n _That true comfort is to be sought in God alone._\n\n\nMY soul, thou canst not be fully comforted, but in God, the comforter\nof the poor, and the helper of the humble.\n\nWait \u2666awhile, O my soul, wait the divine promise, and thou shalt have\nabundance of all good things.\n\n \u2666 \u201cawile\u201d replaced with \u201cawhile\u201d per Errata\n\n*Use temporal things, desire eternal.\n\nThou canst not be satisfied with any temporal good, because thou art\nnot created to enjoy them.\n\nAlthough thou hadst all created good, yet wouldst thou not be happy or\nblessed; but in God, that hath created all things, thy whole happiness\nconsisteth.\n\nVain and short is all human comfort.\n\nBlessed and real is that comfort, which is received inwardly from the\ntruth.\n\nA devout man every where carrieth with him Jesus his comforter, and\nsaith unto him, \u201cBe present with me, Lord Jesus, in every place and\ntime.\n\n*Let this be my comfort, to be willing to want all human comfort.\n\nAnd if thy comfort be wanting, let thy will, and just proving of me,\nbe unto me as the greatest comfort: for thou wilt not be angry always,\nneither wilt thou threaten for ever.\u201d\n\n\n\n\n CHAPTER XIV.\n\n _That all our care is to be cast on God._\n\n\n_Christ._ SON, suffer me to do with thee what I please: I know what is\nexpedient for thee.\n\nThou thinkest like a man; thou judgest in many things as human\naffection persuadeth thee.\n\n_Christian._ Lord, what thou sayest is true. Thy care for me is greater\nthan all the care that I can take for myself.\n\n*For he standeth very totteringly, that casteth not his whole care upon\nthee.\n\nLord, so that my will may remain right and firm towards thee, do with\nme whatsoever shall please thee.\n\nFor it cannot but be good, whatsoever thou dost with me.\n\n2. If it be thy will I should be in darkness, be thou blessed; and if\nit be thy will I should be in light, be thou again blessed.\n\n*If thou vouchsafest to comfort me, be thou blessed; and if thou wilt\nafflict me, be thou equally blessed.\n\n_Christ._ Son, such must be thy disposition, if thou wilt walk with me.\n\nThou must be as ready to suffer as to rejoice.\n\nThou oughtest to be as willing to be poor and needy, as full and rich.\n\n3. _Christian._ Lord, I willingly suffer for thee whatsoever thy\npleasure is shall befall me.\n\nI will receive indifferently from thy hand good and evil, sweet and\nbitter, delightful and sorrowful, and give thee thanks for all that\nbefalleth me.\n\n*Keep me from all sin, and I will neither fear death nor hell.\n\nSo thou dost not for ever cast me from thee, nor blot me out of the\nbook of life, what tribulation soever befalleth me shall not hurt me.\n\n\n\n\n CHAPTER XV.\n\n _Of suffering injuries; and who is proved to be truly patient._\n\n\n_Christ._ WHAT is it thou sayest, son? Cease to complain, considering\nmy passion, and that of my other saints.\n\nThou hast not yet resisted unto blood.\n\nDo not say, I cannot suffer these things at the hand of such a person,\nnor ought I to suffer these things; for he hath done me great wrong,\nand upbraided me with those things which I never thought of: but of\nanother I will willingly suffer.\n\nSuch a thought is foolish, it considereth not the virtue of patience,\nnor by whom it shall be crowned; but rather weigheth the persons and\nthe injuries offered.\n\n*2. He is not truly patient, that will not suffer but as much as he\nthinketh good, and by whom he listeth.\n\n*But the truly patient man mindeth not by whom he is exercised, whether\nby his superior, or his equal, or by his inferior: whether by a good\nand holy man, or by a perverse and unworthy person.\n\n*But indifferently from all creatures, how much soever, or how often\nsoever any adversity befalleth him, he taketh all thankfully from the\nhands of God, and esteemeth it great gain;\n\n*Seeing nothing how little soever, so it be suffered for God, shall\npass without its reward.\n\n3. Be thou therefore prepared for the fight, if thou wilt have the\nvictory.\n\nWithout a combat thou canst not attain unto the crown of patience.\n\nIf thou wilt not suffer, thou refusest to be crowned;\n\nBut if thou desirest to be crowned, fight manfully and endure patiently.\n\nWithout labour there is no coming to rest, nor without fighting can\nvictory be obtained.\n\n4. _Christian._ Lord, let that be made possible to me by thy grace,\nwhich seemeth impossible to me by nature.\n\nThou knowest, that I can suffer but little, and that I am quickly\ndismayed when a small adversity ariseth.\n\nLet every exercise of tribulation be made amiable unto me, and be\nwelcome for thy name; for to suffer and to be troubled for thy sake\nis very profitable for my soul.\n\nI will confess against me my unrighteousness; I will confess unto thee,\nO Lord, my infirmities.\n\nIt is often a small matter that grieveth and dejecteth me.\n\nI purpose to act with courage; but when a small temptation cometh, it\nbringeth me into great straits.\n\nIt is sometimes a very trifle, from whence great temptations proceed.\n\nAnd whilst I think myself safe, when I least expect it, I am overcome\nwith a small blast.\n\n5. Behold, therefore, Lord, my frailty, every way known unto thee.\n\nHave mercy on me, and deliver me out of the mire, that I stick not fast\ntherein, and that I may not be cast down altogether.\n\n6. O mighty God of Israel, the zealous lover of faithful souls, let\nit please thee to consider the labour and sorrow of thy servant, and\nassist him in all whatsoever he undertaketh.\n\nStrengthen me with heavenly strength, lest the old man, the miserable\nflesh, not yet fully subject to the Spirit, prevail.\n\n\n\n\n CHAPTER XVI.\n\n _That we are to rest in God above all his gifts and benefits._\n\n\n_Christian._ ABOVE all things, and in all things, O my soul, rest in\nthe Lord: for he is the everlasting rest of the saints.\n\n*Grant me, O most sweet and loving Jesus, to rest in thee above all\ncreatures:\n\nAbove all health and beauty, above all glory and honour, above all\npower and dignity, above all knowledge and subtilty, above all riches\nand arts, above all joy and gladness, above all hope and promise, above\nall desert and desire!\n\nAbove all gifts and presents that thou canst impart unto us;\n\nAbove all joy and triumph, that the mind of man can receive and feel:\n\nLastly, above the angels and arch-angels, and above all the host of\nheaven, above all visible and invisible things, and above all that thou\nart not, O my God.\n\n*2. For, thou my Lord God, art best above all, thou alone art most high,\nthou alone most powerful, thou alone most full and sufficient, thou\nalone most sweet and overflowing with comfort, thou alone most lovely\nand loving, thou alone most noble and glorious above all things, in\nwhom all good things are together, and most perfectly, and ever have\nbeen and shall be:\n\nAnd therefore it is too little whatsoever thou bestoweth on me besides\nthyself, or revealest unto me of thyself, whilst thou are not seen and\nfully obtained;\n\nFor surely my heart cannot truly rest, unless it rests in thee, and\nsurmount all gifts and creatures whatsoever.\n\n3. O my beloved bridegroom, Jesus Christ the most pure lover, the\ngovernor of all creatures!\n\nO that I had the wings of true liberty, that I might fly away and rest\nin thee!\n\nO when shall it be granted me in quietness of mind, to see how sweet\nthou art my Lord God:\n\n*When shall I fully gather up myself into thee, that by reason of my\nlove to thee, I may not feel myself, but thee alone, above all sense\nor measure, in a manner not known unto every one?\n\n4. O Jesus, the brightness of the eternal glory, thou comfort of the\nbanished soul, with thee is my tongue without a voice, and my silence\nspeaketh unto thee.\n\nHow long doth my Lord delay to come?\n\nLet him come unto me, his poor servant, and make me glad.\n\nLet him put forth his hand, and deliver me from all trouble.\n\n*Come, O come! for without thee I shall have no joyful hour; for thou\nart my joy, and without thee my table is empty.\n\nA wretched creature I am, until thou comfortest me with the light of\nthy presence, and settest me at liberty.\n\n5. Let others seek what they please instead of thee; but for me nothing\nelse doth, or shall delight me, but thou only, my God, my hope, my\neverlasting salvation.\n\nI will not hold my peace, nor cease to pray, until thy grace returneth,\nand thou speakest inwardly unto me.\n\n_Christ._ Behold I am here; behold I come unto thee, because thou hast\ncalled upon me.\n\nThy tears and the desire of thy soul, thy humiliation and the\ncontrition of thy heart, have brought me unto thee.\n\n_Christian._ Lord, I have called thee, and have desired to enjoy thee,\nbeing ready to cast away all things for thee.\n\nFor thou first hast stirred me up, that I might seek thee.\n\nBlessed be thou, therefore, O Lord, that hast shewed thy goodness to\nthy servant, according to the multitude of thy mercies.\n\n*6. What hath thy servant more to say before thee, but greatly to\nhumble himself in thy sight, always mindful of his own iniquity and\nvileness?\n\nFor there is none like unto thee in all that is wonderful in heaven and\nearth.\n\nThy works are very good, thy judgments true, and by thy providence all\nthings are governed.\n\nPraise therefore, and glory, be unto thee, O Wisdom of the Father! Let\nmy mouth, my soul, and all creatures together praise and bless thee.\n\n\n\n\n CHAPTER XVII.\n\n _Of the remembrance of the manifold benefits of God._\n\n\n_Christian._ OPEN, O Lord, my heart in thy law, and teach me to walk in\nthy commandments.\n\nGrant me to understand thy will, and remember thy benefits; that\nhenceforward I may be able worthily to give thee thanks.\n\nBut I know and confess that I am not able to give thee due thanks for\nthe least of thy favours.\n\nI am less than the least of all thy benefits; and when I consider thy\nbounty, the greatness thereof maketh my spirit to faint.\n\n2. All that we have in our souls and bodies, and whatsoever we possess\noutwardly or inwardly, naturally or supernaturally, are thy benefits,\nand speak thee bountiful, merciful, and good, from whom we have\nreceived all good things.\n\nAlthough one have received more, another less, all notwithstanding are\nthine, and without thee even the least cannot be had.\n\nHe that hath received greater, cannot extol himself above others; for\nhe is greater and better, that ascribeth least unto himself, and is\nmore humble and devout in rendering thanks.\n\nAnd he that esteemeth himself vilest of all men, is fitter to receive\ngreater blessings.\n\n3. And he that hath received fewer, ought not to repine, nor envy them\nthat have greater store; but attend rather unto thee, and highly praise\nthy goodness, who bestowest thy gifts so bountifully, so freely, and so\nwillingly, without respect of persons.\n\nAll things proceed from thee, and therefore in all things thou art to\nbe praised.\n\nThou knowest what is fit to be given to every man, and why one hath\nless and another more.\n\nIt is not ours, but thine to judge, who dost exactly know what is meet\nfor every one.\n\n4. Nothing therefore ought so to rejoice him that loveth thee, and\nacknowledgeth thy benefits, as thy will in him, and the good pleasure\nof thy eternal appointment.\n\nWith this he ought to be so contented and comforted, that he would be\nas willing to be the least, as another is to be the greatest.\n\nHe is as peaceable and contented in the last as in the first place.\n\n*He is as willing to be despised and contemned, and to be of no esteem\nor account, as to be preferred in honour above all others, and to be\ngreater in the world.\n\nFor thy will, and the love of thy glory, ought to be preferred above\nall things:\n\nAnd to comfort him more, and please him better than all the benefits\nwhich either he hath received or may receive.\n\n\n\n\n CHAPTER XVIII.\n\n _Of four things that bring much peace._\n\n\n_Christ._ SON, now will I teach thee the way of peace, and true liberty.\n\n*Endeavour to do rather the will of another than thy own.\n\n*Ever chuse rather to have less than more.\n\n*Always seek the lowest place, and to be beneath every one.\n\n*Continually wish and pray, that the will of God may be wholly\nfulfilled in thee.\n\nBehold such a man entereth into the \u2666bounds of peace and quietness.\n\n \u2666 \u201cbonds\u201d replaced with \u201cbounds\u201d per Errata\n\n2. _Christian._ Lord, this thy short speech containeth much perfection.\n\nThou, who canst do all things, and ever lovest the profiting of my soul,\nincrease in me thy grace, that I may fulfil thy works, and work out my\nown salvation.\n\nMy Lord God, be not far from me; my God, consider and help me; for\nsundry thoughts have risen up against me, afflicting my soul.\n\nHow shall I pass through them without hurt? How shall I utterly break\nthem?\n\n_Christ._ I will go before thee, and will humble the great ones of the\nearth. I will open the doors of the prison, and reveal unto thee hidden\nsecrets.\n\n_Christian._ Do Lord, as thou sayest, and let all evil thoughts fly\nbefore thy face.\n\nThis is my hope, my only comfort to fly unto thee in every tribulation;\nto trust in thee, to call upon thee from my heart, and to expect\npatiently thy comfort.\n\n*3. Enlighten me, O good Jesus, with a clear shining inward light, and\ndrive away all darkness from the habitation of my heart.\n\nRepress my wandering thoughts, and drive away those temptations which\nviolently assault me.\n\nFight strongly for me, and vanquish those evil beasts, these enticing\nlusts, that so peace may be obtained by thy power, and abundance of thy\npraise found in the holy court of a pure conscience.\n\n*Command the winds, and the tempests; say unto the sea, Be still, and\nto the north wind, Blow not, and there shall be a great calm.\n\n*4. Send forth thy light and thy truth, that they may shine upon the\nearth; for I am as the earth, without form, and void, until thou\nenlighten me.\n\n*Pour out thy grace from above, let thy heavenly dew distill upon my\nheart.\n\n*Supply streams of devotion, to water the face of the earth, that it\nmay bring forth good and excellent fruit.\n\nLift up my mind, which is pressed down by the weight of my sins. Draw\nup my whole desire to heavenly things; that having tasted the sweetness\nof supernatural happiness, it may be irksome to me even to think of\nearthly vanities.\n\n5. Snatch me, and deliver me from all the unlasting comfort of\ncreatures; for no created thing can fully comfort and quiet my desire.\n\n*Join me unto thee with an inseparable band of love; for thou alone\ndost satisfy him that loveth thee, and without thee all things are\nfrivolous.\n\n\n\n\n CHAPTER XIX.\n\n _Of avoiding curious enquiry into the life of others._\n\n\n_Christ._ SON, be not curious, trouble not thyself with idle cares.\n\nWhat is this or that to thee? Follow thou me.\n\nFor what is it to thee whether that man be such or no? Whether this man\ndo or speak this or that?\n\nThou shalt not need to answer for others, but shalt give account of\nthyself.\n\nBehold I know every one, and see all things that are under the sun, and\nunderstand how it is with every one; what he thinks, what he desires,\nand at what he aims.\n\nAll things therefore are to be committed unto me; but do thou keep\nthyself in peace, and let him that acts, act as he will.\n\nWhatsoever he shall have done or said shall fall upon himself, for he\ncannot deceive me.\n\n2. Be not careful for the shadow of a great name, or for the friendship\nof many; nor for the affection of particular men.\n\nFor these things distract and greatly darken the heart.\n\nI would willingly utter my words, and reveal my secrets unto thee, if\nthou didst diligently observe my coming, and open the door of thy heart\nunto me.\n\nBe careful and watch in prayer, and humble thyself in all things.\n\n\n\n\n CHAPTER XX.\n\n _Wherein firm peace of heart and true profiting consisteth._\n\n\n_Christ._ SON, I have said, _Peace I leave with you, my peace I give\nunto you: not as the world giveth, give I unto you_.\n\nAll desire peace, but all care not for those things that appertain unto\npeace.\n\nMy peace is with the humble and meek of heart; thy peace doth consist\nin much patience.\n\nIf thou wilt hear me, and follow my voice, thou mayest enjoy much peace.\n\n_Christian._ What then shall I do, Lord?\n\n*_Christ._ In every thing attend unto thyself, what thou dost, and what\nthou sayest; and direct thy whole intention unto this, that thou mayest\nplease me alone, and desire to seek nothing besides me.\n\nOf the sayings and doings of others, judge not rashly, neither do thou\nentangle thyself with things not committed unto thee: and doing thus,\nthou shalt be little or seldom troubled.\n\nYet do not esteem highly of thyself, or account thyself to be\nespecially beloved, if thou be in great devotion and sweetness; for\nthe profiting and perfection of a man consists not in these things.\n\n2. _Christ._ Wherein then Lord?\n\n_Christian._ In offering thyself with thy whole heart unto the will\nof God, not seeking thine own, neither in great nor little, neither\nin time nor in eternity.\n\nSo that thou keepest one and the same even countenance with\nthanksgiving, both in prosperity and adversity, weighing all in an\nequal balance.\n\nIf, when inward comfort is withdrawn from thee, thou preparest thy\nheart to suffer greater things; and dost not justify thyself, as tho\u2019\nthou oughtest not to suffer these so great afflictions, but justifiest\nme in whatsoever I appoint, \u2666and praisest my holy name; then thou\nwalkest in the true and right way of peace.\n\n \u2666 duplicate word \u201cand\u201d removed\n\nAnd if thou attainest to the full contempt of thyself, then shalt thou\nenjoy abundance of peace.\n\n\n\n\n CHAPTER XXI.\n\n _Of the excellent liberty which humble prayer sooner gaineth\n than reading._\n\n\n_Christian._ LORD, it is the work of a perfect man, never to slacken\nhis mind from the attentive thought of heavenly things, and to pass\nwithout care among many cares; not like a dull sluggard; but by a free\nmind, adhering to no creature with inordinate affection.\n\n2. I beseech thee, my most gracious God, preserve me from the cares of\nthis life, lest I be entangled thereby; and from the many necessities\nof the body, lest I should be caught by pleasure; and from whatsoever\nis an obstacle to the soul, lest broken with troubles I should be\noverthrown.\n\n3. O my God, who art ineffable sweetness, embitter unto me all carnal\ncomfort, which draws me away from the love of eternal things, by the\nhope of present delight.\n\nLet me not be overcome, O Lord, let me not be overcome by flesh and\nblood. Let not the world, and the short glory thereof deceive me. Let\nnot the devil and his subtilty supplant me.\n\n*Give me strength to resist, patience to suffer, and constancy, to\npersevere.\n\nGive me, instead of the comforts of the world, the unction of thy\nSpirit; and for carnal love pour into my soul the love of thy name.\n\nHerein, I beseech thee, let thy hand govern me, and teach me, that I\nmay fall into no extreme.\n\n\n\n\n CHAPTER XXII.\n\n _That self-love most hindereth our attainment of\n the supreme love._\n\n\n_Christ._ SON, thou oughtest to give all for all, and to retain nothing\nof thyself.\n\nKnow, that the love of thyself doth hurt thee more than any thing in\nthe world.\n\nAccording to the love and affection thou bearest to it, every thing\ncleaves unto thee more or less.\n\nIf thy love be pure, thou shalt not be in bondage to any thing.\n\nCovet not that which thou mayst not have. Be not willing to have that\nwhich may deprive thee of inward liberty.\n\nIt is strange that thou committest not thyself wholly unto me, from the\nbottom of thy heart, with all things that thou canst desire or have.\n\n2. Why dost thou consume thyself with vain grief? Why art thou tired\nwith needless cares?\n\nStand to my will, and thou shalt suffer no detriment.\n\n*If thou seekest this or that, and wouldest be here or there, to enjoy\nthy own will and pleasure; thou shalt never be at quiet, nor free from\ncare:\n\n*For in every thing somewhat will be wanting, and in every place there\nwill be some that will cross thee.\n\n3. It availeth thee therefore not to multiply outward things, but to\ndespise them, and utterly root them out of thy heart.\n\nUnless thou standest stedfast in me, thou mayst change, but not better\nthyself.\n\nFor when occasion of change happens, and is embraced, thou shalt find\nnot only those things which thou soughtest to fly, but a great deal\nmore.\n\n4. _Christian._ Strengthen me, O God, by the grace of thy Holy Spirit.\n\nGive me to be strengthened in my inward man, and to empty my heart of\nall uncomfortable care.\n\n*Not to be drawn away with the desire of any thing, either mean or\nprecious; but to look upon all things as passing away, and myself as\npassing away together with them.\n\n5. Grant me, O Lord, heavenly wisdom, that I may learn above all things\nto seek and find thee, above all things to relish thee, and to love\nthee.\n\nAnd to think of all other things as they are, according to the disposal\nof thy wisdom.\n\n\n\n\n CHAPTER XXIII.\n\n _How we ought to call upon God, and bless him in tribulation._\n\n\n_Christian._ BLESSED, O Lord, be thy name for ever, who art pleased\nthat this temptation and tribulation should come upon me.\n\nI cannot fly it; but must needs fly to thee, that thou mayst help me,\nand turn it to my good.\n\nLord, I am now afflicted. I am much troubled with this present\nsuffering.\n\nAnd now, dear Father, what shall I say? I am in a strait, save me from\nthis hour.\n\nYet therefore came I unto this hour, that thou mayst be glorified, when\nI shall have been brought very low, and then delivered by thee.\n\nLet it please thee, Lord, to deliver me; for, what can I do, and\nwhither shall I go without thee?\n\nGrant me patience, Lord, at this time also.\n\nHelp me, my God, and then I will not fear, how grievously soever I be\nafflicted.\n\n2. And now, in these my troubles, what shall I say? Lord, thy will be\ndone, I have deserved to be afflicted.\n\nSurely I ought to bear it; and O that I could bear it with patience,\nuntil the tempest be passed over!\n\nBut thy hand is able to take even this temptation from me, and to\nassuage the violence thereof, that I utterly sink not under it, as\noften heretofore thou hast done unto me, O my God, my merciful God.\n\nAnd the more hard it is to me, the more easy is this change to the\nright hand of the Most High.\n\n\n\n\n CHAPTER XXIV.\n\n _Of craving the divine aid, and confidence of recovering grace._\n\n\n_Christ._ SON, I am the Lord, that giveth strength in the day of\ntribulation.\n\nCome unto me when it is not well with thee.\n\nThis is that which most of all hindereth heavenly consolation, that\nthou art slow in turning thyself unto prayer.\n\nFor before thou dost earnestly pray unto me, thou seekest many comforts,\nand triest to refresh thyself with outward things.\n\nAnd hence it comes to pass that all doth little profit thee, until thou\nconsiderest, that I am he that delivers those that trust in me; that\nout of me is neither powerful help, nor profitable counsel, nor lasting\nremedy.\n\nBut now having recovered breath after the tempest, gather strength\nagain in the light of my mercies, for I am at hand to repair all, not\nonly entirely, but also abundantly.\n\n2. Is there any thing hard to me? Or am I like unto him that promiseth\nand performeth not?\n\nWhere is thy faith? Be firm and constant.\n\nTake courage and be patient; comfort will come to thee in due time.\n\nWait, wait for me, I will come and heal thee.\n\nLet not thy heart be troubled, neither let it fear.\n\nBelieve in me, and put thy trust in my mercy.\n\nWhen thou thinkest thyself farthest off from me, often I am nearest\nunto thee.\n\nWhen thou judgest, almost all is lost, then often is the greatest\nopportunity of improvement.\n\nThat which I have given I can take away; and restore it again when I\nplease.\n\n*3. When I give it, it is mine; when I withdraw it, I take not any\nthing that is thine; for mine is every good and perfect gift.\n\nIf I send any cross, repine not, nor let thy heart fail: I can quickly\nsuccour thee, and turn all thy heaviness into joy.\n\nNevertheless I am righteous, and greatly to be praised, when I deal\nthus with thee.\n\nAs my Father hath loved me, I also love you, said I unto my beloved\ndisciples; whom I sent not to temporal joys, but to great conflicts:\nnot to honours, but to contempts; not to idleness, but to labours; not\nto rest, but to bring forth much fruit with patience.\n\nMy son, remember these words.\n\n\n\n\n CHAPTER XXV.\n\n _Of the contempt of all creatures,\n in order to find out the Creator._\n\n\n*_Christian._ LORD, I stand in need of greater grace, to attain that\nstate wherein no man or creature may be a hindrance to me.\n\nFor as long as any thing detains me, I cannot freely take my flight\nunto thee.\n\nWhat is more quiet than a single eye? And what more free than he that\ndesireth nothing upon earth?\n\nAnd unless a man be free from the affections of all creatures, he\ncannot freely attend unto divine things.\n\nLong shall he be little, and lie groveling below, that esteemeth any\nthing great, but the one infinite and eternal good.\n\nFor whatsoever is not God, is nothing, and ought to be accounted as\nnothing.\n\n_Christ._ Son, thou canst not possess perfect liberty, unless thou\nwholly renounce thyself.\n\nAll who are lovers of themselves are in bondage, full of desires,\ncurious wanderers, seeking self-indulgence, and not the things of Jesus\nChrist, but often devising and framing that which shall not stand.\n\nFor all that is not of God shall perish.\n\n*Keep this short and perfect saying, Forsake all, and thou shalt find\nall; leave desire, and thou shalt find rest.\n\nConsider this well, and when thou hast fulfilled it, thou shalt\nunderstand all things.\n\n2. _Christian._ Lord, that is not one day\u2019s work; yea, in this short\nword is contained all perfection.\n\n_Christ._ Son, thou must not go back, nor straitways be dejected, when\nthou hearest of the ways of the perfect; but rather be stirred up to\nhigher things, and at least desire and sigh after them.\n\nI would thou wert come to this, that thou wert no longer a lover of\nthyself, but didst stand merely at my beck.\n\nThen thou wouldst please me, and all thy life would pass away in joy\nand peace.\n\nThou hast yet many things to forsake; which, unless thou wholly\nresignest up unto me, thou shalt not attain that which thou desirest.\n\nI counsel thee to buy of me gold tried in the fire, that thou mayst be\nrich: that is, heavenly wisdom, which treadeth under foot all earthly\nthings.\n\nCast away earthly wisdom, and all study to please others or thyself.\n\nHe that is wise, and well instructed in spirit, standeth fast, not\nheeding any thing, but that the whole intention of his mind may tend\nto the right end.\n\nFor thus he may continue one, and the selfsame, and unshaken in the\nmidst of so many various events, directing continually the single eye\nof his intention unto me.\n\n3. And the purer the eye of the intention is, the more steadily doth he\npass through various storms.\n\nBut in many things the eye of a pure intention waxeth dim, for it\nquickly looketh upon any delightsome object that occurs.\n\nAnd it is rare to find one that is wholly free from all blemish of self-\nseeking.\n\nSo the Jews of old came to Bethany to Martha and Mary, not for Jesus\nalone, but to see Lazarus also.\n\nThe eye of thy intention therefore is to be purged, that it may be\nsingle and right, directed unto me beyond the manifold earthly objects\nthat come between.\n\n\n\n\n CHAPTER XXVI.\n\n _That God is sweet above all things, and in all things,\n to him that loveth._\n\n\n_Christian._ MY God and my all. What would I have more, and what\ngreater happiness can I desire?\n\nO sweet and pleasing word! But to him that loveth the word; not the\nworld, nor those things that are in the world.\n\nMy God and my all! Enough is said to him that understandeth; and to him\nthat loveth it is pleasant to repeat it often.\n\nFor when thou art present, all things please; but when thou art absent,\nall things disgust.\n\nThou givest quiet of heart, and much peace, and pleasant joy.\n\nThou makest us think well of all things, and praise thee in all things:\nneither can any thing please long without thee.\n\n*But that any thing may be pleasant, thy grace must be present, and it\nmust be seasoned with the sweetness of thy wisdom.\n\n2. What is not tasteful unto him who tasteth thee?\n\nAnd him who delighteth not in thee, what can delight?\n\n*3. O thou everlasting light, surpassing all created lights, dart the\nbeams of thy brightness from above, piercing the most inward parts of\nmy heart.\n\nPurify, rejoice, enlighten, and enliven my spirit, with all the powers\nthereof, that I may cleave unto thee with abundance of joy and triumph.\n\n*O when will that blessed hour come, when I shall be filled with thy\npresence, and thou be unto me all in all!\n\nAs long as this is not granted me, I shall not have full joy.\n\nAlas! the kingdom of my soul is not yet in peace.\n\n4. But thou that rulest the raging of the sea, and stillest the waves\nthereof when they arise, arise and help me:\n\nScatter the people that delight in war, destroy them in thy might.\n\nDisplay thy greatness, and let thy right hand be glorified; for there\nis no other hope nor refuge for me, but in thee, my Lord God.\n\n\n\n\n CHAPTER XXVII.\n\n _Of a pure and entire resignation of ourselves,\n for the obtaining freedom of heart._\n\n\n_Christ._ SON, forsake thyself, and thou shalt find me.\n\nStand without chusing any thing and without seeking to have any thing\nas thy own.\n\nResign thyself, without resuming thy claim.\n\n_Christian._ Lord, how often shall I resign myself? And wherein shall I\nforsake myself?\n\n*_Christ._ Always and every hour, as well in little things as in great;\nI except nothing, but require that thou be naked and void of all things.\n\nOtherwise how canst thou be mine, and I thine, unless both within and\nwithout thou art free from all self-will?\n\n2. Some resign themselves, but with some exception; for they put not\ntheir whole trust in God, and therefore they study how to provide for\nthemselves.\n\n*Some also at first offer all; but afterwards being assaulted with\ntemptation, return again to that which they had left, and therefore\nthey go not forward in virtue.\n\nThese shall not attain to the true liberty of purity of heart, nor to\nthe favour of my sweetest familiarity, unless they first make an entire\nresignation, and a daily oblation of themselves unto me.\n\n3. I have often said unto thee, and now again I say the same; forsake\nthyself, resign thyself, and thou shalt enjoy much inward peace.\n\n* Give all for all; seek nothing, require back nothing, abide purely\nand with a firm confidence in me, and then thou shalt enjoy me.\n\n*Thou shalt be free in heart, and darkness shall not have any power\nover thee.\n\n*Let this be thy prayer, let this be thy desire; that being stript of\nall selfishness, thou mayst follow naked the naked Jesus, and dying to\nthyself, mayst live eternally with me.\n\n\n\n\n CHAPTER XXVIII.\n\n _Of the good government of ourselves in outward things,\n and of recourse to God in danger._\n\n\n_Christ._ SON, thou oughtest with all diligence to endeavour, that in\nevery place and action of business, thou be inwardly free, and master\nof thyself, and that things be under thee, and not thou under them.\n\nThat thou mayst be lord of thy actions, not a servant or a hireling,\nbut rather a freeman, and a true Hebrew, enjoying the liberty of the\nsons of God:\n\nWho stand above the things that are present, and view the things which\nare eternal:\n\n*Who look on transitory things with the left eye, and with the right\nbehold the things of heaven:\n\nWhom temporal things cannot draw to cleave unto them; but they rather\ndraw temporal things to serve them, in such a way as they are appointed\nby the Creator of all, who hath left nothing in his creatures without\ndue order.\n\n2. If thou remainest stedfast in all events, and dost not weigh by\nthe outward appearance, the things which thou seest and hearest; but\npresently in every affair dost enter with _Moses_ into the tabernacle,\nto ask counsel of the Lord, thou shalt hear the divine oracle, and\nreturn instructed, concerning many things both present and to come.\n\nAlways fly to the closet of thy heart, earnestly craving the Divine\nfavour.\n\nFor the scripture testifieth, that therefore were _Joshua_ and the\nchildren of _Israel_ deceived by the _Gibeonites_, because they asked\nnot counsel at the mouth of the Lord.\n\nAlways commit thy cause to me, I will dispose well of it in due time.\n\nWait for my ordering of it, and thou shalt find it well for thy good.\n\n_Christian._ Lord, I most willingly commit all unto thee, for my care\ncan avail little.\n\n*O that I cleaved not too much to future events, but offered myself\nwith all readiness of mind to thy good pleasure!\n\n3. _Christ._ Son, a man often earnestly labours for what he desireth;\nand when he hath gotten it, he beginneth to be of another mind.\n\nFor men\u2019s affections do not long continue fixed on one thing.\n\nIt is therefore no small thing for a man to forsake himself, even in\nthe smallest things.\n\n4. The true profiting of a man consisteth in the denying of himself.\n\nBut the old enemy ceaseth at no time from tempting, but day and night\nlayeth grievous snares, if haply he may cast the unwary into them.\n\nTherefore watch and pray, that ye enter not into temptation.\n\n\n\n\n CHAPTER XXIX.\n\n _That man hath no good of himself, nor\n any thing whereof he can glory._\n\n\n_Christian._ LORD, what is man, that thou art mindful of him; or the\nson of man that thou visitest him?\n\nWhat hath man deserved, that thou shouldst give him thy grace?\n\nLord, what cause have I to complain, if thou forsakest me; or if thou\ndost not that which I desire?\n\nSurely, Lord, I am nothing, I can do nothing, I have nothing that is\ngood of myself, but in all things I am defective, and do ever tend to\nnothing.\n\nAnd unless thou help and inwardly instruct me, I become altogether cold\nand dissipated.\n\n2. But thou, O Lord, art always the same, and endurest for ever; always\ngood, just, and holy, doing all things well, justly and holily, and\ndisposing all things with wisdom.\n\nBut I, that am more ready to go backward than forward, do not ever\ncontinue in one estate; for seven times are passed over me:\n\nYet it is soon better with me, when it so pleaseth thee, and when thou\nvouchsafest to stretch forth thy helping hand.\n\nFor thou alone canst help me without the aid of man, and so strengthen\nme, that my countenance shall be no more changed, but my heart shall be\nturned to thee alone, and there shall rest.\n\n3. Thanks be unto thee, from whence all proceedeth, as often as it\ngoeth well with me:\n\nBut I am mere vanity in thy sight, an inconstant and weak man.\n\nWherefore then can I glory? Or for what do I desire to be esteemed?\n\nFor nothing? But this is most vain?\n\nThe true glory and holy rejoicing is for a man to glory in thee, and\nnot in himself:\n\nTo rejoice in thy name and not in his own virtue; nor to delight in any\ncreature but in thee.\n\nPraised be thy name, not mine: magnified be thy work, not mine.\n\nLet thy holy name be blessed; but to me let no part of men\u2019s praise be\ngiven.\n\nThou art my glory, thou art the joy of my heart.\n\nIn thee will I glory and rejoice all the day; but as for myself I will\nnot glory, but in my infirmities.\n\n4. Let the _Jews_ seek honour one of another; I will desire that which\nis from God only.\n\nFor all human glory, all temporal honour, all worldly highness is\nvanity and folly.\n\nO my truth, my mercy, my God, most blessed Trinity; to thee alone be\npraise, honour, power, and glory for evermore.\n\n\n\n\n CHAPTER XXX.\n\n _That our peace is not to be placed in men._\n\n\n*_Christ._ SON, if thou placest thy peace in any one, because he\nthinketh like thee, and liveth with thee, thou shalt be unstable and\nentangled,\n\nBut if thou hast recourse unto the ever-living and eternal truth, a\nfriend going from thee or dying shall not grieve thee.\n\n*The love of thy friend ought to be grounded in me; and for me he is to\nbe beloved, whosoever he be who is dear to thee in this life.\n\nNo friendship can avail, or continue without me; neither is that love\ntrue and pure, which is not knit by me.\n\nThou oughtest to be so dead to such affections toward men, that thou\nshouldst wish to be without all friendship purely human.\n\n2. But he that attributeth any good unto himself, hindereth God\u2019s grace\nfrom coming unto him.\n\nFor the grace of the Holy Ghost ever seeketh an humble heart.\n\nWhen thou casteth thine eyes on creatures, the sight of thy Creator is\ntaken from thee.\n\nLearn to overcome thyself in all things for the love of thy Creator;\nand then thou shalt be able to attain to divine knowledge.\n\nHow little soever the thing be, if it be loved and regarded\ninordinately, it defileth the soul, and hindereth the enjoyment of the\nsupreme good.\n\n\n\n\n CHAPTER XXXI.\n\n _Against vain knowledge._\n\n\n_Christ._ SON, let not the fair speeches and subtle sayings of men move\nthee: for the kingdom of God consisteth not in word but in power.\n\nLabour to mortify thy sins; for that will profit thee more than the\nknowledge of many difficult questions.\n\n2. When thou hast read and knowest many things, thou must ever return\nto one principle.\n\n*I am he that teacheth man knowledge, and giveth unto babes a more\nclear understanding than can be taught by man.\n\nHe to whom I speak, shall quickly be wise, and he shall profit much in\nthe spirit.\n\nWoe be to them that enquire many curious things of men; and little mind\nthe way how to serve me.\n\n*The time will come, when the Master of Masters shall appear, Christ\nthe Lord of angels, to hear the lesson of all, that is, to examine the\nconscience of every one.\n\nAnd then he will search _Jerusalem_ with a candle, and the hidden\nthings of darkness shall be laid open, and the arguing of men\u2019s tongues\nshall be silent.\n\n*3. I am he that teacheth without the noise of words, without the\nconfusion of opinions.\n\nI am he that teacheth to despise earthly things, to disdain things\npresent, to seek the everlasting, to relish things eternal, to fly\nhonours, to suffer injuries, to place all hope in me, to desire nothing\nout of me, and above all things ardently to love me.\n\nI am the teacher of truth, the searcher of the heart, the discerner of\nthe thoughts, the promoter of good actions, distributing to every one\nas I judge meet.\n\n\n\n\n CHAPTER XXXII.\n\n _Of putting our trust in God when we are evil spoken of._\n\n\n_Christ._ SON, stand firm, and put thy trust in me: for what are words\nbut words? They fly through the air, but hurt not a stone.\n\nIf thou be guilty, see that thou be willing to amend: if thou be\ninnocent, suffer this willingly for God.\n\nIt is but a small matter to suffer a few words, if thou hast not yet\nthe courage to endure hard stripes.\n\nGive diligent ear to my words, and thou shalt little regard ten\nthousand words spoken by men.\n\n*2. _Christian._ O Lord God, thou just judge, strong and patient, thou\nwho knowest the frailty and wickedness of man, be thou my strength, and\nmy whole trust, for my own conscience sufficeth me not.\n\nThou knowest that which I know not, and therefore in every reproof, I\nought to have humbled myself, and to have borne meekly.\n\nVouchsafe mercifully to pardon me as often as I have failed herein, and\ngive me grace to bear it better hereafter.\n\nFor thy abundant mercy is more available to me for the obtaining of\npardon, than my fancied justice for my defence, since I cannot see to\nthe bottom of my conscience.\n\nAlthough I know nothing by myself, yet I cannot hereby justify myself:\nfor without thy mercy no man living shall be justified in thy sight.\n\n\n\n\n CHAPTER XXXIII.\n\n _Of eternity, and the shortness of this life._\n\n\n_Christian._ O MOST blessed mansion of the heavenly city! O most clear\nday of eternity, which night obscureth not, but the highest truth ever\nenlighteneth!\n\nA day of continual joy, of perpetual quietness, and never changing into\na contrary state!\n\nO that that day would once appear, and all these temporal things were\nat an end!\n\nTo the saints above it shineth with everlasting brightness; but to\nthose that are pilgrims upon earth, it appeareth only afar off, and\nthrough a glass.\n\nO good Jesus, when shall I stand to behold thee! When shall I\ncontemplate the glory of thy kingdom! When wilt thou be unto me all\nin all!\n\nO when shall I be with thee in thy kingdom, which thou hast prepared\nfor thy beloved from all eternity!\n\n2. Comfort my banishment, assuage my sorrow; for my whole desire\nsigheth after thee.\n\nMy God, be not far from me, depart not in thy wrath from thy servant.\n\nCast forth thy lightning and disperse them; shoot out thine arrows, and\nconsume all the imaginations of the enemy.\n\nGather in, call home my senses unto thee, make me forget all the things\nof this world:\n\nGrant me to cast away speedily the imaginations of wickedness.\n\n*Succour me, O thou, the everlasting truth, that no vanity may move me.\n\n*Come, heavenly sweetness, and let all impurity fly from thee.\n\nPardon me as often as I think upon any thing besides thee in prayer.\n\nI truly confess, that I am wont to be subject to many distractions.\n\nFor oftentimes I am not there, where I stand or sit; but I am rather\nthere whither my thoughts carry me.\n\nWhere my thoughts are, there am I; there are often my thoughts where my\nactions are.\n\nBut blessed is that man, that for thee, O Lord, dismisseth all\ncreatures, violently resisteth nature, and through fervour of spirit,\ncrucifieth the lusts of the flesh: that so with a serene conscience he\nmay offer pure prayer unto thee, and be meet to be admitted into the\nangelical choirs, all earthly things both outwardly and inwardly being\nexcluded.\n\n\n\n\n CHAPTER XXXIV.\n\n _Of the desire of everlasting life, and how great rewards\n are promised to those who fight valiantly._\n\n\n_Christ._ SON, when thou perceivest the desire of everlasting bliss\ngiven thee from above, open thy heart wide, and receive this holy\ninspiration with thy whole soul.\n\nGive most ardent thanks to the heavenly goodness, that dealeth\nwith thee so favourably, visiteth thee mercifully, stirreth thee up\nfervently, sustaineth thee powerfully, lest through thine own weight\nthou fall down to the things of earth.\n\nNeither dost thou obtain this by thine own thought or endeavour, but by\nthe mere condescension of heavenly grace:\n\nTo the end that thou mayst make a farther progress in holiness and\nhumility, and prepare thyself for future battles:\n\nAnd that thou mayst cleave unto me with the whole affection of thy\nheart, and serve me with fervent desire.\n\n2. Ask not that which is delightful and profitable unto thee, but that\nwhich is acceptable to me, and for my honour.\n\nFor if thou judgest aright, thou oughtest to prefer and follow my\nappointment, rather than thine own desire.\n\nI know thy desire, and have heard thy frequent groans.\n\nThou wouldst now enjoy the everlasting habitation; and thy heavenly\ncountry, replenished with all joy, now delights thee.\n\nBut that hour is not yet come; as yet there is another time, a time of\nwar, a time of labour and trial.\n\nThou desirest to be filled with the supreme good, but thou canst not\nattain it for the present.\n\nI am the supreme good: patiently wait for me, until the kingdom of God\ncome.\n\n3. Now therefore be humbly obedient unto all, and regard not who said\nor commanded this:\n\nBut take great heed, that whether thy superior, inferior, or thine\nequal, require any thing of thee, or insinuate their desire, thou take\nit all in good part, and endeavour to fulfil it with a sincere will.\n\nLet one seek this, another that; let him glory in this, the other in\nthat, and be praised a thousand times; but do thou neither rejoice\nin this, nor in that, but in the contempt of thyself, and in my good\npleasure and honour alone.\n\nThis art thou to wish, that whether it be by thy life or by thy death,\nGod may be always glorified in thee.\n\n\n\n\n CHAPTER XXXV.\n\n _How a person in heaviness ought to give up himself\n into the hands of God._\n\n\n_Christian._ LORD God, holy Father, be thou blessed both now and for\nevermore; because as thou willest, so it is done, and what thou dost\nis good.\n\nLet thy servant rejoice in thee, not in himself, nor in any thing else;\nfor thou alone art the true gladness, thou art my hope and my crown,\nthou art my joy and my honour, O Lord.\n\nWhat hath thy servant, but what he hath received from thee, even\nwithout any merit of his?\n\nThine is all that thou hast given, and whatsoever thou hast made.\n\nI am poor, and in labour from my youth: and sometimes my soul is\nsorrowful even unto tears; sometimes also it is troubled, by reason of\nthe evils which hang over my head.\n\n2. I long after the joy of peace, I earnestly crave the peace of thy\nchildren, that are led by thee in the light of thy comfort.\n\nIf thou givest peace, if thou pourest into my heart holy joy; the soul\nof thy servant shall be full of gladness, and shall become devout in\nthy praise:\n\nBut if thou withdrawest thyself, he will not be able to run the way of\nthy commandments, but rather he will bow his knees, and smite his\nbreast, for it is not with him as it was heretofore, when thy candle\nshone upon his head, and he was protected under the shadow of thy wings,\nfrom the temptations which violently assaulted him.\n\n*O righteous Father, and ever to be praised, the hour is come that thy\nservant is to be tried.\n\nBehold, dear Father, meet it is that in this hour thy servant suffer\nsomething for thy sake.\n\nO Father, ever more be honoured, the hour is come; that for a short\ntime thy servant should outwardly be oppressed, but inwardly live with\nthee.\n\nThat he should be a little despised, humbled, and made abject in the\nsight of men, and worn down with heaviness; that he may rise again with\nthe morning of the new light, and be glorified in heaven.\n\nHoly Father, thou hast so appointed it; and this is fulfilled which\nthyself hast commanded.\n\n3. It is a favour to thy friend, that he may suffer and be afflicted\nin the world for the love of thee, how often soever, and by whomsoever,\nthou permittest it to fall upon him.\n\nNothing cometh to pass on earth without thy counsel, without thy\nprovidence, or without a cause.\n\nIt is good for me, Lord, that thou hast afflicted me, that I may learn\nthy righteous judgment, and cast away all haughtiness of heart, and\npresumption.\n\n*It is profitable to me, that shame hath covered my face, that I may\nrather seek to thee for comfort than to men.\n\n4. I have learned also here to dread thy unsearchable judgments, who\nafflictest the just with the wicked, but not without equity and justice.\n\nI give thee thanks, for that thou hast not spared my sins, but hast\nworn me away, inflicting sorrows, and sending griefs within and without.\n\nThere is none under heaven that can comfort me, but thou my Lord God,\nthe heavenly physician of souls, that strikest and healest, bringest\ndown to hell, and bringest back again.\n\nLet thy correction be upon me, and let thy rod instruct me.\n\n5. Behold, dear Father, I am in thy hands, I bow myself under the rod\nof thy correction:\n\nStrike my back and my neck, that my perverseness may be conformed to\nthy will.\n\nMake me an holy and humble disciple of thine (as thou art wont to do)\nthat I may be ready at every beck of thy pleasure.\n\nI commend myself and all that is mine unto thee to be corrected.\n\nIt is better to be corrected here than hereafter.\n\nThou knowest every thing, and there is nothing in the conscience of man\nhidden from thee.\n\nBefore things are done, thou knowest that they will come to pass, and\nhast no need that any should teach thee, or admonish thee of those\nthings which are done on earth.\n\nThou knowest what is expedient for my profiting, and how fit\ntribulation is to scour off the rust of my sins.\n\nDo with me according to thy good pleasure, and disdain me not for my\nsinful life; better and more clearly known to none than to thee alone.\n\n6. Grant me, O Lord, to know that which ought to be known, to love that\nwhich ought to be loved;\n\nTo praise that which pleaseth thee most, to esteem that which is\nprecious unto thee, to despise that which is contemptible in thy sight.\n\nSuffer me not to judge according to the sight of the outward eyes, nor\nto give sentence according to the hearing of the ears of ignorant men.\n\nBut to discern invisible and spiritual things with a true judgment, and,\nabove all things, ever to search after thy good will and pleasure.\n\n\n\n\n CHAPTER XXXVI.\n\n _That a man ought to esteem himself not worthy of any comfort._\n\n\n_Christian._ LORD, I am not worthy of any comfort nor of any spiritual\nvisitation.\n\nAnd therefore thou dealest justly with me; when thou leavest me poor\nand desolate.\n\nFor though I could shed a sea of tears, yet I were not worthy of thy\ncomfort.\n\nFor, alas, I deserve nothing but to be punished, in that I have\ngrievously offended thee in many things.\n\nBut thou, O merciful God, who willest not that any should perish, to\nshew the riches of thy goodness, vouchsafest to comfort thy servant\nabove the manner of men:\n\nFor thy comforts are not like the words of men.\n\n2. What have I done, O Lord that thou shouldest bestow any heavenly\ncomforts upon me?\n\nI remember not that I have done any good, but have been always prone to\nsin and slow to amendment.\n\nThis is true, and I cannot deny it: if I should say otherwise, thou\nwouldst stand against me, and there would be none to defend me.\n\nWhat have I deserved but hell and everlasting fire?\n\nI confess in very truth, that I am worthy of all scorn and contempt,\nand it is not fit that I should be numbered among thy saints.\n\n3. What shall I say, guilty as I am, and full of all confusion?\n\nI have nothing to say but this; I have sinned, Lord, I have sinned;\nhave mercy on me, pardon me;\n\n*Suffer me a little, that I may vent my grief, before I go into the\nland of darkness, a land covered with the shadow of death.\n\nWhat dost thou require of a guilty and miserable sinner, but that he\nhumble himself for his offences?\n\nOf true contrition and humbling of the heart, ariseth hope of\nforgiveness; the troubled conscience is reconciled to God; the favour\nof God which was lost, is recovered; man is preserved from the wrath to\ncome, and God and the penitent soul meet together with an holy kiss.\n\n4. Humble contrition for sin is an acceptable sacrifice unto thee, O\nLord, savouring much sweeter in thy presence than the perfume of\nfrankincense.\n\nThis is also the pleasant ointment which thou wouldst should be poured\nupon thy sacred feet.\n\nFor thou never despisest a contrite heart.\n\n\n\n\n CHAPTER XXXVII.\n\n _Of the different motions of nature and grace._\n\n\n_Christ._ SON, mark diligently the motions of nature and grace, for\nthey move in a very subtle manner, and cannot be discerned but by him\nthat is spiritually enlightened.\n\nAll men pretend some good in their words and deeds; and therefore under\nthe shew of good many are deceived.\n\nNature is crafty, and seduceth, entangleth, and deceiveth many, and\nalways proposeth herself for her end:\n\nBut grace walketh in simplicity, useth no deceit, and doth all things\npurely for God\u2019s sake, in whom also she finally resteth.\n\n2. Nature will not willingly die, nor be kept down, nor be overcome,\nnor be subject to any:\n\nBut grace studieth mortification, resisteth sensuality, seeketh to be\nsubject, is willing to be kept under, and will not use her own liberty.\n\nShe loveth to be kept under discipline, and desireth not to rule any,\nbut always to live and remain wholly subject to God; and for God, is\nready humbly to obey all men.\n\nNature striveth for her own advantage, and considereth what profit she\nmay reap by another;\n\nBut grace considereth not what is profitable unto herself, but what is\nprofitable to many.\n\nNature willingly receiveth honour and respect.\n\nBut grace faithfully attributeth all honour and glory unto God.\n\n3. Nature feareth shame and contempt;\n\nBut grace rejoiceth to suffer reproach for the name of Jesus.\n\nNature loveth ease and bodily rest;\n\nBut grace cannot be idle, but willingly embraceth labour.\n\nNature seeketh to have those things that are beautiful, and abhorreth\nthat which is mean or coarse;\n\nBut grace delighteth in plain and humble things, and despiseth not\nrough things, that are old and mean.\n\nNature respecteth temporal things, rejoiceth at earthly gain, sorroweth\nfor loss, is moved with every little injurious word;\n\nBut grace thinketh on that which is everlasting, and cleaveth not to\ntemporal things; she is not troubled at losses, nor disquieted with\nhard words; because she hath placed her treasure and joy in heaven,\nwhere nothing perisheth.\n\n4. Nature is covetous, and doth more willingly receive than give; she\nloveth her own things;\n\nBut grace is bountiful to all, shunneth private interest, is content\nwith a little, thinketh it more blessed to give than to receive.\n\nNature inclines to the creatures, to her own flesh, to vanities and\nwanderings;\n\nBut grace draweth unto God, and unto goodness, renounceth creatures,\nflieth the world, hateth the desires of the flesh, restraineth\nwanderings abroad, blusheth to be seen in public.\n\nNature is willing to have some outward comfort, wherein she may be\nsensibly delighted;\n\nBut grace seeketh comfort in God alone, and delighteth above all\nvisible things in the highest good.\n\n5. Nature worketh all for her own profit; she can do nothing but for\nbenefit she hopeth to obtain, either that which is equal or better,\neither praise or favour, and coveteth to have her works and gifts much\nesteemed:\n\nBut grace requireth no other reward than God alone; nor desireth more\nof temporals, than may serve her for the obtaining of things eternal.\n\n6. Nature rejoiceth to have many friends and kinsfolks; glorieth in\nnoble place and birth; is obsequious to the powerful, fawneth upon the\nrich, and applaudeth those that are like herself;\n\nBut grace loveth her enemies, and is not puffed up with multitudes of\nfriends, nor esteemeth place or birth, but where it is joined with\nvirtue:\n\nShe rather favoureth the poor than the rich; hath more tenderness\nfor the innocent than the powerful; rejoiceth in the true, not in the\ndeceitful:\n\nAlways exhorting good men to labour for more excellent gifts; and by\ngoodness to resemble the Son of God.\n\nNature quickly complaineth of want and trouble; grace with constancy\nendureth need:\n\nNature coveteth to know secrets, and to hear news; she will appear\nabroad, and make proof of many things by her own senses; she desireth\nto be known, and to do those things for which she may be praised and\nadmired:\n\nBut grace careth not for hearing curious matters;\n\nShe teacheth to restrain the senses, to avoid vanity and ostentation;\nand in every thing and every knowledge to seek the praise and honour of\nGod.\n\nShe will not have praise, but desireth that God should be praised in\nhis gifts, who of mere love bestoweth all things.\n\n\n\n\n CHAPTER XXXVIII.\n\n _Of the corruption of nature, and efficacy of Divine grace._\n\n\n_Christian._ O LORD, my God, who \u2666hast created me after thy likeness,\ngrant me this grace which thou hast shewed to be so necessary to\nsalvation, that I may overcome my wicked nature, which draweth me to\nsin and perdition.\n\n \u2666 \u201chas\u201d replaced with \u201chast\u201d per Errata\n\nFor I feel in my flesh the law of sin contradicting the law of my mind;\nneither can I resist, unless thy most holy grace, infused into my heart,\nassist me.\n\n2. O Lord, how exceeding needful is thy grace for me to begin any good\nwork, to go forward, and to accomplish it;\n\nFor without it I can do nothing; but in thee I can do all things.\n\nArts, riches, beauty, strength, wit, eloquence, are of no value with\nthee, O Lord, without thy grace.\n\n3. O most blessed grace, that makest the poor in spirit rich in virtue,\nand makest the rich in many blessings, to be humble in heart;\n\nCome, come down unto me, replenish me early with thy comfort, lest my\nsoul should faint for weariness and dryness of mind.\n\nO Lord, thy grace is sufficient for me, though other things that nature\ndesireth be wanting.\n\nIf I be tempted and vexed with many tribulations, I will not fear any\nevils, while thy grace is with me:\n\nThis is stronger than all enemies, and wiser than all the wise.\n\nLet thy grace, O Lord, always prevent me, and follow me, and make me\never diligent in good works, through Jesus Christ thy Son. _Amen._\n\n\n\n\n CHAPTER XXXIX.\n\n _That we ought to deny ourselves and imitate Christ._\n\n\n_Christ._ FOLLOW Me, I am the Way, the Truth, and the Life.\n\nI am the way, which thou oughtest to follow; the truth which thou\noughtest to trust; the life which thou oughtest to hope for.\n\nI am the strait way, the supreme truth, the true life: yea, the blessed\nlife, the uncreated life.\n\nIf thou remainest in my way, thou shalt know the truth, and the truth\nshall make thee free, and thou shalt lay hold on everlasting life.\n\n2. _Christian._ Lord Jesus, forasmuch as thy life was poor and\ncontemptible unto the world, grant me grace to imitate thee in\nsuffering worldly contempt.\n\nFor the servant is not greater than his Lord, nor the disciple above\nhis Master.\n\nLet thy servant be exercised in thy life, for therein my salvation\nconsists.\n\nWhatsoever I read or heard besides it, doth not refresh or delight me\nfully.\n\n3. _Christ._ Son, now thou knowest these things, happy shalt thou be if\nthou do them.\n\nHe that hath my commandments, and keepeth them, he it is that loveth me;\n\nAnd I will love him, and will manifest myself unto him, and make him\nsit with me in the kingdom of my Father.\n\n_Christian._ Lord Jesus, as thou hast said and promised, so let it come\nto pass.\n\nI have received the cross, I have received it from thy hand; I will\nbear it, and bear it till death, as thou hast laid it upon me.\n\nTruly the life of a Christian is the cross; but yet it is a guide to\nparadise.\n\nI have begun, I may not go back, neither is it fit to leave that which\nI have undertaken.\n\nBehold, our King goeth before us, who also will fight for us.\n\nLet us follow him manfully, let none be dismayed, but be ready to die\nvaliantly in the battle, and let us not blemish our glory by flying\nfrom the cross.\n\n\n\n\n CHAPTER XL.\n\n _That a man be not too much dejected\n when he feeleth some defect._\n\n\n_Christ._ SON, patience and humility in adversity are more pleasing to\nme, than much devotion in prosperity.\n\nWhy art thou grieved for every little trifle spoken against thee?\n\nAlthough it had been much more, thou oughtest not to have been moved.\n\nBut now let it pass; it is not the first that hath happened, nor is it\nany new thing, neither shall it be the last.\n\nThou art valiant enough, as long as no adversity happeneth.\n\nThou canst give good counsel, and strengthen others with thy words; but\nwhen tribulation cometh to thy door, thou art destitute of counsel and\nstrength.\n\nI yet live, saith the Lord, ready to help thee, and to give thee\ngreater comfort than before, if thou puttest thy trust in me, and\ncallest devoutly upon me.\n\n2. Be patient, and prepare thyself to greater sufferings.\n\nAll is not lost, if thou feelest thyself afflicted, or grievously\ntempted.\n\nI am he, who will strengthen with health them that mourn, and raise up\nunto glory those that know their own infirmity.\n\n3. _Christian._ Lord, blessed be thy word, more sweet unto my mouth\nthan honey, and the honey-comb.\n\nWhat should I do in tribulations, unless thou didst comfort me with thy\nholy words?\n\nWhat matter is it, how much and what I suffer, so I may at length\nattain the port of salvation?\n\nGrant me a good end. Grant me a happy passage out of this world!\n\nBe mindful of me, O my God, and direct me in the right way to thy\nkingdom. _Amen._\n\n\n\n\n CHAPTER XLI.\n\n _Of searching the secret judgments of God._\n\n\n_Christ._ SON, beware thou disputest not of high matters, nor of the\nsecret judgments of God.\n\nWhy this man is left, and that man taken into favour; why this is so\nmuch afflicted, and that so greatly advanced:\n\nThese things are beyond the reach of man; neither can reason search out\nthe judgments of God.\n\nWhen the enemy therefore suggesteth these things unto thee, answer;\nthou art just, O Lord, and thy judgments are right.\n\nAnd again, the judgments of the Lord are true and righteous altogether.\n\nThy judgments are to be feared, not to be discussed; they are such as\ncannot be comprehended by the understanding of man.\n\n2. Neither enquire or dispute of the merits of saints, which of them is\nholier than the other.\n\n3. I know both the first and the last: I embrace all with inestimable\nlove.\n\nI am to be praised in all my saints; I am to be blessed above all\nthings, and to be honoured in every one.\n\n\n\n\n CHAPTER XLII.\n\n _That all our hope and trust is to be fixed in God alone._\n\n\n_Christian._ LORD, what is my trust in this life? Or what is my\ngreatest comfort of all things under heaven?\n\nIs it thou, my Lord God, whose mercies are without number?\n\nWhere hath it been well with me without thee? Or when could it be ill\nwith me, when thou wert present?\n\nI had rather be poor for thee, than rich without thee.\n\nI had rather chuse to be a pilgrim on earth with thee, than to possess\nheaven without thee.\n\n*Where thou art, there is heaven; and there is death and hell, where\nthou art not.\n\nThou art my desire; and therefore I cannot but sigh, and cry, and pray\nunto thee.\n\nFor I have none to trust in, none that can help me in my necessities,\nbut thee alone, my God.\n\n*Thou art my hope, thou art my trust, thou art my comfort, and most\nfaithful unto me in all things.\n\n2. All men seek their own; thou only seekest my salvation, and turnest\nall things to my good.\n\nAlthough thou exposest me to divers temptations and adversities; yet\nthou orderest all this to my advantage, who art wont to try thy beloved\na thousand ways.\n\nIn which thou oughtest no less to be loved and praised, than if thou\ndidst fill me with heavenly comforts.\n\n3. In thee therefore, O Lord God, I put my whole hope and refuge:\n\nOn thee I rest in all tribulation and anguish.\n\nFor I find all to be weak and inconstant, whatsoever I behold out of\nthee.\n\n*For neither can my friends avail, nor strong helpers aid, nor wise\ncounsellors give any profitable answer, nor the books of the learned\ncomfort, nor any wealth deliver, nor any secret or pleasant place\ndefend: if thou thyself dost not assist, help, strengthen, comfort,\ninstruct, and keep us.\n\n4. For all things that seem to make for peace, without thee are nothing,\nand bring indeed no felicity at all.\n\nThou therefore art the end of all that is good, the height of life, the\ndepth of wisdom:\n\n*And the strongest comfort of thy servants is, to trust in thee above\nall things.\n\nTo thee therefore do I lift up mine eyes; in thee O my God, the Father\nof mercies, I put my trust.\n\n*Bless and sanctify my soul with thy heavenly blessing, that it may be\nmade thy holy habitation, and the seat of thy eternal glory:\n\n*And that nothing may be found in the temple of thy glory, that may\noffend the eyes of thy majesty.\n\nAccording to the greatness of thy goodness, and the multitude of thy\nmercies, look upon me, and hear the prayer of thy poor servant, who is\nfar exiled from thee in the land of the shadow of death.\n\n*Protect and keep the soul of thy servant, amidst so many dangers of\nthis corruptible life, and by thy grace accompanying me, direct it by\nthe way of peace to the country of everlasting light. _Amen._\n\n\n\n\n An Extract of the\n CHRISTIAN PATTERN:\n\n Or, a treatise on the imitation of Christ.\n Written in Latin by _Thomas\u00a0a\u00a0Kempis_.\n\n\n\n\n BOOK IV.\n\n _An_ Exhortation _unto the_ Holy Communion.\n\n\n _The voice of Christ._\n\nCOME unto me, all ye that travail and are heavy laden and I will\nrefresh you.\n\nThe bread which I will give is my flesh, for the life of the world.\n\nTake, eat, this \u2666is my body that is given for you: do this in\nremembrance of me.\n\n \u2666 \u201cin\u201d replaced with \u201cis\u201d\n\nHe that eateth my flesh, and drinketh my blood, dwelleth in me, and I\nin him.\n\nThe words which I speak unto you are spirit and life.\n\n\n\n\n CHAPTER I.\n\n _With how great reverence Christ ought to be received._\n\n\n _The voice of the disciple._\n\nTHESE are thy words, O Christ, the everlasting truth.\n\nBecause therefore they are thine, and true, they are all thankfully and\nfaithfully to be received by me.\n\nThey are thine, and thou hast spoken them; and they are mine also,\nbecause thou hast spoken them for my salvation.\n\nI willingly receive them from thy mouth, that they may be the deeper\nimprinted in my heart.\n\nThese gracious words, so full of sweetness and love, encourage me; but\nmine own offences drive me back from receiving so great mysteries.\n\n2. Thou commandest me to come confidently unto thee, if I will have\npart with thee; to receive the food of immortality, if I desire to\nobtain everlasting glory.\n\nThou sayest, Come unto me, all ye that travail and are heavy laden, and\nI will refresh you.\n\nO sweet and friendly words in the ear of sinners, that thou, my Lord\nGod, shouldst invite the poor and needy to the participation of thy\nmost holy body?\n\n*But who am I, Lord, that I should presume to approach unto thee?\n\n*Behold, the heaven of heavens cannot contain thee, and thou sayest\ncome ye all unto me!\n\n3. What meaneth this so gracious condescension, this so friendly\ninvitation?\n\nHow shall I dare to come, that know no good in myself?\n\nHow shall I bring thee into my house, that have so often offended thy\nmost gracious countenance?\n\n*The angels and archangels revere thee, and the saints and just men\nfear thee, and thou sayest, come ye all unto me.\n\nUnless thou, O Lord, didst say it, who would believe it to be true?\n\nAnd unless thou didst command it, who would dare to come unto thee?\n\n*Behold, Noah, a just man, laboured an hundred years in making of\nthe ark, that he might be saved with a few; and how can I in one hour\nprepare myself to receive, with reverence the maker of the world?\n\n4. Moses, thy great servant, and thy special friend, made an ark of\nincorruptible wood, which also he covered with most pure gold, to put\nthe tables of the law therein; and I a corruptible creature, how shall\nI dare lightly to receive the maker of the law, and the giver of life?\n\nSolomon, the wisest of the kings of Israel, bestowed seven years in\nbuilding a magnificent temple to the praise of thy name.\n\nHe celebrated the feast of the dedication thereof eight days together;\nhe offered a thousand peace-offerings, and he solemnly set the ark on\nthe place prepared for it, with the sound of trumpets and joy.\n\n*And I the most miserable and poorest of men, how shall I bring thee\ninto my house, that can scarce spend one half hour devoutly? Yea would\nI could once spend near half an hour in a due manner!\n\n5. O my God, how much did they do out of an endeavour to please thee!\nAnd, alas, how little is that which I do! How little time do I spend to\nprepare myself to receive!\n\nI am very seldom wholly recollected, very seldom free from all\ndistraction;\n\nAnd yet surely no unbecoming thought ought to appear in the presence\nof the Deity, nor any creature find any place in me, for I am not to\nharbour an angel, but the Lord of angels.\n\n6. And yet there is great difference between the ark of the covenant,\nand thy most pure body! Between those legal sacrifices, figures of\nfuture things, and the completion of all antient sacrifices.\n\nWhy therefore am I not more inflamed at thy venerable presence?\n\n7. The devout King _David_ danced before the ark of God with all his\nmight, calling to mind the benefits bestowed upon his fore-fathers.\n\nHe often sung to the harp, being inspired with the grace of the Holy\nGhost.\n\nHe taught the people of Israel to praise God with their whole heart,\nand with joint voices every day to bless and praise him.\n\nIf so great devotion was then shewn, and there was such celebrating of\nthe divine praise before the ark of the testament; what reverence is\nnow to be performed in receiving the most precious body and blood of\nChrist?\n\n8. O God, the invisible creator of the world, how wonderfully dost thou\ndeal with us!\n\nHow sweetly and graciously dost thou dispose of all things for thine\nelect, to whom thou offerest thyself to be received in this sacrament!\n\nThis exceedeth all understanding! This strongly draweth the hearts of\nthe devout, and inflameth their affections.\n\n9. O the admirable and hidden grace of this sacrament, which only the\nfaithful ones of Christ know: but the unbelieving, and such as are\nslaves unto sin, cannot experience;\n\nIn this sacrament spiritual grace is given, and strength which was lost\nrestored in the soul, and the beauty disfigured by sin returns again.\n\nThis grace is sometimes so great, that not only the mind, but the weak\nbody also, feeleth great increase of strength.\n\n10. Our coldness and negligence is much to be bewailed, that we are not\ndrawn with greater affection to receive Christ, in whom all the hope\nand merit of those that are to be saved consists.\n\nFor he is our sanctification and redemption: he is the comforter of us\ntravellers, and the everlasting fruition of saints.\n\nO the blindness and hardness of man\u2019s heart, that doth not more deeply\nweigh so unspeakable a gift!\n\n11. If the most holy sacrament was celebrated in one place only, and\nconsecrated by one only person in the world, with how great desire\nwould men be affected to that place, and to such a priest, that they\nmight enjoy these divine mysteries!\n\nBut now there are many priests, and Christ is offered in many places;\nthat so the grace and love of God to men may appear greater, the more\nthis sacred communion is spread through the world.\n\nThanks be unto thee gracious Jesus, the everlasting shepherd, who hast\nvouchsafed to refresh us poor exiles with thy precious body and blood,\nand to invite us to the receiving of these mysteries with the words of\nthine own mouth, saying, Come unto me all ye that travail and are heavy\nladen, and I will refresh you.\n\n\n\n\n CHAPTER II.\n\n _That the great goodness and love of God is\n exhibited to man in this sacrament._\n\n\n _The voice of the disciple._\n\n*IN confidence of thy goodness and mercy, I come, O Lord, a sick man\nunto my Saviour, hungry and thirsty to the fountain of life, needy to\nthe king of heaven, a servant unto my Lord, a creature to my Creator,\ndisconsolate to thee my merciful comforter.\n\nBut whence is this to me, that thou vouchsafest to come unto me? Who am\nI, that thou shouldst give thyself unto me?\n\nHow dare a sinner appear before thee? And how is it that thou dost\nvouchsafe to come unto a sinner?\n\nThou knowest thy servant, and seest that he hath no good thing in him,\nfor which thou shouldst bestow this favour upon him.\n\nI confess my unworthiness; I acknowledge thy goodness; I praise thy\nmercy, and give thee thanks for thy transcendent love.\n\nFor thou dost this for thine own sake, not for any merits of mine:\nthat thy goodness may be better known unto me, thy love more abundantly\nshewn, and thy gracious condescension the more eminently displayed.\n\nSince therefore it is thy pleasure, and thou hast commanded that it\nshould be so, this thy favour is also pleasing to me, and may my sins\nbe no hindrance.\n\n2. O most sweet and benign Jesu, how great reverence and thanks \u2666are\ndue unto thee for the receiving of thy sacred body, whose preciousness\nno man is able to express!\n\n \u2666 \u201cis\u201d replaced with \u201care\u201d per Errata\n\nBut what shall I think, now I am to approach unto my Lord, whom I am\nnot able duly to honour, and yet I desire to receive him with devotion?\n\nWhat can I think better and more profitable, than to humble myself\nwholly before thee, and to exalt thine infinite goodness over me?\n\nI praise thee, my God, and will exalt thee for ever. I despise and\nsubmit myself unto thee, in a deep sense of my own unworthiness.\n\n3. Behold thou art the holy of holies, and I the vilest of sinners!\n\nBehold thou inclinest unto me, who am not worthy so much as to look up\nunto thee.\n\nBehold thou comest unto me, it is thy will to be with me, thou invitest\nme to thy banquet.\n\nThou wilt give me the food of heaven, and bread of angels to eat, which\nis no other indeed than thyself, the living bread, that descended from\nheaven and giveth life unto the world.\n\n4. From whence doth this love proceed! What a gracious condescension\nappeareth herein! How great thanks and praises are due unto thee for\nthese benefits!\n\nO how good and profitable was thy counsel, when thou ordainedst it! How\nsweet and pleasant the banquet when thou gavest thyself to be our food!\n\nHow wonderful is thy operation, O Lord, how mighty is thy power, how\nunspeakable is thy truth!\n\nFor thou saidst the word, and all things were made; and this was done\nwhich thou commandedst.\n\n5. A thing of great admiration, that thou my Lord God, shouldst be\nexhibited unto us by the elements of bread and wine.\n\nThou who art the Lord of all things, and standest in need of none, hast\npleased to dwell in us by means of this thy sacrament.\n\n*Preserve my heart and body undefiled, that, with a chearful and pure\nconscience, I may celebrate thy mysteries, and receive them to my\neverlasting health: which thou hast ordained and instituted for thy\nhonour and for a perpetual memorial.\n\n6. Rejoice O my soul, and give thanks unto God for so excellent a gift,\nso singular a comfort left unto me in this vale of tears.\n\nFor as often as thou receivest, so often art thou made partaker of all\nthe merits of Christ.\n\nFor the love of Christ is never diminished, and the greatness of his\npropitiation is never exhausted.\n\nTherefore thou oughtest always to weigh with attentive consideration,\nthis great mystery of thy salvation.\n\n*So great, new, and joyful it ought to seem unto thee, when thou comest\nto these holy mysteries; as if the same day Christ first descending\ninto the womb of the virgin, was become man; or hanging on the cross,\ndid suffer and die for the salvation of mankind.\n\n\n\n\n CHAPTER III.\n\n _That it is profitable to communicate often._\n\n\n _The voice of the disciple._\n\n*BEHOLD, O Lord, I come unto thee, that I may be comforted by thy gift,\nand delighted in thy holy banquet, which thou, O God, hast prepared in\nthy goodness for the poor.\n\nBehold in thee is all I can or ought to desire; thou art my salvation,\nand my redemption, my hope and my strength, my honour and my glory!\n\n*Make joyful, therefore, this day, the soul of thy servant, for I have\nlifted it up unto thee, O Lord Jesus.\n\n*I desire to receive thee now with devotion and reverence. I long to\nbring thee into my house; that with _Zaccheus_ I may be blessed by thee,\nand numbered among the children of _Abraham_.\n\nMy soul thirsteth to receive thy body and blood, my heart desireth to\nbe united with thee.\n\n*2. Give me thyself, and it sufficeth; for, besides thee, no comfort is\navailable.\n\nI cannot be without thee, nor live without thy visitation;\n\nAnd therefore I must often come unto thee, and receive thee for the\nwelfare of my soul, lest haply I faint in the way, if I be deprived of\nthy heavenly food.\n\nFor so most merciful Jesu, thou once didst say, preaching to the people,\nand curing sundry diseases, I will not send them home fasting, lest\nthey faint in the way.\n\nDeal thou therefore in like manner now with me, who hast vouchsafed to\nleave thyself in the sacrament for the comfort of the faithful.\n\nFor thou art the sweet refection of the soul; and he that eateth thee\nworthily, shall be partaker of everlasting glory.\n\n3. O the wonderful condescension of thy mercy towards us, that thou, O\nLord God, the Creator and giver of life to all spirits, dost vouchsafe\nto come unto a poor soul, and with thy whole deity to replenish her\nhunger!\n\nO happy mind and blessed soul, that receives thee, her Lord God, with\ndevout affection, and in receiving of thee is filled with spiritual joy!\n\nO how great a Lord doth she entertain! How beloved a guest doth she\nharbour! How pleasant a companion doth she receive! How faithful a\nfriend doth she take in! How lovely and glorious a spouse doth she\nembrace!\n\nShe embraceth him, who is to be loved above all that is beloved, and\nabove all things that may be desired.\n\n*Let heaven and earth, and all the hosts of them, be silent in thy\npresence; for what praise and beauty soever they have, it is received\nfrom thy bounty, and cannot equal the beauty of thy name, of whose\nwisdom there is no number.\n\n\n\n\n CHAPTER IV.\n\n _That many gifts are bestowed upon them\n that communicate devoutly._\n\n\n _The voice of the disciple._\n\n*MY Lord God, prevent thy servant with the blessings of thy sweetness,\nthat I may approach worthily and devoutly to thy glorious sacrament.\n\n*Stir up my heart unto thee, and deliver me from a heavy numbness of\nmind.\n\n*Visit me with thy salvation, that I may taste in spirit thy sweetness,\nwhich plentifully lieth hid in this sacrament as in a fountain.\n\nEnlighten also my eyes to behold so great a mystery, and strengthen me\nto believe it with steady faith.\n\nFor it is thy work, and not man\u2019s power; thy sacred institution, not\nman\u2019s invention.\n\nFor no man is of himself able to comprehend these things, which surpass\nthe understanding even of angels.\n\nWhat therefore shall I, unworthy sinner, dust and ashes, be able to\ncomprehend of so high and sacred a mystery?\n\n2. O Lord, in the simplicity of my heart, at thy commandment I come\nunto thee, with hope and reverence, and believe thou art present in\nthis sacrament.\n\nThy will is, that I receive thee, and that by love I unite myself unto\nthee.\n\n*Wherefore I implore thy mercy, and crave thy special grace, that I may\nwholly melt and overflow with love unto thee, and hereafter never seek\nany comfort out of thee.\n\nFor this sacrament is the remedy of all spiritual weakness: hereby\nmy vices are cured, my passions bridled, temptations overcome, grace\ninfused, virtue begun increased, faith confirmed, hope strengthened,\nand love inflamed.\n\n3. For thou dost bestow many benefits in the sacrament upon thy beloved\nones that communicate devoutly. O my God the protector of my soul, the\nrepairer of human frailty, and the giver of inward comfort.\n\nThou impartest unto them much comfort against sundry tribulations.\n\nFor who is there, that approaching humbly unto the fountain of\nsweetness, doth not carry away from thence at least some little\nsweetness?\n\nOr who, standing by a great fire, receiveth not some heat thereby?\n\nThou art a fountain always full and overflowing, a fire ever burning\nand never decaying.\n\n4. Wherefore, if I cannot draw out of the full fountain itself, nor\ndrink my fill; I will, notwithstanding, set my lips to the mouth of\nthis heavenly conduit, that I may draw from thence at least some drop\nto refresh my thirst; and not be wholly dried up.\n\nAnd though I be not altogether heavenly; nor so inflamed as the\ncherubim and seraphim; I will endeavour after some spark of divine fire,\nby humbly receiving of this enlivening sacrament.\n\nAnd whatsoever is wanting in me, O merciful Jesu, most holy Saviour, do\nthou bountifully and graciously supply, who hast vouchsafed to call all\nunto thee, Come unto me, all ye that travail and are \u2666heavy laden, and\nI will refresh you.\n\n \u2666 \u201cheaven\u201d replaced with \u201cheavy\u201d per Errata\n\n5. I indeed labour in the sweat of my brow, I am vexed with grief of\nheart, I am burthened with sin, I am troubled with temptations, I am\nentangled and oppressed with many evil passions; and there is none to\nhelp me, none to deliver and save me, but thou O Lord, my Saviour, to\nwhom I commit myself, and all that is mine, that thou mayst keep me,\nand bring me to life everlasting.\n\n\n\n\n CHAPTER V.\n\n _Of the examining our conscience, and purpose of amendment._\n\n\n _The voice of the Beloved._\n\nABOVE all things, the minister of God ought to come to celebrate\nand receive this sacrament with great humility of heart, and lowly\nreverence, and a pious intending the honour of God.\n\nExamine diligently thy conscience; so that there be nothing that may\nbreed in thee remorse of conscience, and hinder thy free access.\n\nAnd, if thou hast time, confess unto God in the secret of thy heart,\nall the miseries of thy disordered passions.\n\n2. Lament and grieve, that thou art yet so worldly, so unmortified as\nto thy passions;\n\nSo unwatchful over thy outward senses, so often entangled with vain\nimaginations;\n\nSo negligent and cold in prayer, so undevout in celebrating, so dry in\nreceiving;\n\nSo quickly distracted, so seldom wholly recollected;\n\nSo suddenly moved to anger, so apt to take displeasure against another;\n\nSo prone to judge, so severe to reprehend;\n\n*So often purposing much good, and yet performing little.\n\n3. These and other thy defects being confessed, with full resignation,\nand with thy whole will, offer up thyself a perpetual sacrifice to the\nhonour of my name, on the altar of thy heart, faithfully committing thy\nbody and soul unto me;\n\nThat so thou mayst come worthily to celebrate this sacrifice, and to\nreceive profitably the sacrament of my body.\n\n4. For a man hath no other oblation than to offer himself unto God in\nthe holy communion.\n\nAnd whensoever he shall come to Me for pardon and grace, as I live,\nsaith the Lord, who willeth not the death of a sinner, but rather that\nhe be converted and live, I will not remember his sins any more, but\nthey shall all be forgiven him.\n\n\n\n\n CHAPTER VI.\n\n _Of the oblation of Christ on the cross,\n and resignation of ourselves._\n\n\n _The voice of the Beloved._\n\n*AS I willingly offered up myself unto God my Father for thy sins, my\nhands being stretched forth on the cross, so that nothing remained in\nMe that was not wholly turned into a sacrifice, for the appeasing the\nDivine Majesty;\n\nSo oughtest thou also to offer up thyself willingly unto me every day,\nas a pure and holy oblation, with all thy might and affection, in as\nhearty a manner as thou canst.\n\nWhat do I require of thee more than that thou entirely resign thyself\nunto me?\n\nWhatsoever thou givest besides thyself is of no account in my sight;\nfor I seek not thy gifts but thyself.\n\n2. As it would not suffice thee to have all things besides me; so\nneither can it please me, whatsoever thou givest, if thou offerest not\nthyself.\n\nOffer up thyself unto me, and give thyself wholly to God, and thy\noffering shall be accepted.\n\nBehold I offered up myself wholly unto my Father for thee, that I might\nbe wholly thine, and thou remain mine.\n\nBut if thou dost not offer thyself up freely unto my will, thy oblation\nis not entire, neither will the union between us be perfect.\n\nTherefore a free offering up of thyself into the hands of God, ought to\ngo before all thy actions, if thou wilt obtain freedom and grace.\n\nFor this cause so few become inwardly free, because they cannot wholly\ndeny themselves.\n\nMy saying is unalterable, unless a man forsake all, he cannot be my\ndisciple.\n\nTherefore, if thou desirest to be my disciple, offer up thyself unto me\nwith thy whole affections.\n\n\n\n\n CHAPTER VII.\n\n _That we ought to offer up ourselves, and all that is ours\n unto |God|, and to pray for all_.\n\n\n _The voice of the disciple._\n\nTHINE, O Lord, are all things that are in heaven, and in earth.\n\nI desire to offer up myself unto thee, as a free oblation, and to\nremain always thine.\n\nO Lord, in the simplicity of my heart I offer myself unto thee this day,\nfor a sacrifice of perpetual praise, to be thy servant for ever.\n\n2. I offer unto thee, O Lord, all my sins and offences, which I have\ncommitted before thee and thy holy angels, from the day wherein I first\ncould sin, to this hour, upon thy merciful altar.\n\nConsume and burn them all with the fire of thy love, and wash out all\nthe stains of my sins.\n\nO cleanse my conscience from all offences, and restore to me again thy\ngrace, which I lost by sin, fully forgiving me all my offences, and\nreceiving me mercifully to the kiss of peace!\n\n3. What can I do for my sins, but humbly confess and bewail them, and\nincessantly intreat thy favour?\n\nI beseech thee, hear me graciously, when I stand before thee, O my God!\n\nAll my sins are very displeasing unto me. I will never commit them\nany more; but I bewail and will bewail them as long as I live, and am\npurposed to repent, and according to the utmost of my power to please\nthee.\n\nForgive me, O God, forgive me my sins for thy holy name\u2019s sake.\n\nSave my soul, which thou hast redeemed with thy most precious blood.\n\nBehold, I commit myself to thy mercy, I resign myself over into thy\nhands.\n\nDo with me according to thy goodness, not according to my wickedness\nand iniquity.\n\n4. I offer up also unto thee all that is good in me, although it be\nvery little and imperfect, that thou mayst amend and sanctify it:\n\nThat thou mayst make it grateful and acceptable unto thee, and always\nperfect it more and more.\n\nAnd bring me also, who am a slothful and unprofitable creature, to a\ngood and blessed end.\n\n5. I offer up also unto thee all the pious desires of devout persons,\nthe necessities of my parents, friends, brethren, sisters; and of all\nthose that are dear unto me, and that have done good either to myself\nor others:\n\nAnd that have desired me to pray for them and theirs; that they all\nmay receive the help of thy grace and comfort, protection from dangers,\ndeliverance from pain; and being freed from all evils, may joyfully\ngive worthy thanks unto thee.\n\n6. I offer up also unto thee my prayers, especially for them who have\nin any thing wronged, grieved, or slandered me, or have done me any\ndamage or displeasure:\n\nAnd for all those also, whom I have at any time troubled, grieved\nor scandalized by words or deeds, wittingly or unawares; that it\nmay please thee to forgive us all our sins and offences, one against\nanother.\n\nTake, O Lord, from our hearts all jealousy, indignation, wrath, and\ncontention, and whatsoever may lessen brotherly love.\n\nHave mercy, O Lord, have mercy on those that crave thy mercy: give\ngrace unto them that stand in need thereof; and grant that we may be\ncounted worthy to enjoy thy grace, and so attain life everlasting.\n_Amen._\n\n\n\n\n CHAPTER IX.\n\n _That the body of Christ, and the holy scripture,\n are most necessary unto a faithful soul._\n\n\n _The voice of the disciple._\n\nO LORD Jesus, how great sweetness hath an holy soul that feasteth with\nthee in thy banquet, where there is set no other food to be eaten but\nthyself, her only beloved, and the most to be desired above all desires\nof her heart!\n\nAnd verily it would be a sweet thing unto me to pour out tears from the\nvery bottom of my heart in thy presence: and with holy _Magdalene_ to\nwash thy feet with my tears.\n\nBut where is this devotion? Where is this plentiful shedding of holy\ntears?\n\nSurely in the sight of thee and thy holy angels my whole heart should\nbe inflamed, and even weep for joy.\n\n2. For to behold thee in thine own divine brightness, mine eyes would\nnot be able to endure it.\n\nNeither could the whole world stand in the brightness of the glory of\nthy majesty.\n\nI really enjoy and adore him whom the angels adore in heaven.\n\nBut I, as yet, by faith; they by sight, \u2666and without a veil.\n\n \u2666 duplicate word \u201cand\u201d removed\n\nI ought to be content with the light of true faith, and to walk therein\nuntil the day of everlasting brightness break forth, and the shadows of\nfigures pass away.\n\nBut when that which is perfect shall come, the use of the sacraments\nshall cease.\n\nFor the blessed in heavenly glory need not any sacramental remedy, but\nrejoice without end in the presence of God.\n\nBeholding his glory face to face, and being transformed from glory to\nglory into the image of the incomprehensible Deity, they taste the word\nof God made flesh, as he was from the beginning, and as he remaineth\nfor ever.\n\n3. Thou art my witness, O God, that nothing can comfort me, no creature\ncan give me rest, but thou my God, whom I desire to behold\neverlastingly.\n\nBut this is not possible while I remain in this mortal life:\n\nTherefore I must frame myself to much patience, and submit myself to\nthee in all my desires.\n\nFor thy saints also, O Lord, who now rejoice with thee while they lived,\nexpected in faith and great patience the coming of thy glory. What they\nbelieved, I believe: what they hoped for, I also hope for: whither they\nare come, I trust I shall come by thy grace.\n\nIn the mean time I will go forward in faith, strengthened by their\nexamples.\n\nI have also thy holy book for my comfort and guide, and, above all\nthese, thy spiritual body for a remedy and refuge.\n\n4. I perceive two things to be especially necessary for me in this life,\nwithout which it would be insupportable, food and light.\n\nThou hast therefore given unto me a weak creature, thy sacred body and\nblood for the nourishment of my soul and body; and thou hast set thy\nword as a light unto my feet:\n\nWithout these two I could not well live.\n\nFor the word of God is the light of the soul, and thy sacrament the\nbread of life.\n\nThese also may be called the two tables, set on the one side and on the\nother, in the store-house of the holy church.\n\nOne is the holy altar, having the holy bread, that is the sign of the\nprecious body of Christ.\n\nThe other is of the divine law, containing holy doctrine, teaching the\ntrue faith, and certainly leading to that within the veil, where is the\nholy of holies.\n\nThanks be unto \u2666thee, O Lord Jesus, the light of everlasting light, for\nthe table of holy doctrine, which thou hast offered us by thy servants\nthe prophets, and apostles, and other teachers.\n\n \u2666 \u201ctbee\u201d replaced with \u201cthee\u201d\n\n5. Thanks be unto thee, O thou Creator and Redeemer of man, who to\nmanifest thy love to the whole world, hast prepared a great supper\nwherein thou hast set before us to be eaten (not the typical lamb,\nbut) thy most sacred body and blood.\n\nRejoicing all the faithful with thy holy banquet, and replenishing them\nwith the cup of salvation, in which are all the delights of paradise:\nand the holy angels feast with us, but yet with a more happy sweetness.\n\nNothing but what is holy, no word but what is good and profitable ought\nto proceed from his mouth, who receiveth the sacrament of Christ.\n\n7. Simple and chaste ought to be the eyes that behold the body of\nChrist.\n\n8. Assist us, Almighty God, with thy grace, that we who have undertaken\nthe office of priesthood, may serve thee worthily and devoutly, in all\npurity and good conscience.\n\nAnd, if we cannot live in so great innocency as we ought, grant us\nat least duly to bewail the sins which we have committed; and in the\nspirit of humility, and with full purpose of heart, to serve thee\nhereafter more fervently.\n\n\n\n\n \u2666CHAPTER IX.\n\n _How he who is to communicate, ought to prepare himself._\n\n \u2666 Chapter number duplicated in text\n\n\n _The voice of the Beloved._\n\nI AM the lover of purity, and the giver of all holiness.\n\nI seek a pure heart, and there is the place of my rest.\n\nMake ready and adorn for me the great chamber, and I will keep with\nthee the passover among my disciples.\n\n2. Know thou, notwithstanding, that no merit of any action of thine is\nable to make this preparation, altho\u2019 thou shouldst prepare thyself a\nwhole year together, and think of nothing else.\n\nThou art of my mere grace and favour suffered to come to my table.\n\nLike a beggar invited to dinner by a rich man, who hath nothing else to\nreturn him for his benefits, but to humble himself, and give him thanks.\n\nDo what lieth in thee, and do it diligently; not for custom, nor for\nnecessity; but with fear and reverence, and affection, receive thy\nbeloved Lord God, who vouchsafeth to come unto thee.\n\n*I am he that hath called thee; I have commanded it to be done; I will\nsupply what is wanting in thee; come and receive me.\n\n3. When I bestow the grace of devotion, give thanks to thy God; for it\nis given thee, not for that thou art worthy, but because I have mercy\non thee.\n\nIf thou hast it not, but dost feel thyself dry, continue in prayer,\nsigh, and knock, and give not over until thou art meet to receive some\ncrumb or drop of saving grace.\n\nThou hast need of me, not I of thee.\n\nNeither comest thou to sanctify me, but I come to sanctify and improve\nthee.\n\nThou comest that thou mayst be sanctified by me, and united unto me,\nthat thou mayst receive new grace, and be enflamed anew to amendment.\n\n\n\n\n CHAPTER X.\n\n _That a devout soul ought to desire with her whole heart\n to be united unto Christ in the sacrament._\n\n\n _The voice of the disciple._\n\nWHO will give me this, O Lord, to find thee alone, and open my whole\nheart unto thee, and enjoy thee as my soul desireth?\n\nAnd that no man may look toward me, nor any creature move or regard me,\nbut thou alone mayst speak unto me, and I to thee, as the beloved is\nwont to speak to his beloved, and a friend to banquet with his friend?\n\nThis I pray for, this I desire, that I may be wholly united unto thee,\nand may withdraw my heart from all created things.\n\nThat I may \u2666by often communicating, learn more and more to relish\nheavenly and eternal things.\n\n \u2666 \u201cbe\u201d replaced with \u201cby\u201d per Errata\n\nAh Lord God, when shall I be wholly united to thee, swallowed up in\nthee, and altogether forgetful of myself?\n\nThou in me, and I in thee, and so grant us both to continue in one.\n\n2. Verily, thou art my beloved, the choicest among thousands, in whom\nmy soul is well pleased to dwell all the days of her life.\n\nVerily, thou art my peace-maker, in whom is great peace and true rest,\nwithout whom is labour and sorrow and infinite misery.\n\nVerily, thou art a God that hidest thyself, \u2666and thy counsel is not\nwith the wicked, but thy speech is with the humble and simple of heart.\n\n \u2666 duplicate word \u201cand\u201d removed\n\nO Lord, how sweet is thy Spirit, who to shew thy sweetness toward thy\nchildren, vouchsafest to feed them with the bread which descendeth from\nheaven, and is full of all sweetness!\n\nVerily, there is no other nation so great that hath God so nigh unto\nthem, as thou our God art present to all thy faithful ones.\n\nUnto whom, for their daily comfort, and for the raising up of their\nhearts to heaven, thou givest thyself to be eaten and enjoyed.\n\n3. For what other nation is there so honoured as the Christian people?\n\nOr what creature under heaven so beloved as a devout soul, to whom God\nhimself cometh to feed her with his glorious flesh?\n\nO unspeakable grace! O admirable condescension! O infinite love,\nsingularly bestowed upon man!\n\nBut what shall I give unto the Lord in return for his grace, for so\neminent an expression of love?\n\nThere is nothing more acceptable, that I am able to give, than to give\nmy heart wholly to my God, and to unite it close unto him.\n\nThen shall my inward parts rejoice, when my soul shall be perfectly\nunited unto God.\n\nThen he will say unto me, if thou wilt be with me, I will be with thee.\n\nAnd I will answer him, Vouchsafe, O Lord, to remain with me, and I will\ngladly be with thee.\n\nThis is my whole desire, that my heart may be united unto thee.\n\n\n\n\n CHAPTER XI.\n\n _Of the fervent desire of some devout persons,\n to receive the body of Christ._\n\n\n _The voice of the disciple._\n\nO HOW great is thy goodness, O Lord, which thou hast laid up for them\nthat fear thee!\n\nWhen I remember some devout persons, who come unto thy sacrament, O\nLord, with the greatest affection, I am confounded, and blush within\nmyself, that I come so heavily and coldly to thy table.\n\nThat I remain so dry and without hearty affection, that I am not wholly\ninflamed in thy presence, my God, nor so earnestly drawn in affection,\nas many devout persons have been, who with desire both of soul and body,\nearnestly longed after thee, O God, the living fountain.\n\n*Be merciful unto me, good Jesu, gracious Lord, and grant me, thy poor\nneedy creature, to feel sometimes at least, in this holy communion,\nsomewhat of thy tender, cordial affection!\n\nThat my faith may be more strengthened, my hope in thy goodness\nincreased, and that my love once perfectly inflamed, after the tasting\nof heavenly manna, may never decay.\n\n2. Thy mercy, O Lord, is able to give me the grace I desire, and to\nvisit me most mercifully with the spirit of fervour when it shall\nplease thee.\n\nFor though I burn not with so great desires as those that are so\nsingularly devoted to thee: yet notwithstanding, by thy grace, I desire\nto have this inflamed desire:\n\nPraying and craving that I may partake with all such thy fervent lovers,\nand be numbered among them.\n\n\n\n\n CHAPTER XII.\n\n _That the grace of devotion is obtained by humility\n and renouncing ourselves._\n\n\n _The voice of the Beloved._\n\n*THOU oughtest to seek the grace of devotion fervently, to ask it\nearnestly, to expect it patiently and with confidence, to receive\nit gratefully, to keep it humbly, to work with it diligently, and to\ncommit the time and manner of this heavenly visitation to God, until\nit shall please him to come unto thee.\n\nThou oughtest chiefly to humble thyself, when thou feelest inwardly\nlittle or no devotion; and yet not be too much dejected.\n\n*God often giveth in a moment that which he hath a long time denied.\n\nHe giveth sometimes in the end, that which in the beginning of prayer\nhe deferred to grant.\n\n*It is sometimes a little thing that hindereth and hideth grace from us;\n\nIf it may be called little, and not rather great, that hindereth so\ngreat good.\n\nBut if thou removest this, be it great or small, thou shalt have thy\ndesire.\n\n2. For, as soon as ever thou hast delivered thyself to God with thy\nwhole heart, and seekest not this or that for thine own pleasure or\nwill, but fixest thyself wholly upon him, thou shalt find thyself\nunited and at peace.\n\nFor nothing will relish so well, and please thee so much, as what\npleases the divine will.\n\nThen shall he see, and be filled and wonder, and his heart shall be\nenlarged within him; because the hand of the Lord is with him, and he\nhath put himself wholly into his hands for ever.\n\nBehold, so shall the man be blessed that seeketh God with his whole\nheart, and busieth not his soul in vain.\n\nThis man obtaineth a high degree of divine union, in receiving the holy\neucharist.\n\nBecause he respecteth not his own devotion and comfort; but above all\ndevotion and comfort, the honour and glory of God.\n\n\n\n\n CHAPTER XIII.\n\n _That we ought to lay open our necessities to Christ,\n and crave his grace._\n\n\n _The voice of the disciple._\n\n*O MOST loving Lord, whom I desire to receive with all devotion, thou\nknowest my infirmity, and the necessity which I endure, with how many\nevils I am oppressed, how often I am grieved, tempted, troubled and\ndefiled.\n\nI am come unto thee for remedy, I crave of thee comfort and succour.\n\nI speak to him that knoweth all things, to whom all my inward parts are\nopen, and who alone can perfectly comfort and help me.\n\nThou knowest what good things I stand most in need of, and how poor I\nam in virtues.\n\n2. Behold, I stand before thee poor and naked, calling for grace, and\ncraving mercy.\n\nRefresh thy hungry beggar, inflame my coldness with the fire of thy\nlove, enlighten my blindness with the brightness of thy presence.\n\nTurn all earthly things to me into bitterness, all things grievous into\npatience, all created things into contempt and oblivion.\n\nLift up my heart to thee in heaven, and suffer me not to wander upon\nearth.\n\nBe thou only sweet unto me from henceforth for evermore.\n\nFor thou only art my meat and my drink, my love and my joy, my\nsweetness and all my good.\n\n3. O that with thy presence thou wouldst wholly inflame, burn, and\ntransform me into thyself;\n\nThat I might be made one spirit with thee by the grace of inward union,\nand by the meltings of ardent love!\n\nSuffer me not to go from thee hungry and thirsty; but deal mercifully\nwith me, as thou hast often dealt wonderfully with thy saints.\n\nWhat marvel is it, if I should be wholly inflamed by thee, and die to\nmyself!\n\nSince thou art a fire always burning and never decaying, love purifying\nthe heart and enlightning the understanding!\n\n\n\n\n CHAPTER XIV.\n\n _Of fervent love, and vehement desire to receive Christ._\n\n\n _The voice of the disciple._\n\nWITH great devotion and ardent love, with the affection and fervour\nof my whole heart I desire to receive thee, O Lord, as many saints and\ndevout persons have desired thee, when they received thy sacrament.\n\nO my God, my everlasting love, my whole good, my never-ending happiness,\nI would gladly receive thee with the most vehement desire and most\nworthy reverence that any of the saints ever had.\n\n2. And although I be unworthy to have all those feelings of devotion,\nyet I offer unto thee the whole affection of my heart, as if I had all\nthose inflamed desires:\n\nYea, and whatsoever an holy mind can conceive and desire, all this,\nwith the greatest reverence, I offer and present unto thee.\n\nI desire to reserve nothing to myself, but freely and most willingly to\nsacrifice myself and all mine unto thee.\n\nMy Lord God, my Creator and my Redeemer: I desire to receive thee\nthis day with such affection, reverence, praise and honour, with such\ngratitude and love, with such faith, hope and purity, as thy holy\nmother received thee, when she humbly and devoutly answered the angel,\n\u201cBehold the handmaid of the Lord, let it be unto me according to thy\nword.\u201d\n\nI offer and present unto thee, the joys, fervent affections, extasies,\nand supernatural illuminations and heavenly visions of all devout\nhearts, with all the virtues and praises celebrated by all creatures\nin heaven and earth, that by all thou mayst be worthily praised and\nglorified for ever.\n\n4. Receive, my Lord God, my wishes and desires of giving thee infinite\npraise and immense blessing, which according to the multitude of thy\nunspeakable greatness, are most justly due unto thee.\n\nThese I yield thee, and desire to yield thee every day and moment; I do\nintreat and invite all heavenly minds, and all thy devout servants to\ngive thanks and praises together with me.\n\n5. Let all people, tribes and tongues, praise thee and magnify thy holy\nname, with the highest joy and most fervent devotion;\n\nAnd let all that reverently celebrate the sacrament, find grace and\nmercy at thy hands, and pray humbly for me a sinful creature.\n\nAnd when they shall have obtained their desired devotion and\njoyful union, and depart from thy sacred table, well comforted, and\nmarvellously refreshed, let them vouchsafe to remember my poor soul.\n\n\n\n\n A Treatise on\n CHRISTIAN PRUDENCE.\n\n Extracted from Mr. NORRIS.\n\n\n\n\n CHAPTER I.\n\n _Of the end proposed by |Christian Prudence|,\n and the general means of obtaining it_.\n\n\n1. BY prudence I here mean, the same with wisdom, a practical knowledge\nof the best end and the best means to attain it, actually directing us\nto the choice of that end, and the use of those means.\n\n2. The end of every reasonable creature is God: for he alone is the\ntrue object of our happiness: all the happiness we desire, or are\ncapable of, being to be found in him, and him only.\n\n3. That the happiness of man is not to be found in any thing but in\nGod, is usually proved by shewing that it cannot consist in sensual\npleasure, riches, honour or power. But the shortest way of proving it\nis, by shewing at once that it cannot consist in any created good. For\nas by happiness we mean a state wherein the mind totally acquiesces,\nand takes full rest and satisfaction, so that which is the object\nof happiness must be such a good, as perfectly satisfies the mind,\ncontents all its desires, and gives it an absolute tranquility and\nrepose. But that no creature does this is plain from experience, from\nthe vanity which we find in all things, and that restlesness and desire\nof change which is consequent upon it. *We try one thing after another,\nas the searching bee wanders from flower to flower; but we go off from\nevery one with disappointment, and a deluded expectation. Almost every\nthing promises, but nothing answers, and even the succession of new\nenjoyments (the best remedy for the emptiness we find in each) amuses,\nbut does not satisfy. And as no created good actually does this, so\n\u2019tis plain by reason none can. For as none but infinite truth can\nsatisfy the understanding, so only infinite good can satisfy the will.\nBut this the creature is not. As its being is, so is its goodness, both\nof a limited extent, and so by no means fit to satisfy the capacity of\nthat mind, which aspires after all good. Every creature therefore must\nconfess its utter insufficiency to be the object of our happiness: Nay,\nthe whole collection and amasment of created good, must acknowledge the\nsame; the very depth and abyss of it must say, _It is not in me_.\n\n4. It is in God alone: he is the fountain of eternal blessedness; all\nthe springs of our happiness are in him: he is our good, and our end,\nas being every way sufficient for our happiness. For he is all goodness;\nhe is that infinite good which is the entire and adequate object of our\nwill; and which being the proper object of all its inclinations, must\nneeds be able to satisfy them. They cannot aspire to any thing beyond\nhim, and therefore must needs center and acquiesce in him. _When I\nawake up after thy likeness_, I shall be satisfied with it. Then, and\nnot before; which all resolves into that pious saying of St. _Austin_,\n_Thou hast made us for thyself, and our heart has no rest till it rests\nin thee_.\n\n5. It must therefore be the first office of Christian prudence, to make\nGod our end. For indeed not to do so, is the greatest folly that any\nman can possibly be guilty of. For what can we expect but vanity and\ndisappointment all over, a fruitless labour, and a deluded and abortive\nhope, if we place our happiness any where but in him, who is the true\nobject of it? \u2019Tis like leaning with our full force upon what cannot\nbear our weight, the consequence of which is, to fall with violence.\nAnd what an imprudence is this, especially for a Christian, since\nthe clear revelation of the gospel, concerning the true end and final\nhappiness of man: wherein our Saviour hath plainly declared, _This\nis life eternal to know thee, the only true God_! Since God has not\nonly given us a nature capable of happiness, but has also endued us\nwith faculties and desires, which nothing but himself can satisfy,\nand he both can and will; and above all, since he has been pleased,\nlest we should miss the end \u2666of our being, to point it out to us, and\nto tell us that himself is the good, which we so passionately desire,\nand so blindly seek; it must be the very foolishness of folly for any\nChristian not to make God his end; much more, so to forget himself\nand him, as to place it in any thing of this vain world: whether it be\ndirectly and professedly, according to the language of the rich epicure,\n_Soul, take thy ease_; or consequentially, by pursuing the world,\nand cleaving to its interests, as if it were his end. And besides the\nfolly of this conduct, it bespeaks also such a contempt of God, and of\nhis immense greatness and goodness, as nothing can either parallel or\nexcuse! Especially since the Son of God hath been pleased to concern\nhimself so far for our happiness, as to make this great and excellent\nend attainable to us, preparing and providing, and procuring an union\nand communion of God with man, by uniting them both in his own person.\nWhether, therefore we consider the excellency, or the attainableness of\nthis good, or the manner or price whereby it becomes attainable, God,\nby all means, is to be made our end, the end of all our desires, and\nthe end of all our designs, the end of all our undertakings, all our\nactions, and all our hopes, to which we are to refer whatever we think,\nwhatever we speak, and whatever we act, and in one word, to which our\nwhole life is to be directed.\n\n \u2666 duplicate word \u201cof\u201d removed\n\n6. What a thorough concern then ought every Christian to feel, how\nhearty a care ought he to take for the obtaining and securing this\nhis right and only end, the fruition of God? This our Saviour calls\n_The one thing needful_, in opposition to the many things that are apt\nto trouble and distract us in this busy life, which unless so far as\nthey fall in with this, are all mere trifle and amusement. Even those\naffairs which carry the face of the greatest seriousness, and pretend\nto be of the weightiest consequence, if they are not so many parts of\nthis, are _lighter than vanity and nothing_. For indeed a man has but\none business in the world, and that is, to make sure his everlasting\nhappiness, and to secure to himself the fruition of that excellent\ngood, which is the true end of his being. This is the whole of man,\nhis only considerable interest, and that upon which all depends. \u2019Tis\nnot necessary, that he should be born to an estate, or that he should\nacquire one. \u2019Tis not necessary that he should succeed in his attempts,\nfor this or that dignity or preferment; that he should live long to\nenjoy his wealth or greatness, or even that he should live at all.\nBut it is absolutely necessary that he should arrive at his end, that\nhe should attain to the fruition of God, whose loving-kindness is\nbetter than life, and without whom he cannot be happy. All the rest\nmay be spared, but there is no dispensing with this. Should he lose\nall besides, and gain this one thing, yet still he would be happy. And\nshould he gain all besides, and lose this one thing, yet still he would\nbe miserable: for what gain will ever make amends for such a loss?\nNot that of the whole world, if we believe our Saviour: _What shall it\nprofit a man, if he shall gain the whole world, and lose his own soul?_\nWhich is then only lost, when it loses God. \u2019Tis therefore one great\npart of the prudence of every Christian, after he has fixed this his\nright end, to endeavour, by much consideration, to possess his mind\nwith a due sense of its moment and importance; and of what consequence\nit is, that he should succeed in this affair, whatever he miscarries\nin besides: which when he is once thoroughly convinced of, he will\nthen diligently apply himself to the use of such means as are necessary\nthereto.\n\n7. All the particular acts of prudence with regard to these means, may\nbe summed up in one general one, and that is, to chuse those very means\nto this our great end, which God has chosen for us already. To follow\nhis, is indeed an implicit choice, but at the same time \u2019tis a very\nsafe and a very wise one. For he cannot but know what means are most\nfit to procure the end for which he made us. And he will not impose\nupon our weakness, or do what he hath forbidden us, _Make the blind go\nout of his way_. And therefore, without enquiring into its intrinsic\nnature, we may securely depend upon this in general, that the way which\nhe has prescribed, must be the very best, and consequently, that it is\nour wisdom to walk in it.\n\n*8. Now the means which God hath chosen for us are no other than his\ncommandments, which were intended by God for our direction to happiness.\nAs he made us for himself, so the laws which he prescribes to us are\nbut a pursuance of the same kind design, namely, to bring us to himself.\nFor since we cannot suppose him to propose any advantage of his own,\nby giving us rules of life; and since we can as little suppose that he\ndoes it for so poor a reason as only to shew his authority, and much\nless that he does it for no reason at all, we cannot but conclude,\nthat the laws of God are given us with this design, to shew us the path\nof life, the true way to that great end for which we were made, the\neverlasting fruition of God. A consideration which, by the way, ought\ngreatly to endear the laws of God to us, and invite us to yield a free,\nready, and chearful obedience to them. Especially if we add,\n\n9. That as they were given for our direction to happiness, so they\nactually lead to it: _If thou wilt enter into life_, saith our Saviour,\n_keep the commandments_. This is the path of life, the way of the\nkingdom, the direct road that leads to happiness, described to us\nby him who is himself the way, the truth and the \u2666life. Men may\nemploy their wits, consult their ease, and flatter their hopes in the\ninvention of other ways; but if we will believe our guide, the way of\nhappiness is the way of obedience.\n\n \u2666 \u201clife, and men\u201d replaced with \u201clife. Men\u201d per Errata\n\n10. That it is so by the positive order and appointment of God, is\nplain from the whole tenor of the gospel. And equally plain it is, that\nhe therefore appointed these means, because they naturally conduce to\nour happiness. For some things are, by the very original constitution\nof their being, conducive to our good, as others to our hurt; the\nformer he commands, and the latter he forbids. That there is this\ndifference in things with regard to our present happiness, is evident\nfrom experience. Temperance, for instance, is more conducive than\nintemperance to the health of the body, and consequently to the health\nof the mind too, as depending upon the other. The power which plants\nhave variously to affect our bodies, either by the way of physic or\npoison, is not more plain and certain than the different influence\nwhich different dispositions have upon the well or ill being of our\nsouls. And God in his laws concerning these things, does but what a\nphysician does for those, whose health he takes care of; he prescribes\nthe wholsome diet or physic, and forbids the poison.\n\n11. The same observation will hold as to future happiness; which\nresulting (as all happiness does) from a certain proportion and\nagreement between the faculty and the object, must depend upon, and\nrequire a certain temper and disposition of the mind, as a natural\nqualification for it. We find it is \u2666so even in the pleasures of\nsense. Let the ear be unmusically disposed, and the sweetest sounds put\ntogether with the greatest art, will give it no entertainment. And if\nthe organs of taste are indisposed, either naturally or by a disease,\nthe most delicious food is brought in vain, which, as it finds no\ntaste, will give no relish. And if it be thus in the lowest pleasures,\ncan it be otherwise in the highest? If a guest sits idle at a nice and\nplentiful table, merely because he wants a stomach to eat, or a palate\nto relish what he finds there, shall an indisposed soul enjoy God? Is\nthere no disposition requisite to make it relish the heavenly banquet?\nAre these the _only_ pleasures that are to be enjoyed at any rate,\nand however disposed we come to them? No, without doubt there are\ndispositions for this, as well as for other enjoyments, a certain\ntemper of mind, which as the apostle speaks, is to make us _meet\npartakers of the inheritance of the saints in light_.\n\n \u2666 \u201ceven so\u201d replaced with \u201cso even\u201d per Errata\n\n12. Now this temper that qualifies us for happiness, must be in general,\nto be like him who is the object of it, to have our minds conformable\nto his mind, and our wills conformable to his will; to resemble him as\nfar as he is imitable by us, to have a godlike frame of spirit, or, as\nthe apostle expresses it, _to be partakers of the divine nature_. And\nthat for this clear reason, because without being in some measure like\nGod, \u2019tis not possible we should enjoy him, or take any delight in\nbeholding his excellent glory. But _when I awake up after thy likeness,\nI shall be satisfied with it_. Lord, what a satisfying likeness is\nthine? Our likeness to the world makes us love it, but the love of it\ndoes not satisfy. O make us like unto thee, that we may be satisfied\nwith thee!\n\n13. More particularly, the temper that qualifies us for happiness,\nconsists in those virtuous dispositions, which the gospel enjoins to\nall Christians, such as truth, justice and mercy: because in these\nconsists that part of the divine nature, wherein alone we can be like\nhim: his other perfections being peculiar to himself, and \u2666such as no\ncreature can partake of. And accordingly we are exhorted to _be holy,\nas the Lord our God is holy; to be followers of God, as dear children;\nto be perfect, as our Father which is in heaven is perfect_. There is\ntherefore a necessity for us, \u2660as to be like God, that we may enjoy him,\nso \u2663to be endued with virtuous habits, without which we cannot be like\nhim, nor consequently enjoy him.\n\n \u2666 extraneous word \u201cas\u201d removed per Errata\n\n \u2660 \u201cto\u201d replaced with \u201cas to\u201d per Errata\n\n \u2663 \u201cso as to\u201d replaced with \u201cso to\u201d per Errata\n\n14. But there are two dispositions, which are more particularly\nnecessary to qualify us for the fruition of God, charity and purity:\nthat charity, as it signifies the love of our neighbour, is a necessary\nqualification is plain, because without this we can\u2019t be like God,\nwho is all love and goodness, overflowing with kindness to all his\ncreatures, and continually doing good to them all, as far as they are\ncapable of receiving it. If ever therefore we mean to be happy with and\nin him, we must be of the same good loving spirit. And as to charity,\ntaken in its primary sense, for the love of God, this is so immediate\na qualification for happiness, that nothing can be more so, since\nall enjoyment depends upon the love of what we are possessed of, and\ntherefore unless we love God, \u2019tis impossible we should enjoy him. And\nfor this reason it is, that the love of God is so strictly enjoined,\nand in so high a measure, no less than that of our whole heart and soul,\nand mind and strength; and that the precept which requires it is called,\nthe first and great commandment: first and great in many respects,\nand particularly in this, that \u2019tis the fundamental qualification for\nhappiness, as immediately respecting the object of it, which if we do\nnot love, we can never enjoy.\n\n*15. The other great qualification for the enjoyment of God is purity;\nthat part of it especially which relates to the pleasures of sense. Now\nthe reason why this is such a qualification for our final happiness is\nthis: God, the object of it is a spiritual being, and the happiness of\nheaven which consists in the fruition of him, is all over of a rational\nand intellectual nature: being indeed no other than this, the pleasure\nof the understanding contemplating the supreme truth, and of the will\ntransported with the love of the sovereign good. And therefore a love\nof sensual pleasure must indispose us for the love of a good so purely\nspiritual. And if ever it rises so high as to become the prevailing\nand governing affection of the soul (the case and character of those\nwho are _lovers of pleasure more than lovers of God_) it must utterly\nunqualify us for it. For what can a sensualized soul find in heaven,\nthat will suit with his distempered taste? A _Mahometan_ paradise would\nsuit with such affections well; but in heaven they would meet with\nnothing but disappointment; and therefore St. _Peter_, with a pressing\nearnestness, cautions us against them: _Dearly beloved, I beseech\nyou as strangers and pilgrims, abstain from fleshly desires that war\nagainst the soul_. They war against the soul, not only by betraying us\ninto sin, either by consenting to them in unlawful circumstances, or by\nindulging them in an immoderate degree, but chiefly by indisposing us\nfor the enjoyment of a far nobler happiness. And accordingly St. _John_,\namong all virtuous dispositions, singles out purity as a preparation\nfor heaven. _Every man_, says he, _that hath this hope, purifieth\nhimself as he is pure_. And our Saviour applies this purity to the\nheart, to shew how that ought to be disposed for happiness. _Blessed\nare the pure in heart, for they shall see_ God. O infinite purity, what\nheart will be fit to see thee, if thou dost not purge and cleanse it?\nO purify us by thy grace, and so fit us for thy glory!\n\n16. By all these considerations it appears, that the commandments of\nGod are the means that lead us to happiness. And for this reason it\nis, that God, who is willing we should be happy, having made us for\nthat very end, requires them of us, and obliges us to them by all the\nauthority he has over us. For this reason it is, for instance, that\nhe commands us to love him. What is our love to him? Nothing at all.\nBut though it be nothing to him, yet it is to ourselves, as being\na necessary qualification for our happiness. This God knows, and\ntherefore requires us to love him; nay, to love him with all our heart\nand all our strength, because he knows a less degree of love is neither\n\u2666worthy of him, nor will qualify us to be happy in him. And so in every\nother instance, God makes those things our duty, which have a close\nconnection with our happiness; and this is that which makes his laws\nso good and so excellent, and his service a truly reasonable service;\nfor certainly nothing can be more reasonable, than for a man to pursue\nhis own good, nor consequently than to serve and obey God, since this\nis a certain means to that end, and his own good is the natural fruit\nof that obedience; and how should this (as was intimated before) endear\nthe service of God to us? How should it make us in love with our duty\nto him, and glad to be subject to his government? How should it incite\nus, to yield the most free, ready, chearful and zealous obedience to\nhis laws? In a word, to do his will on earth as the angels do it in\nheaven, since our own advantage is both the reason of his laws, and the\nsure consequence of keeping them. *Every prudent Christian therefore\nlooks upon the commandments of God, not as so many imperious curbs and\nretrenchments of his liberty, nor as so many arbitrary impositions,\nmuch less as burthens and grievances (as human laws sometimes are,\nfor want of wisdom or goodness in those that make them) but as so many\nkind provisions for our happiness, and so many merciful instructions\nto bring us to our true end: and in this view he yields them obedience,\nnot such as is forced and violent, servile and extorted by fear,\nsuch as slaves pay to tyrants, but such as is liberal and ingenuous,\nand wherein love is the prevailing principle; as becomes one who is\nunder a government so good and gracious, and so every way directed and\nadministered for the best advantage of the subject, as that of God is.\n\n \u2666 added missing word \u201cworthy\u201d per Errata\n\n17. And now since it appears that the means that lead to our end, the\ngreat highway to happiness, are no other than the commandments of God,\nit appears with equal clearness, that the one business of every prudent\nChristian is, to pay a due obedience to all these commandments. This\nis our wisdom, and indeed the only wise thing we can do, not to indulge\nour own fancies, not to fulfil our own will, or to follow the devices\nand desires of our own hearts, but to apply ourselves to the law of God,\nto lay hold of those _paths of life_ which he hath described to us. By\ndoing this, we shall give a better proof of our wisdom, than by all the\nfine-wrought plots, and cunning intrigues of worldly policy, or by the\nmost acute reasonings of philosophy, or deepest treasures of learning.\nThese things cast indeed a dazzling light, and make a figure in the\nworld: but after all, the wisdom of man is, to attain to his end, and\nconsequently to find and use the true means of attaining it. And since\nthe commandments of God are those true means, _to keep and do them\nis our wisdom and understanding_, or, as _Job_ expresses it: _Behold,\nthe fear of the Lord, that is wisdom, and to depart from evil is\nunderstanding_.\n\n18. It is not only wisdom, but our wisdom, the wisdom of _man_, the\nwisdom that belongs to his _nature_, as being made for happiness; that\nbelongs to the present _state_ and _condition_ of his nature, as having\ncapacities to qualify himself fully for this; whereas his faculties\nwill carry him but a very little way in speculative knowledge: it is\nthe wisdom that belongs to his present _circumstances_ in this world,\nwhich is wholly in order to the other, and is no farther considerable\nthan it is a preparation for eternity; and after this I need not\nsay, it is the wisdom that belongs to his _interest_, nothing being\nmore evident, than that it is every man\u2019s greatest interest to be\neverlastingly happy. Upon all which considerations it appears, that the\nstudy and practice of God\u2019s commandments, the devoting himself to his\nservice, and to the obedience of all his laws, is the true and proper\nwisdom of man, in which alone he is concerned to employ and improve\nhimself, and to which all his other learning, knowledge and business,\nall he thinks, says, or does, is to be referred.\n\n\n\n\n CHAPTER II.\n\n _How far |Christian Prudence| is concerned in the manner of\n keeping |God|\u2019s commandments_.\n\n\n1. AS to the manner of keeping God\u2019s commandments, the main difficulty\nis in the _doing_, and not in determining what in prudence ought to\nbe done. Prudence doubtless (as well as duty) requires, that we should\nkeep them in as good a manner as we can. For since the commandments of\nGod are evidently the means that qualify us for happiness, it follows,\nthat the better they are kept by _us_, the more we shall be qualified\nby _them_. Now \u2019tis unquestionably the part of every prudent man, to\nobtain as much happiness as he can: and consequently to do his best to\nserve God, and keep his commandments, in the most perfect manner he is\nable; because the better he keeps them, the happier he will be; and no\nwise man would be less happy when he may be more so.\n\n2. Setting aside therefore all inducements of either love or fear,\nall arguments of gratitude or generosity, all the reasonableness\nand justice of serving God, and living in obedience to his laws,\nall the pleasures of religion, and the present advantage of it both\nto our souls and bodies I say, tho\u2019 we should set aside all these\nconsiderations, yet there is a prudential consideration, sufficient to\nengage every wise Christian to do his best, and to be as holy as he can,\n_viz._ That the better he is, the happier he will be; every addition\nto virtue being so much stock laid in for his future happiness. The\nquestion concerning _degrees of glory_, seems to have been put merely\nfor argument sake, for it cannot be put seriously, but by one that\nis as ignorant of the nature of things, as of divine revelation: were\nthe scripture silent, yet the very nature of the thing infers it; for\nsince holiness is a natural qualification for happiness, it necessarily\nfollows, that the more holiness the more happiness; and consequently,\nthat the best must be the happiest man; and therefore \u2019tis great\nprudence for every Christian, to labour to be excellently good, as good\nas he can be, according to the measure of grace imparted to him. To\nreduce this to an instance; our Saviour has annexed to purity of heart\na particular blessedness, even that of seeing God: whence we may gather,\nthat this is a particular qualification for the beatific vision, and\naccordingly, that those who have most of this purity, will be most\nhappy, as either seeing more of God, or as being more delighted with\nwhat they see of him; and therefore every prudent Christian _that hath\nthis hope_, will study to _purify himself_ as much as he can, that so\nhe may be a more meet partaker of that happiness, which is promised to\nthe pure in heart.\n\n*3. Let not therefore any Christian content himself with his present\nstate, or his past attainments in goodness; much less let him\ndesignedly aim at a slender degree, such as he thinks may just carry\nhim to heaven. He may be mistaken in his measure, and when laid in\nthe balance be found wanting: but suppose he be not, yet he stands in\nhis own light, and is frugal to his own great loss: for, \u2019tis but an\nill thrift to deal hardly for heaven, and to think to go thither the\ncheapest way; since beside the danger of miscarrying, so much as he\nabates of his holiness, so much he abates of his own perfection, and\ncuts short his own happiness: and where is the gain or the wisdom of\nsuch a thrift? \u2019Tis folly and loss all over. Let us not therefore rest\nsatisfied with narrow and scanty measures, much less expresly design\nthem: for besides, that \u2019tis not easy to _persevere_ in such a weak\nand languishing state of piety (every little blast of temptation being\nready to blow out a lamp that is fed with so little oil:) suppose we\nshould persevere in it, yet there is no getting over this consideration,\nthat the more we come short in goodness, the more we shall fall short\nin happiness; that every abatement in the former is so much deducted\nfrom the latter, a jewel taken out of their crown. Therefore let no one\nwho pretends to Christian prudence, sit down with a low infant-state of\ngoodness, but let him endeavour to grow in grace, and always to abound\nin the work of the Lord: not contenting himself with his present state,\nbut always studying to excel himself, to grow better and better, and\nto make a constant progress in religion, correcting what is amiss, and\nsupplying what is wanting, and aspiring after the largest measures and\nfullest degrees of holiness, always remembring, that all the while he\nis thus serving God, he is consulting his own interest, and that the\nmore goodness he brings with him to heaven, the more happiness he will\nfind there.\n\n4. In consequence of this, a prudent Christian will begin betimes,\nand set out early in the ways of piety; not only that he may have\nthe advantage of the morning, the proper time for travelling, and the\nsatisfaction of serving God in the prime of his age, and the vigour\nof his strength: but also that he may lengthen his day, and have the\nmore time to serve God in, and to prepare himself for the fruition of\nhim in glory; that he may have the more time before him, to correct\nhis disorders, to fill up his deficiencies, to regulate his passions,\nto purify his heart, to perfect his habits, to adorn his soul with all\nChristian virtues; in a word, to compose the state and frame of his\nmind for happiness, and to put himself in a due order for heaven. For\nthese reasons \u2019tis Christian prudence to begin betimes, to run the way\nof God\u2019s commandments, and not to defer that work to the declining part\nof life, which is the one business of the whole.\n\n5. But if it be prudence, as to keep the commandments of God, so to\nkeep them in the very best manner we can, what shall we think of those\nwho serve God by halves, who halt between two masters, the almost\nChristians? Because this is so common a case, it may be proper to\nbestow some reflections upon it. I shall therefore consider more at\nlarge,\n\nFirst, what it is that hinders their rising any higher than to be\nalmost Christians. And\n\nSecondly, The imprudence of this lame way of serving God, of being\nChristians by halves.\n\n*6. First, The general hindrance to our being more than almost\nChristians, is the corrupt perverseness of human nature: this it was\nthat made the fair inclinations of King _Agrippa_ proceed no farther\nthan they did: than to extort from him that ingenuous confession,\n_Almost thou persuadest me to be a Christian_. Then, it seems, he\nwas not absolutely persuaded, tho\u2019 he was inclining toward it. Poor\n_Agrippa_! He had heard St. _Paul_ giving an account of his manner of\nlife from his youth, and of his miraculous conversion to Christianity,\nwith great plainness, modesty and simplicity, and was not a little\naffected with the discourse; especially with the conclusion, _King\nAgrippa, believest thou the prophets? I know that thou believest._ This\nnearly touched him, and left a very sensible impression upon his heart.\n\nAnd yet there was something more prevalent within him, that would not\nsuffer him quite to yield. He had a good mind to be a Christian, but\nfear, interest and prejudice outweighed that inclination, and after\nsome uncertain suspenses, the scale turned on the other side. And this\nis the case of too many: they have several good thoughts and purposes:\nbut their thoughts and purposes are too much like the endeavours of\nthose that are trying to wake out of a deep sleep, into which they\nsink back again, overcome by the dead weight that hangs upon them.\nThere is a weight, an impediment in their will, that stops the wheels\nof virtuous action, so that there can be no motion, tho\u2019 the springs\nof religion bear ever so hard upon them. Sometimes indeed conscience\nworks so strongly, that she wants but little of gaining her point. But\neven that little, it seems, is too much; she is like a bowl thrown up\nagainst a steep bank, which it nimbly climbs, till it is just about\nto lodge and settle at the top: but wanting some degrees of force to\novercome the resistance, it cannot reach it, and rolls back again.\n\n7. _Thou art not far from the kingdom of_ God, was just such a cast as\nthis: and _yet lackest thou one thing_, was such another. These men\u2019s\nreligion had carried them a good way, and they were well onward in\ntheir journey to heaven; but it tired, and grew faint in the latter\nstages of the road, which was found either too narrow or too long, and\nso they stopped short, and made an eternal halt, when a little more\nresolution would have carried them through. The same thing we now see\nevery day; there are many who have a liking to religion, who have had\na good natural disposition, assisted by a religious education. Nor are\nthey only inclined to religion, but partly practise it; they do many\nthings, and forbear others. All goes on hopefully toward a thorough\nconversion; they are already past the most painful part of it, and are\nnow upon the critical point; so that a grain or two more would turn the\nscale; insomuch, that there begins to be joy in heaven, and the angels\nare tuning their harps: yet there wants a little more weight on the\nside of religion, for want of which the counter-weight prevails against\nit; against reason, religion and divine grace together. They have\nindeed the workings of religion upon them; they feel several pangs of\nthe new-birth; but after all, they want strength to bring forth.\n\n8. The imprudence of this lame way of serving God (which I was to shew\nin the second place) appears first from this, that it is insufficient.\nSuch a half religion can never hold weight in the balance of the\nsanctuary. Such men, \u2019tis true, are almost good; but almost to hit the\nmark is really to miss it. For religion consists in an entire love of\nGod, and an effectual resolution to obey him. Even a bad man may love\nwhat is good in some degree, but not with an effectual, prevailing\nlove. This therefore is what denominates a man good, when religion\nis the commanding \u2666bias of his soul. And none but those who are thus\nthoroughly good, are so good as to be fit for happiness. To make us\ncapable of that, there must be a peculiar frame of mind, to affect\nwhich in us is the one business of religion. And if it does this only\nalmost, and by halves, as it can never bring us to heaven, so neither\nif it could, would it be able to make us happy there.\n\n \u2666 \u201cbiass\u201d replaced with \u201cbias\u201d\n\n*9. This imperfect piety is farther condemned by Christian prudence as\nvery absurd. If we did not intend to go through, why did we set out? If\nwe did, why do we stop? If we think there is no reason in religion, why\ndo we any thing? But if we think there is, why don\u2019t we do enough? For\nthe same reason that we do so much, why don\u2019t we do more? For either\nreligion has truth on its side, or not. If not, why do we take so much\nlabour _needlesly_? But if it has, why do we take so much labour _in\nvain_? \u2019Tis, I own, a strange piece of even brutal indifference, to do\nnothing in order to our eternal happiness: and, yet, methinks, to do a\npart only, has something in it more extravagant than the other. He that\ndoes nothing, whatever he loses besides, has yet no labour to lose. But\nto labour by halves, is to lose the same good, and all that we do in\norder to it. The atheist and libertine have something to pretend; but\nthe half-religious has no excuse; since that very religion he has will\ncondemn him, as an inconsistent, unprincipled fool.\n\n10. The last censure of Christian prudence upon the half-way state\nof piety, is, that it is very unhappy, I mean even in this world. The\nalmost Christian is the _double-minded man_ St. _James_ speaks of, who\nhas two wills, one for God and another for the world, between which\nhe variously fluctuates. Such an one is _unstable in all his ways_:\nhe is a mixed, doubtful, unsettled, wavering creature, never out of\nperplexities and intanglements, always disconformable to himself, doing\nwhat he would not, and not doing what he would and should, never long\nsatisfied with himself. He has indeed a kindness for religion, but he\nhas a greater kindness for something else; so that his religion just\nserves to disturb the enjoyment of his lusts, as his lusts to deprive\nhim of the comfort of his religion. Nor can he be perfectly at peace\nwith himself, but by being thoroughly wicked or thoroughly good. So\nwicked as to _have his conscience sear\u2019d with a hot iron_, or so good\nas to act up to his principles. He must be of a single mind, one way\nor the other, before he can be at rest. And yet this double-mindedness\nis the state in which most men chuse to live and die, having religion\nenough to disturb them in their sins, but not enough to engage them to\npart with them.\n\n*11. And now methinks, I hear one saying within himself, _Almost thou\npersuadest me to be a Christian_. Alas! why not _quite_? Is it that we\nwant the art of address, that we do not touch the right spring of your\nsoul? But sure our cause has weight enough to bear itself out, and to\nsupply any defect in the management of it. For is there not truth and\nreason enough in religion, to gain a reasonable creature? Or can any\nmotive have a greater force or persuasion, than the joys of heaven and\nthe pains of hell? Or do you question whether God be able to reward\nyour entire love and compleat obedience? If you indeed _believe that_\nGod _is, and that he is a rewarder of them that diligently seek him_,\nas even your indifferent way of serving him seems to suppose, then you\nmust needs think it wisdom, to lift up the hands that hang down, and\nstrengthen the feeble knees; to be heartily and thoroughly religious,\nand not to be guilty of so inconsistent a folly as to take _some_ pains\nall your life for heaven, and yet go at last to hell.\n\n12. Considering then the insufficiency, the absurdity, and the\nunhappiness of a half religion, let us instantly labour _to fill up\nthe things that are behind_, that are wanting to the measure of our\nrighteousness. Let us earnestly endeavour to bring ourselves under the\nfull power and influence of religion, that it may have its due work\nupon our hearts and lives, that we may _be perfect, entire, and wanting\nnothing_: always imploring the Holy Spirit of God, by the victorious\nsweetness of his divine grace, to give the last finishing to that holy\nbirth, he is forming in us, that it may _come to a perfect man, to the\nmeasure of the stature of the fulness of_ Christ: that so, according to\nthe apostle\u2019s wish, we may be both almost, and altogether Christians!\n\n\n\n\n CHAPTER III.\n\n _Of the subordinate means that serve to assist us\n in keeping the commandments of God._\n\n\n1. WE have seen that the immediate means to happiness are the\ncommandments of God. We come now to consider the subordinate means to\nit, which serve to assist us in the keeping of those commandments. And\nthese are of two sorts: either such as are appointed and commanded by\nGod, or such as are recommended by human prudence.\n\n2. Of the first sort is prayer. This is a glorious means, to withdraw\nour thoughts, and affections from sensible objects, and to fix them\nupon God and the things of heaven: to stir up in us a sense of our\nwants and infirmities, and to quicken our desires of what we pray for:\nto maintain a religious warmth in our minds, and to keep up there a\nspirit of devotion, the flame of which would soon be extinct without\nthe breathings of prayer to fan it, and give it motion: to nourish\nour communion with God, and make us continually mindful of him, _in\nwhom we live, move, and have our being_. It is also a key to open the\nstore-houses of God\u2019s treasures to us, whereby we may obtain a supply\nof all our wants, and particularly _grace to help in time of need_, to\nenable us to resist all temptations.\n\n3. A prudent Christian will therefore pray often: for temporal things\nconditionally, as not knowing whether, or how far these may be for his\ngood, or serve as means to his end. But for spiritual, such as pardon\nof sin, and grace to leave it, he will pray not only with greater\nearnestness, but also absolutely, and without any condition, because\nhe knows that God _would have all men to be saved_, to attain the\nhappiness for which he made them; and that those (if he be not wanting\nto himself) are certain means to his salvation.\n\n4. Reading of the scriptures is the next means which God has ordained\nto assist us in keeping his commandments. And an excellent means it\nis, both to enlighten our understanding, and to compose our minds into\na religious temper. _All scripture is profitable for doctrine, for\nreproof, for correction, for instruction in righteousness; that the\nman of God may be perfect, throughly furnished unto all good works._\nAnd therefore every prudent Christian gives all attendance to reading\nit. And that not out of curiosity, or for speculation only, but\nwith a practical design, to learn and do the whole will of God. And\naccordingly he will not lay them aside, when he thinks he understands\nthem, but will renew and continue his perusal of them, for his constant\nand greater edification. His delight will ever be in the law of the\nLord, and in his law will he meditate day and night.\n\n5. A third means of religion appointed by God, is the hearing the\nword preached. This is a standing provision which God has made for the\nedification of his church; therefore a prudent Christian, who never\nthinks himself too wise to learn, or too good to be better, and who\nnever omits any means that may bring him nearer his end, is careful to\npay his due attendance to it, humbly waiting for the grace and blessing\nof God in the use of his own ordinance.\n\n6. Neither will the sacraments, fourthly, be ever undervalued or\nneglected by a prudent Christian, who never thinks himself either too\nwise or too good for any institution of God. As to the Lord\u2019s _supper_\nin particular, he never omits any opportunity of receiving it, knowing\nthe excellent ends for which it serves, and its great usefulness to\nserve them. It serves as a sensible image of the death of Christ, and\nof our spiritual communion with him; as a memorial of his atonement\nfor our sins, actually applying it to ourselves. In short, it serves\nas a channel to convey all the blessings of God to us, and as a\npledge to assure us of them. And in all this he admires the wisdom\nand goodness of God, in making this merciful provision for his church,\nwho, considering our frame, and how large a share sense has in our\ncomposition, was pleased, in condescension to our infirmity, to address\nhimself to us by that weaker side of our nature; and lest, in such\na croud of sensible objects, as we daily converse with, we should\n(as we are too apt) be tempted to forget him, was pleased, by those\nvery objects, to bring us to himself, by making use of some of them\nas his _remembrancers_, and as steps whereby we might ascend to the\ncontemplation of the most spiritual and heavenly mysteries.\n\n7. _Church-communion_, in the last place, is an excellent means for\nthe mutual edification of Christians; for the preservation of the\nChristian faith and doctrine, and for the encouragement of Christian\npractice. And since for these and the like reasons, God, by his Son\nJesus Christ, has erected and constituted that spiritual society call\u2019d\n_a church_, whereof the same Jesus Christ is the head, as that is his\nbody, according to the apostle; Christian prudence obliges every man\nnot to look upon himself only as a private or independent Christian,\nthat is at liberty to serve God as he pleases, in his own solitary\nway, but as a member of this one church, whereof Christ is the head,\nand consequently bound to hold communion with it. This therefore, a\nprudent Christian will be sure to do, and think it a great happiness\nand privilege to have such a help, to enjoy the communion of saints,\nand worship God in the assemblies of his people. From these he will\nby no means _excommunicate_ himself: but as he is in spirit united\nto the whole Christian church, so he actually communicates with that\nparticular branch of it, whereof he is a member: and hereby he shews\nhis union with the whole, in which he will be careful to make no schism;\nlest, by dividing from that church whereof Christ is the head, he be\ndivided from Christ, his end as well as his way.\n\n\n\n\n CHAPTER IV.\n\n _The conduct of a prudent Christian,\n with regard to the government of himself._\n\n\n1. HITHERTO we have been conducting our prudent Christian to his end,\nby the chief of the ways that lead to it, _viz._ by the direct and\nimmediate means of happiness, first, the duties of the divine law, and\nthen by the means to those means, such of them in particular, as are\nof divine appointment. For the application of which, it may now be\nconvenient to draw a little nearer, and consider the conduct which a\nprudent Christian uses in the government of himself.\n\n2. And first let us consider \u2666how the prudent Christian pursues\nimprovement by the government of his senses. He does not study the\npleasing of his senses. This indeed many make the great end of their\nlives, which are almost wholly devoted to the pursuit, and spent in the\nvarious entertainments of _sensible pleasure_; as if they thought (and\nperhaps some of them do) that their supreme happiness consisted in it.\nBut this a prudent Christian will not do; for he knows we are already\ntoo much in love with sensible pleasure, the great disease of our\nnature, and therefore will not by indulging it inflame a passion which\nis already too violent. *He finds that as the more we abstain from\nthese pleasures, the more cold we grow to them, so by indulgence our\nappetite acquires a new edge, and grows the more sharp and keen: he\nthat drinks of this water shall not only thirst again, but the more he\ndrinks, he shall thirst the more. He considers likewise, how entirely\ndifferent from these, are the intellectual pleasures of heaven, and how\napt the love of them is to indispose us for these, and in this sense\n_to alienate us from the life of God_. He is therefore so far from\nfeasting his senses (as the manner of the world is) by all the variety\nof studied entertainments, that he endeavours by all manner of ways\nto mortify them, and instead of setting up for a soft, voluptuous life\n(according to St. _Paul_\u2019s advice to _Timothy_) _inures himself to\nhardships, as a good soldier of Jesus Christ_: Not indeed by any such\nrigid austerities, as would destroy or impair his health, but by such\na sparing use of, and well-governed abstemiousness from, even those\npleasures which are lawful in themselves, as may deaden his love to\nthem, and make him more indifferent to the enjoyment of them.\n\n \u2666 inserted the word \u201chow\u201d per Errata\n\n\u26664. He will likewise keep a strict guard over his senses themselves;\nas knowing they are the inlets of temptation, the landing ports of our\nspiritual enemies, and the feeble parts of our nature, which expose\nus to continual danger. Particularly, what can be more dangerous than\nan unguarded eye or ear, while there is every day so much to be seen\nand to be heard, to provoke to wickedness, and so little to encourage\nholiness? Over these therefore he keeps a constant guard, to prevent\ninvasion and surprize, especially over the eye, the most dangerous of\nthe two, as being concerned with more objects: praying also to God,\nwithout whose keeping the city the watchman waketh but in vain, _To\nturn away his eyes lest they behold vanity, and to quicken him in his\nway_; that nothing he sees or hears in this his pilgrimage, may either\nturn him out of it, or hinder him in it.\n\n \u2666 point \u201c3.\u201d skipped in text\n\n*5. We may, secondly observe, how a prudent Christian pursues\nimprovement by the government of his understanding. Considering,\nin the first place, what an excellent faculty and great endowment\nunderstanding is, and for what great ends it was given him by God,\nhe thinks himself concerned not to let it lie idle, but to employ\nand improve it as much as possible, that he may hereafter give a good\naccount of his talent: but were no account of it to be given, yet\nconsidering himself farther as a traveller in his way to his end, and\nhis understanding as a torch that is to light him in it, he would think\nit very proper to take care of it, and that not only to preserve it\nfrom going out, but to feed it with such supplies of oil, that it might\nshine the more brightly and clearly.\n\n*6. But yet as much as he is for improving his understanding, he\ndoes not affect universal knowledge, as well knowing the vanity of\npretending to it, by one whose capacity is no greater and whose life\nis no longer. Neither is he for filling his head with little things,\nno nor with such great things as do not conduce to his end, and whose\nimpertinency to his business renders them as very trifles to him as the\nother. Nor will he apply himself to the study of vain and unprofitable\nsciences, nor yet of such theories as exceed the proportion of his\nunderstanding: but as he must be ignorant of many things, so he will\nnot so much as endeavour to know such as are not to be comprehended:\nindeed if God reveals them, he does not think their being above his\nunderstanding, any reason why they should not be believed. But though\nhe believes them, yet he can see no cause, to engage his thoughts,\nor employ his time in the search and study of such things, only to\nlose himself in unfathomable depths, to the neglect of other matters\nwhich he can comprehend, and is more concerned so to do. And for the\nsame cause he declines prying into the hidden scenes of providence,\nthose secret things that belong to God, which though not absolutely\nincomprehensible in themselves, yet being locked up in the womb of\nfuturity, are by that wall of partition, as inaccessible to us as the\nother.\n\n*7. The same wisdom directs him not to study such things as require\ngreat expence of time and labour to master them, unless they bring him\nin an advantage answerable to the time and pains which he bestows upon\nthem. For he has so little time, and so great an interest depending,\nhe can\u2019t think it frugal to throw away a moment. Upon the same ground\nhe does not regard what in reputation, and in the vogue of the world\npasses for learning, but what is true and real knowledge, and fit to\nperfect the mind of man. And even in pursuing this he is on his guard,\nnot suffering himself to be transported by an immoderate thirst of\nit: but as his enquiries into truth are modest, so he is discreet and\nselect in making them, applying himself to those most which are of\ngreatest importance, most serviceable to his moral conduct; especially\nto the knowledge of God and of himself, wherein is contained the sum of\nhuman wisdom.\n\n*8. In all his studies he takes care to avoid the two great disorders\nincident to studious men, curiosity and vain-glory: curiosity, which\nputs them upon useless enquiries, only to please themselves; and\nvain-glory, which puts them on many dry and insipid studies, only\nto please and procure the admiration of others. Nor does he make any\nknowledge an end, but refers all to the great ends of virtue and\nhappiness: in all his intellectual applications making this his one\ncare, to love God, and to be loved by him.\n\n9. After the regulation of his understanding, the next work of a\nprudent Christian is, the government of his will and affections.\nThese of themselves are in the utmost disorder, caused by the general\ncorruption of our nature: and unless this is removed, no man can be\neither good, or happy hereafter.\n\n10. His first step towards this, is to teach his will to follow in all\nthings, not natural inclination, but the will of God revealed to us in\nhis word: for the will of God sways more with a prudent Christian than\nany inclination of his own, which he is ready at all times, and in all\ncases, to sacrifice to his duty; and his only care is to conform his\nwill to the will and word of God, as knowing that God, being infinitely\nwise as well as good, cannot possibly command any thing, but what, upon\nthe whole account, it is best for him to do. Most chearfully therefore\ndoes he depose his own will from the throne, and sets up the will of\nGod.\n\n*11. Nor is he less obedient to a _providential_ than to the _written_\nwill of God. Not adhering to any private fancies, opinions or wishes\nof his own, he absolutely refers himself to God, to his gracious and\nall-wise disposal. He lodges all his concerns in his hands, and is\nwilling he should chuse for him; and when he does so, concluding it\nbest that things should be as the Governor of the world would have them,\nhe thankfully accepts his choice, and humbly acquiesces in the wisdom\nof his providence: and accordingly, instead of cherishing any thought,\nor using any language of discontent, he is in all things ready to say\nwith his Lord, _Not as I will, but as thou wilt_. Lord, thy will was\nan innocent will, and yet thou didst resign it. How much more should\nwe resign our perverse and corrupt wills?\n\n\n\n\n CHAPTER V.\n\n _A persuasive to the study of Christian prudence,\n with some advices relating to the practice of it._\n\n\n1. HAVING thus laid down the principles of Christian prudence,\nwhat remains but to persuade men to the study of it? And the first\nconsideration I shall offer to recommend the study of this wisdom is,\nthat it is attainable. *Many things employ the search of studious men,\nwhich, after all, they can never master, but must sit down, if not with\na _contented_, yet with an _unavoidable_ ignorance of. But it is not so\nwith wisdom: the acquisition of this depends not upon great parts, but\nupon a willing mind. Speculation indeed is infinite, and the well of\ntruth has no bottom, and besides, _Many have nothing to draw with_.\nBut wisdom, like a fountain, lies open, and within common reach. Some\ncare, and pains, and diligence only it takes to drink of it; an easy\nprice for so precious a treasure. Now this certainty of success is an\nencouraging motive to search after it in good earnest. Men may seek for\nsilver, and not find it, and search for hid treasures, without being\nable to break in upon their dark retirements. And yet they search on:\nhow much more should we search for wisdom, when we are sure not to be\ndisappointed in our search?\n\n2. But may we not be so in our _finding_? Many things are attainable by\nour labour, which are not worth our labour to attain. But wisdom is not\nof those; on the contrary, nothing is so well worth attaining. Wisdom\nit is that keeps the world in order, and makes living in it a blessing,\nthat is the parent of laws, the foundation of government, and the great\nupholder and sweetner of all society. Wisdom it is that teaches a man\nhow to obey, and how to govern even that ungovernable creature himself:\nto moderate his passions, to compose his manners, to behave well in all\ncircumstances of life. In a word, that teaches a man to know God and\nhimself, and by the shining paths of virtue leads him to everlasting\nglory and happiness.\n\n*3. Therefore it is that _Solomon_ exhorts us with so passionate an\nearnestness, _with all thy gettings, get wisdom_. As much as to say,\nwhatever thou gettest, or with the expence of all thou hast gotten, get\nwisdom, as being of infinitely more value than all. It is a pearl of\nso great price, that the merchant who finds it, will buy it with the\nprice of all that he has. And a wise merchant he is who buys it even at\nthis price, for it can never be bought too dear. Honour and greatness\nmay; nay, and so may the whole world, if the price be a man\u2019s soul. But\nwisdom cannot; therefore again, _Get wisdom, and with all thy gettings,\nget understanding_. If we get wisdom \u2019tis no matter what else we lose.\nAnd if we lose it, \u2019tis no matter what else we get. And indeed it\nmatters not what we get or lose, so we get that which directs us in the\nway to happiness, which giveth _life_ to them that have it, and teaches\nthem how to _live_.\n\n*4. Another consideration to persuade us to the serious study of\nwisdom, is this, that if we do not now apply ourselves to it, we\nshall hereafter earnestly wish we had. I know hardly any other study,\nthe neglect of which we shall finally repent of. He that has not\nstudied mathematics, suppose, though he may perhaps sometime while he\nlives, reflect upon himself with some blame for the neglect of such an\naccomplishment, yet when he comes toward the concluding scene of life,\nand that of eternity begins to open, I presume he will not then think\nthis a neglect worth repenting of. And so as to other studies. But he\nwho has not studied wisdom, will then most certainly wish he had, and\nthink it the greatest gain, could he exchange all the sciences he is\nmaster of, for this one, the science of life. This is the science that\nreceives our last and best approbation, when other things that make\na greater shew and noise, and which perhaps we liked better when we\nknew less, do not find so great a share in our esteem. Useless notions,\nand new systems, and fine-spun theories, will not always please us.\nThe days will come when we shall say, we have no pleasure in them.\nBut wisdom will relish with us to the very last, and more at last than\never. When other things leave us, wisdom will stay behind, and more\nthan supply their loss: and when we have outlived the pleasures of the\nworld, then will it be in the greatest esteem with us, as being the\nonly thing of all our acquirements, whose possession and enjoyment too\nis immortal.\n\n5. When the gaities and follies of life are over (for folly will not\nalways please) when even the more serious entertainments of manhood\nappear to us as more solemn titles; when covetousness itself, the\nlast folly that forsakes us, because it begins so late, that it often\nsettles upon the dregs of life, as upon a firm and immoveable ground,\nwhen even this cleaving folly, shall uncling and drop from us, when\nthe world itself shall be a burden to us; then shall the remembrance of\nwisdom be sweet unto us, and we shall delight in her conversation, and\nevery step in her ways will give us more comfort than all the little\nthings of the world. Those who have been strangers to wisdom before,\nwill be ready enough to claim acquaintance with her then and to say\nunto wisdom, _Thou art my sister, and to call understanding their\nkinswoman_. But she will not then be so forward to _own them_. And\ntherefore happy is he that has contracted a friendship with her in the\ndays of his youth and strength, that he may not be disowned by her in\nthat hour wherein he most wants her favour: that he may not have wisdom\nthen to learn, when he should be actually wise, and have the benefit\nand comfort of her light to guide him through the vale of the shadow\nof death. In order to which we should always remember that excellent\nadvice of St. _Bernard_, _To rejoice in those things when we are young,\nwhich we shall not repent of when we are old_.\n\n6. I have now only to add a few prudential advices relating to the\npractice of a Christian life. Of which the first shall be that of the\napostle, _To walk circumspectly_, that is warily and heedfully, with\nall possible care, caution and exactness. This is such walking as shews\nwe are duly apprehensive of our condition: the danger of which must be\nallowed to be exceeding great, since besides our own corrupt nature,\nand the wickedness of the world that surrounds us, we have the prince\nof darkness for our profest enemy; _even our adversary the devil, who\nas a roaring lion walketh about, seeking whom he may devour_. He does\nnot tarry \u2019till the prey comes in his way, but seeks after it, but\nwalks about seeking who is fit to be made a prey of; whose idleness\nor whose business, whose temper or constitution, whose age or whose\ncarelesness may give him any advantage. He begins with us very early,\nlaying his siege against us in our very infancy. Then he tempts us with\nsensible objects, and easily increases our natural propension to them.\nFor reason is then in a dead sleep, and sense altogether awake, being\nin its greatest perfection, by reason of the fineness of the blood and\nspirits, and the tenderness of the parts, which easily yielding to the\nimpression of sensible objects, endear them more and more to us, and\nso confirm that _friendship with the world, which is enmity with_ God.\nThis thoughtless age is succeeded by childhood and youth; and then\nindeed reason begins to awake; but so slowly, that we are all this time,\nas it were, between sleeping and waking; the weight still hangs upon\nour temples. Our passions are much too strong for our weak reason to\ngovern, which accordingly our enemy makes his advantage of, and tempts\nus with the baits of sensuality, with those _youthful lusts_ which\n\u2019tis then hard to fly. This boisterous season also blows over, and\nis followed by manhood. And now indeed reason is stronger and passion\ncooler, and so the devil changes his former bait for that of pride and\nambition, whereby himself fell, and wherewith he assaulted even the Son\nof God. Now he lifts us up to, and shews us the grandeur and glory of\nthe world, and tries to persuade us what a happiness it would be, could\nwe make a part of that glittering scene. Well, but neither will this\nlast always; our sun soon begins to decline, and old age comes on, the\nwinter of our year, or rather the evening of our short day. And now\nour reason grows heavy and sleepy again, and our passions also flag\nwith it, hang their wings, and make our flight nearer the earth, as not\nbeing able to bear up in the higher regions. We are now no longer fit\nfor our former entertainments, and having seen what little dependance\nthere is on the world, having lost some of our friends, and proved\nthe insincerity of others, this experience, together with the natural\nsinking of our spirits, makes us grow timorous, jealous and distrustful,\nand sollicitous to secure ourselves in this forlorn state, and so we\nstand fairly disposed for covetousness. And accordingly the devil now\ndraws us into this snare, which reigns the more absolute over us, as\nhaving us almost entirely to itself, without competition from other\nvices. Thus our adversary is always intent upon our ruin, meeting us\nat every turn of our lives, and suiting his temptations to the several\nstates and conditions of them. And therefore it highly concerns us to\nwalk circumspectly, as knowing both the infinite worth of our souls,\nand the numberless hazards they are exposed to, from which (next to the\ngrace of God) nothing but an extraordinary caution can secure them.\n\n7. And because these hazards are chiefly from sensible objects, my\nnext advice shall be, _To walk by faith, not by sight_; to order your\nconversation not by what you see of this world, but by what you believe\nof the next. _Not to look at the things which are seen, but at things\nthat are not seen; because the things that are seen are temporal_, and\nso do not affect our final state: _but the things that are not seen\nare eternal_, and so the proper objects of an happiness that is never\nto expire. A Christian then ought to keep his eye always fixed on\nhis happiness; to walk continually in view of this his end, and have\nit before him as near as he can, in every action and word, in every\ndeliberate step of his Christian progress: not to content himself with\nhaving referred all he does to it once in general; but to renew and\nrepeat the proposal of it, as often as conveniently he can. Beside\nthe habitual reference of his actions to their end, let every prudent\nChristian be more and more diligent to have an actual regard to it, as\nfar as is possible, in every step of his life. For the having before\nus that eternal weight of glory, that crown that fadeth not away, must\nneeds quicken our devotion and inflame our zeal, and inspirit us with\nnew life and vigour in the running our Christian course, and help us\nwith ease to overcome all those vain impediments, which the world, the\nflesh and the devil throw in our way. Nothing shall be able to separate\nus from our end, or turn us out of the right way to it, if we keep\nour eye intent upon it, and have it in our view all the way of our\nChristian walk. For indeed the excellence of it is so transcendent,\nthat nothing of this world can stand together with it, or shine in its\nlight, any more than a feeble star can shine in the presence of the\nmid-day sun. The greater light swallows up the less; we must lose the\none before we can be dazzled with the other; we must intermit the view\nof our chief good, before any other can appear considerable enough to\ntempt us.\n\n\u26669. And now we are got into the right way, there is no better means of\nfixing ourselves there, than to keep toward the middle of it, pretty\nfar within the lines, so as not to tread upon the edges: not to go to\nthe outside of what is lawful, but rather to set ourselves in all our\nactions at the greatest distance from sin, by abstaining from all the\nappearances and beginnings of it. But chiefly from the beginnings. The\nfull accomplishments of wickedness we have a horror of. But we have\nnot the same dread of the beginnings, and of the things that have a\ntendency to gross crimes. So we are easily persuaded to begin; and when\nwe have once made an entrance, the progress grows easier and easier.\nFor the next degree being but a degree beyond it, carries as little\nhorror in it as the first; and so the next to that, being a degree\nfarther, carries the like appearance: and so the rest that follow, we\nmeasuring every degree not (as we should do) by all the preceding ones\nwhich it contains, but only by the last, which it immediately exceeds,\nconsidering it only as a degree farther than that, and so as a small\nthing, till by degrees we slide unawares into the commission of those\nsins, which looked frightful, and would have _choaked_ us in the lump,\nbut being thus taken by _piece-meal_ are easily swallowed.\n\n \u2666 point \u201c8.\u201d skipped in text.\n\n*10. And no wonder, since the first liberties we take, the first\napproaches we make to any sin, inflame our passions, raise our\nappetites, which were before quiet, and increase our desires of the\nforbidden object. So that our talk is now harder than it was at first,\nand we might much easier have forborn the whole, beginning and all,\nthan forbear making a further progress, when we have once begun. And\nwhy should we make our duty more difficult and painful than it is?\nTherefore the wisest way is, not to begin; that being true of all sin,\nwhich _Solomon_ observes of strife, _The beginning of it is as when one\nletteth out water_, which is easily prevented from running at first,\nbut being once let out, the passage grows more open, and the stream\nmore difficult to command. Therefore, says he, _Leave off contention\nbefore it be meddled with_, _i.\u00a0e._ Do not meddle with it at all,\nit being much easier to have nothing to do with it, than to govern\nyourself in it. They that once begin, are insensibly carried to do what\nat first they never designed, and then vainly complain, that God did\nnot preserve them from falling, when they placed their own feet on\nslippery ground.\n\n11. To conclude: if we will be truly wise, let us set the gospel\nand example of Christ before us, and endeavour to be as wise in our\ngeneration, as the men of this world are in theirs, to be as diligent\nin pursuing our true and great end, as they are in pursuing their false\nand little ones. They are intent upon the _present_, and sollicitous\nto provide for the short _future_ of an uncertain life. Let us be\nintent upon providing for that future life, which will soon be present,\nand never past. For this purpose we should retire as much as we can\nconveniently from the world, and have as little to do with it; we\nshould lay aside every weight, and every incumbrance, and not be\n_troubled about many things_, that we may the more quietly and entirely\nattend upon the one thing needful. Not that I plead for a hermit\u2019s\nsolitude, not understanding the agreement of such a state with human\nnature, nor what authority men have thus to bury themselves alive, and\nto excommunicate themselves from human society. But so much of solitude\nas disengages us from the affairs and incumbrances of the world, and\nplaces us out of the noise, hurry and bustle of it, and out of the\nway of its temptations, must certainly be of vastly great advantage\nto a truly Christian life. Being much abroad may teach us to know _the\nworld_; but retirement only can teach us to know _ourselves_. For to\nknow ourselves, we must converse much with ourselves. Let us therefore\n_retire_, and when we are alone, let us remember, that we are not alone,\nfor God is with us. And while we think and act as in his presence,\nsolitude has all the safety of company, without the temptations and\ninterruptions. And here let us think much of eternity, and of our\nnearness to it, of the future judgment, and the two final sentences of\nthat day, of the glorious things that are spoken of the city of God,\nand the unspeakable misery of being for ever banished from his presence;\nand lastly, of the thoughts which we shall have of all these things\nwhen we come to die. Every man is wise _then_, and has a right sense of\nthings; let us endeavour to have the same _now_, as we shall then wish\nwe had, which is the sum of all Christian prudence.\n\n\n\n\n NICODEMUS:\n Or, A TREATISE on the FEAR of MAN.\n\n Written in _German_ by _Augustus Herman Franck_.\n\n\n _To all ministers and teachers in churches and schools,\n grace, mercy, and peace from God the Father, and our Lord\n |Jesus Christ|, in the fellowship of the |Holy Ghost|:_\n\n_Dearly beloved brethren_,\n\nGIVE me leave, who am the least of all the servants of Jesus Christ,\nfor the love wherewith God hath loved us in his Son, to dedicate to\nyou the following treatise. For though I be the meanest member in\nthe spiritual body of Christ, (if so much may be allowed me) yet am I\nthereby made partaker of the life, spirit, and power residing in him\nas our ever-blessed head. If there be any thing herein conformable\nto the mind of our great Shepherd, and proceeding from the energy of\nhis Spirit, why should it not be readily received; and if, after a\ntrue spiritual trial thereof, you find any thing faulty or imperfect,\ncommend it to the mercy of our great Shepherd, to correct in me, by the\ngracious influence of his Spirit.\n\nI do not offer this as a piece of great learning. Indeed, the plain\ntruth of my God, set forth in its natural lustre, and the least\ncommunication of his power affecting the heart, is infinitely more\nvaluable to me, than all the learning of this world. And my only\nboasting in the Lord is this, that I have betaken myself to that school\nwherein the highest wisdom is; to know Jesus Christ and him crucified.\nAnd though I, who have scarce learned the first elements thereof, have\nthe boldness to repeat this my lesson in the hearing of all, yet ought\nit not to be deemed an effect of pride; but the love of my neighbour\nconstraineth me.\n\nMy soul hath been many times grieved at the apparent corruption, as of\nmen in general, so of our order in particular; and more especially when\nI saw that the fear of man is become the epidemical distemper of our\nteachers. When I reflect on the one hand, with what spirit, with what\njoy, with what undaunted courage and boldness the antient servants\nof God set aside all regard of man, and delivered as the ambassadors\nof the Lord, their message fully and plainly, tho\u2019 it exposed them to\nthe evident hazard of their lives; and on the other, how gently and\nsoftly we go about it now, and how little we manifest the truth to\nthe conscience of every man: when I, moreover, consider, how much they\nsuffered with Christ their Lord, for the sake of their testimony; and\nhow the most of us take care to preach so smoothly, as not to incur the\nleast shadow of their sufferings, the difference between us and them\n\u2666appears so exceeding great, that I \u2660can not but be astonished at it.\n\n \u2666 \u201cappeared\u201d replaced with \u201cappears\u201d per Errata\n\n \u2660 \u201ccould\u201d replaced with \u201ccan\u201d per Errata\n\nBrethren, I speak with plainness and simplicity. When our Lord and\nMaster was in the world, he was so far from desiring the riches,\nhonours, or pleasures of it, that he was indeed the poorest and most\ndespised among men; entirely spending all the days of his humiliation,\nin procuring our salvation. And \u2019tis he that tells us, _Whosoever\ndoth not bear his cross and come after me, cannot be my disciple_. We\ntherefore ought to be so many shining lights, by our hearty denial of\nall the riches, honours, and pleasures of this world; and by employing\nour lives entirely, in the assistance of our neighbours. But, if, on\nthe contrary, we seek worldly things, then we depart from our glorious\npattern; neither is there any thing that doth more effectually deprive\nus of the blessing of God upon our calling. For sure it is, the more\nwe are concerned for honour, profit, or ease, the less shall we be\nconcerned to promote the good of our neighbour. And as long as our\nminds are not wholly conformable to the mind of our great Shepherd,\nit is impossible he should be well pleased with us; for _he trieth the\nhearts and reins_. On the contrary, did we desire nothing in the world,\nwe should not fear it.\n\n*Did we duly consider, that there is a day before us, when we must\ngive account to the great Bishop of our souls, whether, according to\nhis example, we have had nothing else in our eye but the salvation of\nmankind; should we not apply ourselves to our duty with another kind\nof fervour than we have hitherto done? Should we not more effectually\nclear ourselves from all suspicion of either fearing or desiring any\nthing in this world? Should we not be more earnest to admonish every\none in particular? Should we not wrestle more in our prayers for them?\nShould we not, as soon as any good desire appeared in any, more readily\nlend him our helping hand, that the spark of grace might be blown up\ninto a flame? Should not our outward conversation be more holy, and\nconsequently more edifying? Verily, my brethren, I fear we have reason\nto be ashamed, when we read what one saith, \u201cA Christian ought to be\nso enkindled and all-flaming with divine love, and, both inwardly and\noutwardly, so conformable to God, that whenever any one came to him, he\nmight hear nothing from him but God: and his heart and mind ought to be\nfixed on him by burning love, and so be ready in all things faithfully\nto obey his will, that such as visited him, though with cold and\nlukewarm hearts, might be heated, and set on fire by him: as we see\ncold and dead coals are kindled, when they are put to glowing ones.\u201d\n\nI have opened my mouth, my brethren, and addrest you with the\nsimplicity of a child, and am very willing to appear mean in your\neyes; only despise not the truth, which is not mine, but my Lord\u2019s\nand Saviour\u2019s. I am not ashamed to acknowledge, that _I count not\nmyself to have apprehended, or to be already perfect_. But this I say,\n(my conscience bearing me witness in the Holy Ghost, which also the\nrighteous Judge will testify for me at the great day) that since I have\nfound grace in the eyes of my Lord to perceive my own misery, and the\nnarrow way to escape from it, all my thoughts and endeavours have been\nbent, in the faithfulness of my heart, to continue therein, to pursue\nit more eagerly day by day, and, as far as possible, to direct all\nmen to it. I neither despise nor envy any of you that are of the same\nfunction with me. Nay, I know many among you to whom I think myself\nunworthy to do the meanest service. But I know many likewise, whose\nconversation is not at all conformable to the pattern Christ hath set\nus. And for these I heartily pray, that God would shew them the things\nthat belong to their everlasting peace. Neither is my heart in the\nleast incensed against them that most unjustly slander and reproach me:\nbut I compassionate them, since we must all one day appear before the\nsame judge. For my part, I cannot call black white; nor take him for a\nfollower of Christ, and a pattern of his flock, in whom I find nothing\nof the mind that was in Christ.\n\nIf any thing hath been vouchsafed to me, it is this, (wherein I\nheartily rejoice) that I have been made, tho\u2019 in a very low degree,\npartaker of the sufferings of Christ. And it is the greatest comfort to\nme, that the men of this world speak all manner of evil of me falsly,\nloading me with censures and accusations, the groundlessness whereof\nthe Lord will discover at that day.\n\n*Let us all, my brethren, think of this great day, and so even our\naccounts against it, that we may then appear with joy and confidence:\nlet us cast away all care, but this only. Let us drop all unprofitable\ncontest; and, with united hands, carry on the work of the Lord, being\nheartily glad to see his glory advanced, be it by ourselves or others.\nAnd I beseech God, from the bottom of my heart, to influence you all\nwith a rich measure of his holy Spirit, to sanctify you to himself, and\nto pour his transcendent blessing upon all your planting and watering.\nThe spirit of love and of truth keep all your hearts, and lead them\ninto the fellowship of Jesus Christ, who alone is able to give that\ntrue peace, which the world cannot give.\n\n AUGUST. HERM. FRANCK.\n\n _October 26, 1731._\n\n\n\n\n CHAPTER I.\n\n _Of the nature and causes of the fear of man._\n\n\n1. THE fear of man, in things pertaining to God, is a most heinous\nvice, and a kind of idolatry, whereby we think, speak, or do some evil,\nor decline thinking, speaking, or doing some good, out of some sort\nof consideration of men, or apprehension of their displeasure. Now\nthe more there is of this fear still cleaving to believers, the more\ndangerous is the condition of their souls.\n\nThe causes hereof are either internal or external. The internal are\nchiefly these:\n\n1. Unbelief, which is the root of all vices.\n\n2. The love of the world, and the things of the world, and the want\nof self-denial; which makes us fear men would prejudice us in our\nreputation, estate, or ease, if we simply followed the word of God.\n\n3. False humility, which is swayed more by the authority of men, than\nby the word of God, and prompts us to refer all things to the judgment\nof others, as understanding them better than ourselves.\n\n4. An eager desire of visible success in all our undertakings; whereas\nwe ought to rest satisfied with an inward victory; that is, with having\nkept a good conscience toward God.\n\n5. Want of experience in the ways of God, which makes us hesitate in\ndifficult cases, and indisposes the soul to rely upon God, fearing\nlest he should let us fail or miscarry in them, or that it would be\npresumption and tempting of God, to cast ourselves wholly upon him.\nThis proceeds from our not having sufficiently learned, how dear they\nare to God that entirely trust in him: and what powerful assistance he\naffords, to accomplish his own work in them.\n\n6. Neglect of prayer, which not only prevents our obtaining a full\nconquest over the fear of man, but likewise drives us down further into\nthe stream of hypocrisy.\n\nThe external causes are chiefly these:\n\n1. The tyranny of men in power, who, under pretence of preserving the\npublic peace, fetter the consciences both of teachers and hearers.\n\n*2. The forwardness of our universities in dubbing of heretics: for\nthey no sooner perceive any breakings forth of true Christianity, but\nthey are sure, out of their great zeal, to cast a slur upon it, by\ngiving it an ill name.\n\n3. The examples and specious reasonings of those, who are bound down by\nthe fear of man.\n\n4. Wife and children, that by their importunate way of arguing and\nunbelieving tattle and clamour, weary out, and overcome many.\n\n5. The esteem we have already gained in the world. Those especially\nwho are in any eminent post, find it hard to give up their darling\nreputation, and suffer reproach with the people of God.\n\n6. Intimacy with the children of this world, particularly with the\ngreat and honourable men, who, under pretence of hearty love and\nkindness, are always cautioning us not to venture too far.\n\n*Lastly, The neglect of frequent conversation with true believers, who\nwalk in the power of faith.\n\n\n\n\n CHAPTER II.\n\n _Of the signs and effects of the fear of man._\n\n\n1. A FEARFUL man is not easily convinced of the truth, and tho\u2019 it be\nlaid before him with the clearest evidence, yet he starts many doubts\nand scruples about it, lest, if he should confess it too roundly, he\nshould be hated, persecuted, or reputed a heretic.\n\n2. He is never so busy in starting objections, as in cases that most\ntend to the glory of God.\n\n*3. When he is convinced of the truth, he will not confess it before\nmen; or if he do, \u2019tis only among the lovers of truth. But before the\nenemies thereof, he conceals or denies it, or talks so dubiously about\nit, as to leave them uncertain whether he believes it or no; at least\nhe takes care so to order his words, as to be able always to give them\na handsome turn, and so be able to come off without trouble. If he\nlives in a place where truth is professed, he owns it open mouth\u2019d; but\nif he comes to another place, he finds many difficulties in the point,\nso that he resolves to halt between both, and leave it undetermined.\n\n4. When he finds he cannot avoid owning the truth, yet he takes care so\nto limit and pinch it, that it may appear tolerable even to the enemies\nof truth.\n\n5. A fearful man will at \u2666last break out into an avowed confession of\ntruth; but it is when he finds himself well backed with human authority;\nthat is, when a person of unspotted reputation, and great learning,\nhath asserted the same before him. Accordingly he is more careful to\narm himself with a fine train of human testimonies, than with the word\nof God itself; and thinks he has a right so to do, because he sees that\nthe chearful confessors of truth have sometimes stopped \u2660the mouths of\ntheir shameless adversaries with such arguments.\n\n \u2666 \u201cleast\u201d replaced with \u201clast\u201d per Errata\n\n \u2660 duplicate word \u201cthe\u201d removed\n\n6. When some good work is to be done, he doth not undertake it with a\nsimple reliance on the living God: but when he finds good patrons on\nhis side, he at last sets about it. Yet when he sees the storm arise,\nand the waves beat, he gives way and so loses all he had gained.\n\n7. He always finds something to blame in the behaviour of faithful\nlabourers. Sometimes he fears they go too far. Sometimes, finding\nnothing to tax in the thing itself, he blames the manner of doing it.\nWhen he finds nothing else to cavil at, he cries, the work is not well\ntimed: thus he always sees some fault; tho\u2019, indeed, there is none but\nhis own want of faith.\n\n8. He is very apt to believe any false reports against the faithful\nchildren of God; and, because his own heart fails, he is very forward\nin warning them to take heed to themselves; thus by his prudence,\ndamping and stifling the chearfulness of their faith.\n\n9. He does not love that a minister should make too plain and\nparticular an application of his sermons, or shew too great earnestness\nin his function, or profession of Christianity.\n\n10. A fearful man is easily moved to envy; especially when he sees\nthose that are young acting chearfully in faith; and cries, \u201cThat is\nnone of his business, but must be left to those of more knowledge and\nexperience.\u201d\n\n11. He either himself exposes as presumptuous, stubborn, self-conceited,\nproud and pharisaical, those who, with a free and child-like spirit,\nbreak thro\u2019 all opposition: or, at least, sits on the bench when they\nare thus condemned, and consents to the unjust sentence pronounced\nagainst them.\n\n12. A fearful minister reproves common people boldly; but when he is to\nspeak to great and honourable persons, his mouth is gagged.\n\n*13. The pulpit is a fearful preacher\u2019s strong hold; but when he is to\nspeak face to face, and to bear witness to the truth, by saying, _Thou\nart the man_; then he is very supple and complaisant.\n\n14. When he hears prophane, loose, or foolish men talking, he holds his\ntongue; and when it comes from great men, he graces it with a smile.\n\n15. Above all things, a fearful man, cannot abide to be singular.\n\n16. Sometimes he desires to do something to the glory of God; but he\nsoon confronts the thought with \u201cWhat will people say?\u201d And then fairly\ndrops it.\n\n17. He cautiously shuns frequent and familiar conversation with the\nmembers of Christ that are despised by the world. Or, if he be willing\nto converse with them by night and in secret, yet he cares not to\nappear with them in public. He rather appoints some certain place to\nmeet them, where it may not be taken notice of.\n\n18. A fearful preacher makes it his business in his public discourses,\nto bring in something against enthusiasm and fanaticism; and then he\nthinks he may venture to speak the truth; which is true enough. For the\nworld takes it for granted, that he means it as they apprehend it, that\nis, as spoken against those on whom they falsely bestow those names.\n\n19. A fearful man rejoiceth for a time, while the light of truth shines\nupon him; but as soon as he is called to account for it, he is sore\nafraid, makes many excuses, and by all manner of shifts and evasions,\nendeavours to extricate himself, and to get rid of the suspicion of it.\n\n20. Instead of reproving his neighbour, he says, \u201cGod is so merciful,\nthat he does not doubt but he will himself reclaim him in due time.\u201d\n\n21. When he is to press the inward truth of Christianity, he says,\n\u201cIt is too high for them:\u201d if he is to enforce any thing of outward\nbehaviour, he accounts it a little thing; or else says, \u201cWe must not\nbegin at outward things.\u201d\n\n\n\n\n CHAPTER III.\n\n _Of the mischiefs caused by the fear of man._\n\n\n1. MANY thousands of souls are thereby kept back from a true conversion:\nbecause they dare not suffer the knowledge of the truth to shine upon\nthem in its full strength, but hold it imprisoned, as it were, by\nmanifold shifts and pretences.\n\n2. Many who are already converted are hereby hindered from growth in\nholiness, as they deprive themselves of many opportunities (which they\ngreatly need) to strengthen and edify themselves in God; for this fear\nmakes them avoid the conversation of those who are most able to build\nthem up in the faith, and run into many other sins against the dictates\nof their own conscience.\n\nAgain, as a free and ready confession of the truth, highly advances\na man in faith and love; so the denying or hiding it, keeps him quite\ndown, and hinders him from attaining the power of the spirit. Many\nknow not what the reason is, why they advance so slowly in spiritual\ngrowth. It is plainly this, the fear of man lurking within, eats \u2666out\nthe vigour and activity of the life of grace. God, \u2019tis certain, does\ninfinitely abound in mercy, and would willingly every day pour out\nnew blessings upon us. But a fearful man is not receptive of them. He\ndoth not act in singleness of heart. He dares not trust God, and God\ntherefore cannot fill him with the fulness of his graces.\n\n \u2666 inserted word \u201cout\u201d per Errata\n\n3. When ministers in particular, are unable to overcome the fear of man,\nthey grow dejected and heartless in the discharge of their function,\nand scarce know themselves what or how they ought to speak. They become\nlistless in all their performances: so that the most excellent gifts\nwhich God has bestowed upon them, become altogether fruitless; and what\ngood might have been done is either never attempted, or left unfinished.\nIndeed it cannot be expected that any one enslaved to this fear,\nshould ever, by his cold endeavours, throughly reform any abuse of long\ncontinuance. The fear of man is always for maintaining old customs: and\nwhile every one is afraid of innovation, abuses are authorized more and\nmore, and all things proceed from bad to worse.\n\nAnd though there were two or more such ministers in the same place,\nthey will perform nothing worthy of their calling; nay the one\nhindereth the other from the faithful discharge of his pastoral duty:\nyea, it would be better for many to have for their fellow-labourer,\none that was openly wicked, who might perhaps, by his enormities, more\nreadily force the truth from them, than a timorous _Nicodemus_, who by\nshunning it himself, teaches them to shun the light.\n\nAnd such as the minister is, such are commonly the hearers. If he\ntherefore be afraid, how will his hearers be ever excited to a true\nchearfulness of faith? And those of them, who, by the grace of God, are\nfreed from this base bondage, can never have any confidence in their\nteacher, till he is disengaged from that servile spirit. Many ministers\nwonder why the true children of God have so little confidence in them:\nnot considering this plain reason of it, that their flock never saw in\nthem the least proof of a good shepherd, who readily exposes himself to\nany sufferings, yea, _lays down his life for his sheep_.\n\nSuch servants as these God will not fail in due time, to crown with\nsuccess. He will manifest his glory in them, and make bare his arm\nbefore them. But there is nothing of all this, where unbelief has\ngained admittance, and where the honour due to God from and before all\nmen is not undauntedly rendered to him. For a fearful man trusts God\nno farther than his own poor reason carries him. When any thing crosses\nthat, he presently giveth way; and therefore wanting the courage of a\nlively faith, he can never behold the glory of God.\n\n4. When the well-wishers to religion see those who know the truth,\nor at least ought to do so, backward in owning it, they are not a\nlittle encouraged to play the hypocrite themselves, instead of freely\nand boldly avowing their master. And it often happens, that by the\nfearfulness of one eminent man, thousands are infected with the spirit\nof hypocrisy and dissimulation.\n\n5. On the other hand, when the adversaries of the truth, see them\nthat love it, shun the light, it strengthens them in their bad cause;\nconcluding, that if they were in the right, they would have no need to\nfear. And as, if you resist the devil, he will flee from you; so the\nreverse is full as true. The more you fear, and give way to the devil\nand his instruments, the more will they pursue and press upon you.\n\n6. In a word, the fear of man is the general bane both of city and\ncountry. Our superiors would appoint good ministers and magistrates;\nbut they fear displeasing this or the other man, or set of men.\nThey who should speak when a wicked minister is ordained, or officer\nrecommended, hold their \u2666tongues through fear. In the courts of\njudicature, this fear prevents justice, condemns the innocent, clears\nthe guilty, bereaves widows and orphans of their right, and leaves the\ninjured and oppressed without remedy. And what does it profit a man\nwho is himself a slave to this fear, that he is sensible of the general\ncorruption? It only exposes him to the more pain. Being unwilling to\nbreak either with the world or God, he is looked upon as an unfaithful\nsteward by both; and he endures far more trouble and anxiety, than the\nbreaking through with a ready presence of faith would have cost him.\nHe finds no joyful, filial assurance in prayer. The word of God has\nno relish with him. He never attains to the true communion of saints;\nand when he should comfort and strengthen others, by exhorting them\nin the power of God, he rather drives them to fear, and quenches the\nHoly Spirit in them. Thus he goes on without any spiritual experience,\ncontenting himself with the bare letter and shadows of Christianity,\nand a few sounding words; but being in the mean time void of soul\nand life, of spirit and power, and so falling at last into a state\nof carnal security, he carries others also along with him, often\nto the utter denying the truth, and precipitating himself into final\ndestruction.\n\n \u2666 \u201chands\u201d replaced with \u201ctongues\u201d per Errata\n\n\n\n\n CHAPTER IV.\n\n _Of the excuses that are usually made for the fear of man._\n\n\nAS soon as we begin with true humility to acknowledge the fear of man\nas a great and most heinous evil, and accordingly to watch and pray,\nand strive against it, there is hope we may overcome: but there are\nvery few who will acknowledge it; the very most, when charged therewith,\nlabour to hide it with various excuses; some of which are so specious,\nthat they blind the eyes of many, so that they approve their conduct,\nand praise their saying.\n\n1. \u201cShould I act thus, I should soon be called to an account for it?\u201d\nWell, but should this hinder a faithful servant from executing his\nmaster\u2019s orders with all sincerity? \u201cBut I shall be put to charges\nand trouble, nay perhaps be turned out of my livelihood?\u201d Perhaps not;\nGod is well able to protect thee. But if trouble do overtake thee,\nstill have faith in God, and thou shalt be no loser for his sake. God\nis a faithful Lord and Master. Be it only thy care to be a faithful\nservant. Whatever thou losest in his cause, he will restore it to thee\nan hundred fold. Happy art thou when thou sufferest for conscience\nsake. Though man cast thee off, God will take thee up. But if thou art\nunwilling to lose thy place for the sake of a good conscience, it is\nplain thou servest thy belly, and not God.\n\n2. \u201cBut I have a wife and children to take care of.\u201d Hear then what thy\nLord saith unto thee, \u201cHe that loveth father or mother, son or daughter,\nmore than me, is not worthy of me.\u201d True it is, that he who provideth\nnot for his own house, hath denied the faith, and is worse than an\nInfidel. But God\u2019s honour must not suffer one jot under pretence of\nproviding for thy family. Thou mayest not, on that pretence, go out of\nthe way of the commandment, to the right hand or to the left. Thou must\nneither do less or more, than if thou hadst none, only learn what that\nmeaneth, _Seek ye the kingdom of God, and his righteousness, and all\nthese things shall be added to you_.\n\n*3. \u201cBut we must not pull down sufferings upon our own heads, or\nwilfully run into them:\u201d Neither must thou be afraid of suffering:\nas long as this flinching from the cross is in thee, thy faith is not\nright. When a good thing cannot be done without suffering, thou art\nabsolutely bound to take it up. \u2019Tis better to suffer all things, than\nto have an evil conscience. Trouble not thyself, but do thou heartily\nthe will of God. He will not lay upon thee more than thou art able to\nbear. Thou representest things to thyself worse than indeed they are.\nThou art afraid of men: but glorify the Lord God in thy heart, and they\nwill be afraid of thee.\n\n4. \u201cWhy, we do what we can.\u201d Thou canst not do any thing of thyself;\nChrist alone doth all that is good in and by thee. But who can boast\nthat he does as much as the Spirit of Christ enables him to do? He that\nweighs all things well, must needs acknowledge, he cannot answer to\nGod for the many things he hath omitted, which he might have overcome\nby the power of faith, and which will appear in judgment against him.\nAt the beginning very little appears possible; but if we go on boldly\nrelying upon God, we shall find ourselves supported in doing greater\nthings, yea, able to do _all things through Christ who strengtheneth\nus_.\n\n5. \u201cIf such as are leading men, who ought to be foremost in all good\nundertakings, would but break the ice, we would readily follow them;\nbut we don\u2019t care to be the first beginners, as if we were better than\nthem.\u201d Do as a servant that carries the torch before his master, and\nyet does not think himself better than his master. The kingdom of God\ndid not come first to the men of the first rank, or to them who made\nthe greatest figure in the world. When thou art to receive thy reward,\nwilt thou refuse to receive it, till thy superior be paid first? In\nthe kingdom of God there must be no dispute about precedency. Let not\ntherefore the unbelief of others keep thee back in thy race; knowing\nthis, that if thou art convinced of the truth, and yet actest not\naccording to thy conviction, God will certainly punish thy disobedience,\nthough thou shouldst appeal to the pope or emperor.\n\n*6. \u201cBut I am no minister, I have no business to take care of men\u2019s\nsouls.\u201d No! Art thou not a Christian (though not a minister) and is\nit not the business, the bounden duty of every Christian, to endeavour\nto bring his neighbour back into the right way, whenever he sees him\nwandering in vice and delusion? Is not every Christian one anointed\nwith the Spirit of Christ; who, consequently, is bound to tread in his\nsteps, by making his whole life one continued endeavour to save all\nmen from the wrath to come? Thou mayest not, indeed, take upon thee to\nadminister the sacraments, to cast out of the church, or receive the\npenitent into it again; these are the peculiar offices of those who\nare so called of God as was _Aaron_: but thou must, at the peril of thy\nsalvation, follow the example of Christ as well as they. Thou, as well\nas they, must observe the laws of God; especially that of doing good\nunto all men. Spiritual good above all; since it is not to ministers\nalone, but to all men that he hath said, _Thou shalt in any wise rebuke\nthy neighbour, and not suffer sin upon him_.\n\n*7. \u201cHowever we must use prudence.\u201d True; but there are two sorts of\nit: one, that is from above, the other from beneath. The former of\nthese is unreproveable, and a most precious gift of the Most High.\nBut that which is from beneath hath the appearance indeed of wisdom,\nbut is earthly, sensual, devilish. Where the fear of the Lord is not\ncontinually before the eyes, there the foundation of it is already\nlaid. Where faith is weak, there she raises herself; when love grows\ncold, then she is strong. She informs us how to please God, without\ndispleasing the world; to follow Christ, and yet avoid the cross. As\nlong as the kingdom of God consists in words only she cannot utter all\nthat she has to say. But when it is to be demonstrated in power, then\nshe has recourse to many evasions, and cautions others (out of hearty\ngoodwill) not to venture too far. Then she jumbles light and darkness\ntogether; she shifts and turns every way to keep the cross from her\nshoulders. She swims with the stream, and cares not to converse with\nthose who suffer reproach for Christ\u2019s sake. She keeps on indeed\nthe appearance of godliness as long as possible, and yet holdeth her\ntongue where the children of God are condemned; nay, sometimes joins\nin pronouncing their sentence. She does much evil that good may come of\nit. But who is able to describe all the face of this horrible monster,\nwhich is come up out of the bottomless pit? \u2019Tis true, we must use\nprudence; but consider well which sort of prudence thou wilt use. Yea,\nset thyself before this glass, \u2666that thou mayest know by which of these\nthou hast squared thy life and actions hitherto.\n\n \u2666 inserted the word \u201cthat\u201d per Errata\n\n*8. \u201cBut we must stay a little; another time may do better: we may\ndo more good by a little delay.\u201d Where has God given thee leave to\ndelay till the next moment, what may be done at this? To let slip an\nopportunity, in order to reserve thyself for some more favourable time?\nSt. _Paul_ bids us _redeem the time_, or (more exactly according to\nthe _Greek_) buy up every opportunity, _i.\u00a0e._ lay hold of it, as soon\nas ever it offers. Reserving thyself for a more convenient season,\nproceeds purely from false prudence. This reserve accustoms thee to\nhypocrisy; it continually strengthens the fear from which it flows,\nand will hinder thee from ever meeting with an opportunity to exert the\ntrue power of faith.\n\n9. \u201cTo undertake a thing, without being able to effect it, does more\nhurt than good; therefore \u2019tis better not to begin.\u201d Thou dost well to\ncompute the charge of building before thou beginnest to build the tower.\nBut whence wilt thou procure the charge? From thy own ability? No; that\nnever can reach it. Begin thy work with full reliance upon God, and\ndraw thy supplies from almighty goodness and wisdom; and, by this means,\nthou wilt be enabled to accomplish, at his cost, the work once begun.\n\n*Or if God, for holy reasons, should not prosper thy endeavours,\nit will be a comfort to thee, that thou hast done thy part; and thy\nconscience will be more easy, than if thou hadst distrusted God, and\nso never set about it. Perhaps he trieth thee hereby, and though it has\nnot succeeded now, it may at another time. Perhaps thy very endeavours\nmay stir up many to an imitation of thy zeal. But if thou shouldst be\ndisappointed in all thy good purposes, shouldst thou conclude, that thy\nwork of love had been in vain? Examine thyself, whether thy desire of\nopen success in all things, be not the effect of pride lurking within?\nBe thou satisfied with the inward victory, a true Christian can never\nbe deprived of; which consists in thy continuing unwearied in the\npatience of hope.\n\n10. \u201cBut we can\u2019t do all at once.\u201d Thou unprofitable servant, shouldst\nthou therefore bury thy talent in a napkin, and do nothing at all? Thou\nknowest not what thou canst do, or rather, what God can do by thee.\nIf thou wilt but lay aside the fear of man, and set out boldly in his\nstrength, God is able to do for and by thee exceeding abundantly, above\nall that thou canst ask or think.\n\n11. \u201cHowever, we ought to go fair and softly to work, and to do what\ngood we can, considerately and by degrees.\u201d Ay, this is something\nindeed,\u2015\u2015If we could but persuade the devil to go fair and softly too!\nBut alas! _he walketh about like a roaring lion, seeking whom he may\ndevour_. What hast thou then to do, but to _resist him stedfast in\nthe faith_, and to press on in the power of the Holy Ghost? The devil\nlaughs at all thy fair and softly: give him but time, and he will\nnot lose a moment. And the blood of those whom thy softliness hath\ndestroyed, will God require at thy hands.\n\n12. \u201cBut an edge too sharp is easily turned.\u201d If thou wouldest infer\nhence, that we should not contend earnestly for the faith; that it\nis not always good to be zealously affected in a good thing; or that\nwe may sometimes hide our zeal, wink at the faults of our neighbours,\nor otherwise dissemble with them: this is all false prudence; this is\ndirectly contrary to the cross of Christ. It is but just that we shew\nlove and meekness towards all men; especially when we declare to them\nthe overflowing kindness of God. But at the same time we must use all\npossible earnestness, lest our love be made a cloak for wickedness. And\nwhenever we do not, unbelief and the fear of man are at the bottom of\nour hearts; however we labour by these specious words to excuse our\nbeing neither hot nor cold.\n\n13. \u201cBut it is visible what great disorders arise when people are too\nforward.\u201d \u2019Tis very possible that young and unexperienced Christians,\nmay at first make false steps. And this mote in their eye, you\npresently discern; nay, and perhaps triumph over them. Take heed to\nthyself: we ought to bear with the faults of beginners, with great\ngentleness and compassionate love: and if we think ourselves more\nknowing than they, to set them right in the spirit of meekness. But God\nlooks not on things with thy eyes. There is a vast difference between\none that is still spiritually dead, and one that has recovered life\nfrom God, tho\u2019 he is still weak and encompass\u2019d with infirmity. Thou\nwho art stronger, draw not back because he is weak. Break thou thyself\nthro\u2019 those impediments, which he could not: and shew others by thy\nexample, how to serve God with more purity and wisdom.\n\n14. \u201cBy too open a declaration, we may hinder a great deal of good\nthat otherwise might be done; nay, over-turn all: whereas, by a prudent\nconcealing of ourselves, we may do a great deal of service.\u201d This is\nnothing but another piece of false prudence: for tho\u2019 \u2019tis true that an\nunderstanding man finds a time for silence as well as for speaking; yet\na true Christian ought to trust in God, that he will so far bless the\ngood he aims at, as that no other good undertaking will be hindered by\nit. If thou hast not this stedfast confidence in God, the devil will be\nsure to delude thee at pleasure; always representing such phantoms, as\nwill make thee let go what thou hast in thy hand, to catch at a shadow.\n\n\u2019Tis matter of wonder that there are many who, tho\u2019 they can\u2019t name\nso much as one man whom they have really converted to God, yet will\nnot in any one particular vigorously break thro\u2019 opposition, \u201cfor fear\nof overturning all.\u201d All! why thou hast never yet built up any thing,\nwhich can be overthrown. But if God hath done some good by thee already,\nthen I doubt not but he will do more. \u201cThere shall not any man be able\nto stand before thee all the days of thy life.\u201d \u201cI will not fail thee\nnor forsake thee,\u201d is his promise to thee and all his servants. And\nwith this promise every true servant of God may bid defiance to all the\nworld. Remember, \u201cto him that knoweth to do good, and doth it not, to\nhim it is sin.\u201d Let us but follow this rule with singleness of heart,\nand resign to God the care of what is to come. For no good can ever be\nbetter advanced, than when one wedge drives another; and we daily grow\nmore bold, in heartily promoting the cause of Christ, and the good of\nhis church.\n\n*15. \u201cBut we must have a care of getting an ill name; for then we\nshould do no good at all.\u201d This is the grand excuse for the fear of man,\nand it is the bottom of almost all the rest. This is what the men of\nprudence never fail to urge in their defence: and in this they suppose\nthemselves impregnable. \u201cIf I get an ill name, I can do no good.\u201d Hast\nthou learnt this in the word of God? Hath Christ taught thee thus?\nSaith he not, _Blessed are ye when men shall hate you, and when they\nshall separate you from their company; yea when they shall reproach you,\nand cast out your name as evil, for the Son of man\u2019s sake.\u2015\u2015Behold your\nreward is great in heaven; for in like manner did their fathers unto\nthe prophets. Wo unto you when all men shall speak well of you: for\nso did their fathers to the false prophets._ To persuade men therefore\nthat the reproach of Christ is an hindrance to the course of the gospel,\nis a true fetch of the devil\u2019s, by which he endeavours to make void\nthe cross of Christ: whereas, on the contrary, every one of us must\ncertainly believe that he can do nothing at all to the purpose, as long\nas he refuses to wear this badge of Christ.\n\n\u201cYes; thou thinkest in thy heart, by my being reserved, and not\nexposing myself, some may be won.\u201d Thou wilt only make hypocrites like\nthyself; men that are vainly puffed up by a little knowledge, and yet\nashamed of Christ and his word, and unwilling to suffer any persecution\nfor the cross of Christ. But if once thou canst resolve, with unshaken\npresence of mind, to break loose from the bondage of fearfulness, and\nthus to evidence thy faith, by taking on thee the reproach of Christ,\nthen _others waxing confident by thy sufferings, will be the more\nemboldened to speak without fear_.\n\n*\u201cBut we must not expose ourselves: we must not suffer ourselves to\nbe made fools of by others.\u201d We must not, I grant, do any thing which\nis foolish, _i.\u00a0e._ contrary to God\u2019s word. But it is the devil\u2019s\nsuggestion, that we should expose ourselves by directing our actions\nprecisely according to it. Here it is, that St. _Paul_\u2019s caution will\ndo us great service, _Let no man deceive himself. If any man among you\nseemeth to be wise in this world, let him become a fool, that he may be\nwise._ Is it not a shame, when the Lord of glory was taken for a madman,\nand one possessed by the devil, for thee to be highly esteemed of the\nworld? By this thou givest evidence against thyself, that thou dost not\nbelong to Christ; that thou knowest not the dignity of his cross; and\nhow then wilt thou be able to rejoice with him? It neither can nor must\nbe otherwise. Thou must be looked upon as a fool in the world, if thou\nwilt be a disciple of Christ. It will not fail thee an hair\u2019s breadth.\nHigh and low, teachers and hearers, must alike be censured by the world,\nwhen once they earnestly turn themselves to God. For as soon as they\ncease to be conformed to the fashionable ways of the world, the world\nis immediately offended, and begins to scoff and rail, charging them\nwith fanaticism, singularity, pharisaical hypocrisy, and what not?\nLoading them with a thousand lies and calumnies. And he that is afraid\nof this reproach from the world, must continue an hypocrite as long as\nhe lives.\n\n16. \u201cYet tho\u2019 we must not be conformed to the world, we must _become\nall things to all men_,\u201d as St. _Paul_ testifies of himself he did,\n\u201c_that by all means he might gain some_.\u201d St. _Paul_ gave sufficient\nproof of his being an undaunted workman, to whom God had given not the\nspirit of fear, but the spirit of power; but what hast thou to shew\nfor thyself? Worldly minded men can become all to all too: but from\nanother principle, by other means, and for quite another end. Canst\nthou express the bold alacrity of St. _Paul_, who was not afraid to\nwithstand St. _Peter_ himself to the face, when the fear of man had\nmade him play the hypocrite, _so that_ others _also were carried away\nby his dissimulation_? It is certainly a great piece of wisdom, so to\nbecome weak with the weak, as not to lose any thing of our own strength;\nso to become all to all, as to stand free from all manner of hypocrisy.\nExamine then thyself, whether the serpent, with his prudence, hath not\nperverted thy mind from the simplicity in Christ. There is no cloak\nthat more plausibly covers the fear of man than this: therefore look\nto it, that above all things thou dispatch this enemy.\n\nNeither excuse thy conforming to the world in rich cloaths, banquets,\ndancing, plays, and the like, by saying, \u201cI take no delight in these\ntrifles; but I submit to them, that I may have the more power over\nthem that do.\u201d This is one of the fruits of our modern religion,\nraised on maxims of state-policy: but if we bring it to the test,\nit is altogether inconsistent with _the truth, as it is in Jesus_.\n\u201cBut you are for taking away the abuse of these things, and letting\nthe use remain.\u201d The true children of God, who are crucified to the\nworld, can\u2019t find the least true use in them. When they would avoid\nor prevent any evil, or do any good, either to their own souls, or\ntheir neighbours, they have no need of the devil\u2019s rattles, but fly\nto their God, and commit their whole cause to his direction. They\nrest themselves, while they use only such measures as he directs, in\nfull confidence that he will do what is best; and they enjoy even the\nnecessary refreshments of their bodies for no other end, but to spend\nthe strength received thereby, in humble acknowledgment and child-like\nthankfulness, and to renew the vigour of their soul and body for the\nservice of their neighbours.\n\n\n\n\n CHAPTER V.\n\n _Of the means whereby we may be delivered from the fear of man._\n\n\n1. THE first and most necessary of all means is, a constant and earnest\nendeavour to free ourselves from the most dangerous deceitfulness of\nour own hearts. Nothing is a more fatal hindrance of a man\u2019s salvation,\nthan the false conceit that he is already a Christian, and so has\nno more need of laying the foundation of repentance, or of the first\nconversion to God.\n\nThere is no error which it is more difficult to remove than this,\nespecially in a minister; who, having undertaken to shew others the\nway to heaven, presupposes that he is himself therein. And because he\nsees but little difference between himself and his hearers, and knows\nnothing of a saving change of heart, he by wholesale takes them all for\nChristians; and, like a blind Pharisee, reproves nothing but outward\nvices. His own inward part being not yet cleansed, he cannot awaken\nothers out of their slumber, and bring them over from their false,\nimaginary faith, to a true, living one, working by love. And by means\nof these unconverted preachers, destitute of all experimental knowledge\nof spiritual things, whole parishes, cities and countries, are\ncountenanced in their carnal security.\n\nNow, when God is pleased to send forth faithful witnesses of his truth,\nto awaken men out of their spiritual slumber, then is the devil most\nbusy to second this security with the fear of man; one fearing this,\nanother that, so that both together choak the truth of God in the heart.\nThe best advice that can be given to a man in this case is, that he\nthoroughly search into his own condition, according to the tenour of\nthe word of God, that he may not be deluded with vain hopes. By this\nmeans he may come to a full assurance of the state of his soul, and\nfeel the Spirit of God witnessing with his spirit, that he is a child\nof God: but till he will thus search into the bottom of his heart, he\ncannot be freed from this fear. Nor will he be able to make a right use\nof any means at all that may be offered him: for without the power of\nthe Holy Ghost, which till then he cannot have, a man will never get so\nfar as to eye God only in all his actions; and till he does this, it is\nimpossible he should discharge his duty without the fear of man.\n\n2. As the want of self-denial is one of the chief causes of the fear\nof man, it will be absolutely necessary, in order to the subduing of\nit, to labour after a true self-denying frame of spirit: for as long as\nwe fear the loss of our ease, or goods, or honour, or greatness in the\nworld, so long we shall be loth, by a close following the steps of our\nLord, to incur the displeasure of men; till therefore a man _renounceth\nhimself, he cannot be his disciple_. But when once we seek no honour,\nbut what cometh from God, nor any pleasure, but that of doing his will,\nwe shall find it easy to confess the truth, with undauntedness, both in\nword and deed.\n\nLet him then, who will come after Christ, _deny himself, and take up\nhis cross daily, and follow him_. And he that begins to be a proficient\nin this, will find the fear of man vanishing of itself: for why do we\nfear men? For no other reason, but because we are afraid of the cross.\nAnd why do we fear the cross? Because we understand not the infinite\ngood that lies hid in it. Because we apprehend not, that, since the\nfall, whatever is really good, must spring up under the cross.\n\n3. And that we may never be weary of bearing it, or faint in our minds,\nwe should frequently and deeply meditate on the vanity, and even\nnothingness of this world, this idle dream, this vanishing shadow; on\nthe nothingness of man himself, a worm, a vapour, a leaf driven by the\nwind; even in his best estate, _walking in a vain shew, and disquieting\nhimself in vain_; on the glorious Majesty of the Almighty Creator of\nheaven and earth, and the unspeakable joys that are at his right-hand\nfor evermore; on the several degrees of that glory, which shall be\nproportioned to our several degrees of obedience: and in particular,\non the mighty rewards annext to the denial of ourselves, and chearful\ntaking up our cross.\n\n4. The servants of Christ find this also a sure means to conquer,\nwhen they are assaulted by the fear of man, to enter immediately\ninto deep meditation on the bitter passion of our Lord. This is the\nantidote which St. _Peter_ prescribes, _\u2666beloved, think it not strange,\nconcerning the fiery trial, which is to try you; but rejoice, inasmuch\nas ye are made partakers of the sufferings of Christ_. Ephesians iv.\n12.\u2015\u2015And so St. _Paul_, _Consider him, that endured such contradiction\nof sinners against himself_. And again, _We always bear about in the\nbody the dying of the Lord Jesus, that the life of him also might be\nmade manifest in our mortal body_.\n\n \u2666 \u201cBelovloved\u201d replaced with \u201cbeloved\u201d\n\nThis is the true apostolical mind, which few apprehend: but those\nwho do apprehend and obtain it, tread in the same steps, and declare\nthemselves servants of the living God in true chearfulness of faith.\nThey are not afraid _of the terror of men, but sanctify the Lord God\nin their hearts_: having determined _to know_ and regard _nothing but\nJesus Christ, and him crucified_.\n\n5. Add to this, the consideration of those faithful champions of Christ,\nmentioned in the scriptures, as well as other histories. This was the\nway St. _Paul_ took to encourage them that were weak in faith, in the\n11th chapter of his epistle to the _Hebrews_; which being an excellent\nabstract of the whole Old Testament, ought to be more especially\npondered by us, and applied for the support of our faith, in all\noutward and inward temptations. The histories likewise of the primitive,\nas well as later martyrs, were they more attentively considered, would\ncontribute much toward our attaining a true boldness of faith, so\nnecessary for our Christian warfare.\n\nBut chiefly (I repeat it again) _Look ye unto Jesus, the author and\nfinisher of our faith_. Consider him, (or as the Greek word properly\nsignifies) make a comparison, between what Christ hath suffered, and\nwhat ye suffer. Consider what proportion there is between the two: for\nsure it is, if you will be his followers, you must be ever determined\nand prepared _to resist even unto blood, striving against sin_.\n\nThis it was that so powerfully inspired St. _Paul_ to expose himself\nto all manner of sufferings, For the mark he always had in his eye was,\n_To know Christ, and the power of his resurrection, and the fellowship\nof his sufferings, being made conformable unto his death_. And St.\n_Peter_, from the same ground, saith, _If when you do well, and suffer\nfor it, ye take it patiently, this is acceptable with God. For even\nhereunto were ye called; because Christ also suffered for us, leaving\nus an example, that we should follow his steps._ Christ himself also\ngiveth us the same instructions: _Remember the word which I said unto\nyou, The servant is not greater than his Lord. If they have persecuted\nme, they will also persecute you._ Wherefore, if any man would in good\nearnest be rid of the fear of man, let him eye continually the example\nand image of Christ; and know assuredly, he cannot be happier than when\nhe cometh up to the nearest conformity with his suffering, crucified\nLord. If his love be sincere, it will kindle in his heart an ardent\ndesire to be like unto him: and this desire will dispel all the fear\nof man; because it makes the cross, which is so bitter to the flesh,\ndelightful to the spirit; so that it can no more hinder his drinking\ngladly _the cup which his father hath given him_.\n\nNay, St. _Paul_ assures us, that a man not only overcomes thereby,\nbut that he is _more than conqueror_; intimating, that by this victory\nhe gains an inconceivable advantage over all the sufferings that can\nbefal him for the gospel\u2019s sake. _Who shall separate us from the love\nof God? Shall tribulation, or distress, or persecution, or famine, or\nnakedness, or peril, or sword: nay, in all these things we are more\nthan conquerors._ Nor does he stop here, but expresses the undaunted\nchearfulness of his heart yet more emphatically; _I am persuaded that\nneither life, nor death, nor angels, nor principalities, nor things\npresent, nor things to come, nor heighth, nor depth, nor any other\ncreature, shall be able to separate us from the love of God_. Let us,\ndear brethren, in like manner, press on in spirit into the living and\npowerful fellowship of Jesus Christ: so that we may _live no more, but\nhe may live in us; and the life which we now live in the flesh, we may\nlive by the faith of the Son of God, who loved us, and gave himself for\nus_. Thus all fear will soon vanish out of our heart, and the joyful\nSpirit of Christ will fill up the room it had there, and make us grow\nin strength, comfort and encourage us in all our combats, and afford us\na continual train of victories.\n\n6. Let us then apply ourselves to God in earnest prayer, that he would\nbe pleased to vouchsafe us this spirit, even _the spirit of power,\nand of love, and of a sound mind_. This is not of us, but the free gift\nof God; which gift he is most ready to impart to those who heartily\npray for it. Let us then ask, that we may receive: and more especially\nat such times, when we are called to act any thing that requires\nsome exerting of the power of faith, let us have a care to do nothing\naccording to our own fancy, but, in the first place, lay it open before\nGod in prayer, and then set upon it, armed with the whole armour of God.\n\n7. Now, as Jesus Christ is he that can most certainly deliver us\nfrom all fear of man; so none can teach us better than he himself, by\nwhat means we must fight against it. And this he hath carefully done,\nespecially in the latter part of his state of humiliation, leaving his\ndisciples, in his farewel discourse to them, St. _John_ 13, 14, 15, 16,\n17 chapters) a most effectual medicine against it. Now the chief point\ninsisted on herein is, his promise of sending the Holy Ghost to his\ndisciples; whom also he calls the Comforter, because he drives away all\nfear of man out of the heart, filling and overflowing the same (which\nbare reason cannot do) with a stream of life and power.\n\nTherefore, let him that would be a follower of Christ in truth, read\nand consider this with due application: and then with full assurance\naccept of and rely upon this his promise: and with filial freedom\nand confidence pray to Christ to make it good unto him. And verily if\nwe do bear reproach for his name\u2019s sake, _the Spirit of glory and of\nGod resteth upon us_. And since Christ himself is so near to them who\nsuffer for his sake, that thereby they become habitations of God, upon\nwhich the glory of God resteth, yea, which are filled with the Spirit\nof glory and of God; should we not, when tempted to fear man, be\nstrongly moved thereby, to resist the temptation with all our might,\nand stedfastly to believe that the power of God will be perfected\nin our weakness? And what a comfort it is, that the Spirit himself\n_helpeth our infirmities_? Yea, and _maketh intercession for us\nwith groans that cannot be uttered_? That is, most powerfully, and\nin a manner altogether inconceivable by human reason: he being our\ncontinual advocate in heaven, and in the council of the Holy Trinity,\nbequeathed to us by Christ, as long as we continue orphans in this\nworld. Nay, Christ himself, who is at the right hand of God, ever\nmaketh intercession for us. O that we were thoroughly sensible of the\njoy and readiness lodged in the heart of God, to support all those\nwho, seeking all their help from him alone, rely wholly on his paternal\ngoodness! How easily then should we get rid of the fear of man, and\neven blush for shame, that we had ever been diverted by it from any\ngood undertaking!\n\n*8. But all these means will nothing avail, if we consult in any thing\nwith flesh and blood, or with other fearful men. As ever therefore we\ndesire to be made free, we must either wholly forsake these persons,\nand avoid all conversation with them, or at least, use it so far as\nabsolute necessity requires with the utmost caution and circumspection.\nMany have undertaken a good thing in readiness of faith, but while they\ndid not set about it immediately, without conferring with flesh and\nblood, but first asked the advice of this and another friend, they gave\nover the design, and stifled the gift of God that was in them. Indeed\nit is not to be expressed how many useful designs are by this means\nhindered and laid aside. Doubtless, we ought not to rely too much on\nour own prudence, or to slight the advice of experienced men: but we\nmust beware too of the other extreme, of _being tossed about with every\nwind of doctrine_: for it is a good thing that the heart be established;\nwhich stability is obtained by faith, but is easily lost again by the\nfearful talk of those that have little faith.\n\n9. On the contrary, let us confer with the holy apostles, and observe\nthe unusual earnestness wherewith they labour to free every one that\nnameth the name of Christ, from the fear of man. Would you know with\nwhat weapons they armed themselves against it, _as good soldiers of\nJesus Christ_? Why they _took unto them the whole armour of God, and\nso were able to withstand in the evil day_. And thus may you gain the\nvictory, which you will never be able to obtain by human weapons, such\nas wit and learning.\n\n10. Indeed, not only the writings of the apostles; not only all holy\nwrit, from the beginning thereof to the end; but heaven and earth, yea,\nand all the creatures of God would assist us, would we consider them\nwith a believing heart. Doth not our Saviour, to reproach our idle\nfear, send us even to the sparrows for better information? _Are not\ntwo sparrows sold for a farthing, and one of them shall not fall to the\nground without your Father?_ Nay, he directs us to the very hairs of\nour head, saying, _But the very hairs of your head are all numbered_.\nElsewhere, he takes the grass of the field to witness against our\nlittle faith: and all this to expose our horrible unbelief, and to\nrepresent to us in a clear light, that a man by faith becomes the most\nglorious, and by unbelief the most base and miserable of all creatures.\n\n11. Stand fast therefore, as becomes those to whom are made all those\nglorious declarations; _ye are a chosen generation, a royal priesthood,\nan holy nation, a peculiar people_; which plainly alludes to _Exodus_\nxix. 3\u20124. where we find these emphatic expressions of God; _ye have\nseen what I did unto the Egyptians, and how I bare you on eagles wings,\nand brought you to myself. Now therefore, if ye will obey my voice\nindeed, and keep my covenant, then ye shall be a peculiar treasure\nunto me above all people. For all the earth is mine: and ye shall be\na kingdom of priests, and an holy nation._\n\nNow, not only _Israel_ after the flesh, but all the people of God,\nhave a right to lay claim to, and comfort themselves with all these his\nglorious promises. And to what purpose did he make them? Was it not to\nassure all his servants, that none, how powerful soever, should be able\nto hurt them, as long as they continue faithful in his covenant? Nor is\nit possible for the whole world to hurt one that entirely relies on his\npromises. For he who trusts in God, doth by this faith so unite himself\nto the power of the living God, that thereby he becomes much stronger\nthan the whole world, whether visible or invisible.\n\nThis precious promise of God, concerning the royal priesthood of his\nsaints, was confirmed and sealed by the death and blood of the Son of\nGod. _Jesus Christ the faithful witness, the first begotten from the\ndead, and the prince of the kings of the earth, hath loved us, and\nwashed us from our sins in his own blood, and hath made us kings and\npriests unto God and his Father._ Let every Christian then demonstrate\nhimself to be one of these royal priests, by breaking through all\ndifficulties, in true chearfulness of faith, which he is willing to\ngive to all, without respect of persons: by fighting manfully the\nbattles of the Lord, and pressing on for the prize of his high calling.\n\nLet every one that hath by baptism begun to renounce the devil and\nall his works, entirely dedicate himself to the service of the Lord\nof hosts: *Let him deeply consider, with how high and holy a majesty,\nwith how great a monarch (_who indeed, is the only potentate_) he hath\nentrusted his soul and body; and no more _fear them which kill the body,\nbut are not able to kill the soul_. Let him think with himself how\nsecure he is under the protection of so great a King. _He dwelleth in\nthe secret of the Most High; he abideth in the shadow of the Almighty._\nBut let him also duly consider, that he is not to fight this combat by\nhis own strength; but that the captain of the Lord\u2019s hosts, delivering\nhis own sword to him, will arm him with his own power, and say unto\nhim, as he did unto _Joshua_, _I will never leave thee, nor forsake\nthee. Have not I commanded thee? Be strong, and of good courage; be not\nafraid; neither be thou dismayed: for \u2666the Lord thy God is with thee,\nwhithersoever thou goest._\n\n \u2666 duplicate word \u201cthe\u201d removed\n\nIn fine, renew thyself in the daily spirit of thy mind, and draw life\nand nourishment from the word of God. Stir up thyself in prayer, and\nstrengthen thyself with the company of other faithful Christians: since,\n_where two or three are gathered together in his name, there is Christ\nin the midst of them_. Thou oughtest to _stir up the gift of God_, the\nchild-like, chearful spirit always, and without intermission, even as\na fire, by constant blowing is kept up to a flame. Press towards higher\ndegrees of faith, by pondering the promises of God, and continually\nexercising thy love to thy neighbour, with all singleness of heart,\nto the uttermost of thy power, wherever God giveth thee opportunity.\nFor nothing conduces more to the increase of faith, than a continual\nexercise of it.\n\nAnd if a man know himself to be naturally bashful and fearful, let him\nwith the greater earnestness assault this enemy, and labour to keep a\nconscience void of offence, lest his natural fearfulness grow upon him.\nLet him have a care, in the beginning, not to make himself the slave\nof other men, especially of them that are in high places; but behave\nhimself always as a faithful servant of God, in all discretion and\nhumility. Or, if he has at first fallen short, let him the more now\nencourage himself in God, to obey him henceforth rather than man; not\nsuffering himself to be any more shaken either by force or subtilty.\nHe ought to lift up his head in the power of Christ, though under the\nhardest combat; and to make the glory of God his whole and sole end,\nin all he does, or leaves undone. Blessed is he that thus standeth his\nground in all combats and assaults; he shall go from faith to faith,\nfrom strength to strength, and finally overcome all things with Christ.\n\n\n\n\n CHAPTER VI.\n\n _Of Christian discretion._\n\n\n1. AS flesh and blood is commonly inclined either to exceed or fall\nshort in matters of duty; so it is easy, while we avoid the fear of man,\nto run into presumption, rashness, and inconsiderateness. Therefore it\nis necessary that we be continually on our guard, that so our boldness\nmay be ever tempered by wisdom; that wisdom I mean which cometh from\nabove, and is called by St. _Luke_, _the wisdom of the just_. And so\nSt. _Paul_ stiles it the spirit of a sound mind: _God hath not given\nus the spirit of fear; but of power, and of love, and of a sound mind_.\nFor indeed one spirit works all this in man; and through him again in\nothers; making him not only discharge his duty with undaunted courage,\nand giving him a pure desire to promote nothing but the glory of God,\nand the good of his neighbour, but enabling him also, in all his doings\nand sufferings, to behave with divine prudence and wisdom. And _if any\nlack this wisdom, let him ask of God, and it shall be given him_. It\nshall surely be given him, who continually keeps a watchful eye over\nhis own spirit; who is ever humbling himself in the sight of God; and,\nlike a helpless infant, praying to God for discretion and understanding,\nand taking the word of God for his constant counsellor.\n\n2. Where this foundation is laid, we need not fear any hurt from the\nboldness of faith. And though perhaps, for want of experience, it\nmay not always be exerted in due time and place, yet we are to take\nheed, as soon as we are sensible of it, not to be too much dejected\nfor this imperfection; but to praise God, who therefore shews us our\nfailings, that we may mend them, and who will himself supply what is\nyet behind. And whenever we observe such failings in others, we ought\nto be particularly cautious how we judge them. For God will not judge\naccording to our, but according to his own mind; and _out of the mouths\nof babes and sucklings he hath_ often _perfected praise_.\n\nBut hereby we do not in the least reflect upon any one, who, from a\nlong experience in the ways of the Lord, doth, in the spirit of love,\nmind his brother of the failings, which have overtaken him in any of\nhis actions. By this he doth not stifle any good that is in him, but\nrather prunes the good tree from its superfluous, irregular shoots,\ntaking care of, and having an eye over it, that it may bring forth its\nfruit in due season.\n\n3. And that we may be assured of so doing, we must, before all\nthings, consider, that as there is no true faith, without repentance;\nso neither can there be any true boldness of faith, unless a man\nexercise himself daily in it. For the undauntedness of faith is no such\ngroundless rashness, as is found in a wild soldier: but it is the fear\nof God, which having taken possession of the heart, expels the fear of\nman; and where the spirit of man is truly humbled, and broken under the\nmighty hand of God, there the Spirit of God dwells and exerts itself\nso gloriously, that there is no room for the flesh to boast. Let no man\ndeceive himself. There is no true faith, without holiness of heart and\nlife. Whatever is separate from this, cannot last long, be the\nappearance of it ever so glorious.\n\n*4. Again, the true boldness of faith, is known, by its continually\nworking by love. By faith a man is made a lord over all; but by love a\nservant of all. By faith he is a king; but by love a spiritual priest,\nministring, not lording, in Christ\u2019s sanctuary. Now when a man doth not\nabide in love, but is swayed by anger, hatred, or the like, and perhaps\nbreaking out in scoffing, railing, or bitterness, he must not pretend\nto boldness of faith: and though he may have had some \u2666degree of it\nbefore, it is now corrupted and lost. Therefore in this case, a man\nought first to humble himself before God, and when he is sincerely\nrenewed in the spirit of his mind, then to press on again in the work\nof faith, the patience of hope, and the labour of love.\n\n \u2666 \u201cdegreee\u201d replaced with \u201cdegree\u201d\n\n5. To keep up this boldness, we must continue in prayer, and in child\nlike communion with God; for by this the mind is best guarded from vain\nexcursions, and inspired with meekness towards all men. And whoever,\nby humble, fervent, and constant prayer, labours after a stricter\nunion with God, will not only be fortified against all precipitancy\nand hastiness of spirit, but also against tempting God; of which men\nof little faith are particularly careful to caution him.\n\n6. Neither doth this boldness of faith at all interfere with the\nobedience which inferiors of every kind owe their respective superiors;\nonly remembring, that we are never to pay any one so unlimited,\nblindfold an obedience, as to prefer the authority of man before the\nclear command of God.\n\nThis caution is highly necessary; there being but too many who think\nthey act entirely in faith, when indeed they are only following their\nown fancy, without any warrant from the word of God. And this distemper\nis the more dangerous, the less remedy can be applied to cure it.\nFor those that _walk in the light of the fire of their own kindling_,\nif they are advised to true humility, discretion, and obedience, are\napt to suspect that it proceeds from a design of lording over their\nconsciences; and that all the advice given them, is no better than the\nfruit of unbelief, and the fear of man. They think themselves happy\nthat they do not adhere to men, without taking notice how deep they are\nenslaved to themselves. But he is truly wise who humbles himself more\nand more, and is always ready to submit to all men. For where humility\nis, the enemy finds no room for his most dangerous temptations.\n\n7. Let us then continually join the exercise of daily repentance, the\ndenial of ourselves and of our own wills, of true humility, obedience,\nsubmission, prayer, of the meekness and patience of Christ, of hearty\nlove for our brethren, and compassion for their failings, and all other\nvirtues that flow from the wisdom which cometh from above. Let us, I\nsay, join and knit all these together with the chearful exercise of\nfaith and trust in God. Let us excite one another, with comfortable\nwords, to cast \u2666off all fear of man. Wheresoever God hath wrought a\ngood will, let us take heed of damping it in any of the least members\nof Christ; but let us cherish it by the word of the gospel, and by the\nrules of true Christian discretion, keep it within such bounds, as may\nbring it to a fuller and more substantial maturity.\n\n \u2666 \u201cof\u201d replaced with \u201coff\u201d\n\n\n\n\n CHAPTER VII.\n\n _Of the good which arises from the boldness of faith,\n conquering the fear of man._\n\n\n1. THE eleventh chapter to the _Hebrews_ lays an ample foundation for\nreflections on the glorious effects of faith, and on that power of God\nwhich hath at all times so exerted itself in true believers: but here\nit will be necessary to bid you take heed of making God changeable, by\nsaying with the unbelieving world, \u201cThis indeed has been done formerly,\nbut now miracles are ceased.\u201d For by this false maxim, suggested from\nthe bottomless pit, the highest dishonour is thrown upon the living God,\nall his promises are made void, all the examples he hath set before our\neyes are absolutely useless and impertinent; yea, and all his calls and\nallurements to an active faith, are rendered null and insignificant.\nAnd whereas, in truth, we have none to blame but ourselves, for not\ntreading in the same footsteps of faith, in which the saints of old\nwalked; and consequently, for not seeing the glory of God as they did,\nwe hereby cast all the blame upon God, and the difference of times:\nwhereas the difference, in reality, lies not in the times, but in the\npersons.\n\nFor though it cannot be said, that every believer now must do the very\nsame works that were done by _Abraham_ or _Moses_, yet ought every one\nto \u201c_follow the faith_\u201d of these holy men, and to exert the same with\nfull power and energy, in that state and condition wherein God hath\nplaced him, and in those circumstances that daily offer; and in so\ndoing he may be fully assured, that he (as well as they) shall see the\nglory of God. And with such a heart and mind are the scriptures to be\nread, and the examples and glorious effects of faith to be considered,\nthat so we may receive strength and holy boldness, more nearly to unite\nourselves with God, and to enjoy his infinite love and faithfulness in\na more ample and abundant manner.\n\n2. Now because faith, though it be so high and precious a gift of\nGod, is not commonly esteemed according to its dignity, it is the more\nneedful to observe, what the scripture throughout teacheth, that all\nthe good which was ever wrought in the world by man, was done by faith;\nwhereby men are so united to God, that \u201c_all things are possible_\u201d\nto them. Wherefore it is highly necessary, with all plainness and\nearnestness, to represent, not only to the world, but to the children\nof God too, that faith is something far more glorious than reason can\nconceive or express; for till a man is sensible of this, he is utterly\nunable to comprehend what an inestimable treasure it brings with it.\nBut when once he comes to know that it is the substance \u1f51\u03c0\u03cc\u03c3\u03c4\u03b1\u03c3\u03b9\u03c2,\nthe ground and bottom of things hoped for, whereon, as an immoveable\nfoundation, all the inconceivable goods we hope for, do rest; and an\n\u2666\u1f14\u03bb\u03b5\u03b3\u03c7\u03bf\u03c2, or convincing evidence and testimony of the Spirit, which\nassures us beyond all doubt of things not seen: I say, where faith\nis thus known and felt in a man\u2019s heart, then he sees the advantage\nof that faith which overcometh all fear of man, and is of so large a\ncompass, as to contain all, and more than all we can ask or think.\n\n \u2666 \u201c\u1f14\u03bb\u03b5\u03bd\u03c7\u03bf\u03c2\u201d replaced with \u201c\u1f14\u03bb\u03b5\u03b3\u03c7\u03bf\u03c2\u201d\n\nFor then he discovers, that it is faith which delivers a man from all\nevil of soul or body; and on the other hand, puts him in possession of\nsovereign bliss, and fills him with the fulness of God; yea, and that\nwhenever (either in the Old or New Testament) he would perform any\nthing great and glorious, he hath always employed those whom faith had\nset free from the slavish fear of man. A single man, setting aside the\nfear of flesh and blood, and going forth in the name of the living God,\nhath frequently saved a whole nation. And what was more remarkable in\nthe apostles, at their beginning to preach the gospel, than their great\nboldness; at which the high-priest, scribes, and elders stood amazed?\nAnd for this reason they are set before us as examples; teaching, by\nthe victory of their faith, to confess Christ before all men without\nfear, and bear his cross, that we may partake of his glory.\n\n\n\n\n Reflections upon the conduct of\n HUMAN LIFE;\n With reference to learning and knowledge.\n\n Extracted from Mr. NORRIS.\n\n\n\n\n The PREFACE.\n\n\nSINCE _the great happiness or misery of human life depends wholly upon\nthe right or wrong conduct of it, he that shall point out any of its\nirregularities or mistakes, is a universal friend, a promoter of the\npublic happiness. And the more severe his censure is, provided it be\njust, the more serviceable it may be._\n\n_Especially, if the irregularities he points out are not only important,\nfrequent and inveterate, but such as lie secret and unobserved,\nand have all along passed under the notion of excellencies. He that\nreflects upon such misconducts as these, obliges by his discovery as\nwell as reproof._\n\n_This consideration has occasioned the following reflections upon the\nstudy of learning and knowledge; the greatest faults of which, by a\nkind of unaccountable superstition are canonized \u2666for virtues._\n\n \u2666 inserted word \u201cfor\u201d per Errata\n\n_The truth is, the light that divulges other miscarriages will be sure\nto hide these. For beside that they are visible only to a few (since\nnone can judge of the faults of the learned without learning) those few\nthat do discern them, have seldom ingenuity enough to acknowledge them.\nFor either they are so proud as not to be willing to own themselves to\nhave been so long under a mistake; or so ill-natured that they don\u2019t\ncare others should be directed to a better way than they themselves\nhave travelled in._\n\n_In the following reflections I have endeavoured to mark out some\nof these less observed misconducts, wherewith I myself have been too\nlong imposed on, and which after all my conviction (so deep are the\nimpressions of early prejudice) I can hardly yet find power to correct.\nFor education is the great bias of human life, and there is this double\nwitchcraft in it, that \u2019tis a long time before a man can see any thing\namiss in a way he is used to, and when he does, \u2019tis not very easy to\nchange it._\n\n_I can easily divine how these reflections will be received by some of\nthe rigid votaries of old learning. But if they are of service here and\nthere to an ingenuous and unenslaved spirit, I shall not much regard\nthe magisterial censures of those, whose great and long study has had\nno better effect upon them, than to make them too wise for conviction._\n\n\n\n\n The First\n REFLECTION.\n\n\n _Wherein the general conduct of human life is taxed, for placing\n learning in such things as are little or nothing perfective of\n the understanding._\n\n1. AS there are two faculties in man, understanding and will; so there\nis a double conduit of human life, intellectual and moral. The moral\nconduit of men has been continually exposed, ever since preaching and\nwriting have been in the world. But it has fared otherwise with the\nintellectual, which stands not so fair a mark, nor has been so often\nhis. Not that it is really less faulty, but because its faultiness is\nless notorious, lies further in, and must be drawn forth into view by a\nchain of consequences, which few have either discernment enough to make,\nor patience enough to attend to.\n\n2. The chief irregularities of it are three, respecting the end, the\nmeans, and the degree of affection.\n\nFirst, The placing learning in such things as are little or nothing\nperfective of the understanding.\n\nSecondly, The undue and irregular method of prosecuting what is really\nperfective of it; and\n\nThirdly, The too importunate pursuit of knowledge in general.\n\n3. First, Men generally place learning in such things as are little or\nnothing perfective of the understanding. This, I confess, is a severe\ncharge, as it fastens an imputation of folly upon the learned order:\nand not only so, but in that very thing wherein they think their\nwisdom consists. Learned men do indeed often, not only own but affect\nignorance in things beside their profession. But to censure them as\ndefective in that one thing they pretend to, to make that their blind\nside where they think they see clearest, to maintain, that they are not\nonly not really knowing, but that generally they don\u2019t so much as know\nwhat true knowledge is; this is so high a charge, that even those who\nmay be convinced of the truth, will scarce forgive the boldness, of it.\n\n4. That the truth of it may appear, I shall first briefly observe, what\nknowledge is perfective of the understanding, and then shew, that the\ngenerality of the world place learning in that which is not so.\n\n5. And, first, I grant the knowledge of all those truths is perfective\nof the understanding, which are the matter of those arts and\nsciences, that are built upon stable and immoveable foundations, such\nas divinity, metaphysics, geometry, together with those unchangeable\nrules and measures of reason and consequence, which lead us to all\nother knowledge, and are the subject of that art we term logic. And\naccordingly I allow him to be a truly learned and knowing man, who has\nfurnished his mind with bright and clear ideas, lodged them orderly and\nregularly in his head, and settled the relations and consequences of\none to another. He that is able to think clearly (for so much a man\nknows, as he understands distinctly, and no more) to judge truly and\nsolidly, and to reason dependently and consequentially.\n\n6. But this is not the measure which the \u2666generality of the world has\nthought fit to proceed by. Learning is generally placed in a sort of\nknowledge, widely different from this. The world does not esteem him\na learned man, whose learning has cleared his understanding, who is\narrived at distinctness of conception, and is a thorough master of\nnotion and discourse. No, it will cost great pains, great labour of\nmind, and closeness of thinking to attain to this. This therefore must\nnot be learning, but something else must, that is easier to be attained,\nthough little or nothing perfective of the understanding. And in such\nknowledge it is generally placed.\n\n \u2666 \u201cgerality\u201d replaced with \u201cgenerality\u201d\n\n*7. For, first, It is reckoned a notable point of learning to\nunderstand variety of languages. This alone gives a man a title to\nlearning, without one grain of sense; and on the other side, let a man\nbe an angel for notion and discourse, yet unless he can express the\nsame thought in variety of words, he may go for a rational, but will by\nno means be esteemed a learned man. Now is it not a strange thing, that\nso much stress should be laid on so very a trifle? For what am I the\nbetter for being able to tell, what \u2019tis a-clock in twenty languages?\nWhat does this signify to the perfection of my understanding? Words\nare purely in order to sense: and are therefore of no farther value,\nthan as they help either to learn or to communicate it. Therefore, to\naffect them for themselves, is to turn the means into the end, than\nwhich nothing is more absurd. And yet this vain piece of pedantry\nhas prevailed all the world over, and with some to that degree, that\nthey have confounded ideas with words, and have made all science to\nterminate in the latter. Thus Mr. _Hobbes_ makes reason to be nothing\nelse, but \u201c_Sequela Nominum_, a well-ordered train of words.\u201d Never\ncertainly was a plainer argument of the great degeneracy of mankind.\nAnd tho\u2019 all the multipliers of tongues are not comprehended under this\nlatter charge, yet it may concern them to consider, how great a folly\nit must be to place learning in that, which is one of the greatest\ncurses upon earth, and which shall utterly cease in heaven.\n\n*8. Again, it passes for an extraordinary part of learning to\nunderstand history: that is, in other words, to know what a company\nof silly creatures called men, have been doing for almost these six\nthousand years. Now, what is my understanding the perfecter for this?\nI deny not, that there are some matters of fact, as the more remarkable\nturns of ecclesiastical history, and the greater revolutions of the\ncivil world, which are of moment to be known; because, by discovering\nto us the conduct of divine providence, they supply us with occasions\nof acknowledging and adoring the wisdom and goodness of God. Neither\ndo I deny, that there are many other historical passages, which may\nbe of moment to be known; tho\u2019 not as perfective of our understanding,\nbut as touching our interest. And so it may be of moment to me to know,\nthe clock has struck one, if I have made an assignation at that time;\nbut sure the bare naked theory of the clock\u2019s having struck one, will\nadd but little to my intellectual perfection. The most trivial matter\nof fact in the world is worth knowing, if I have any concern depending\nupon it: and the greatest without that, is utterly insignificant. So\nthat \u2019tis not from perfecting of our understanding, but from the\nrelation they have to our interest, that these things deserve to be\nknown.\n\n*9. I would desire the great magnifiers of history only to answer\nme this one question. Suppose such and such matters of fact, in the\nknowing which they perhaps glory more, than the actors themselves did\nin the doing them, had never been done? Suppose _Fabius_ had never\nweathered out _Hannibal_ by delays, nor _Cyrus_ took _Babylon_ by\ndraining the river into the ditches: what diminution would this have\nbeen to the perfection of their understanding? They cannot say it would\nhave been any. And why then should the knowing them now they are done,\nbe reckoned an addition to it? And yet we find it is so, and that men\nstudy these things, not only for their use, (that we allow) but for\ntheir mere theory, placing learning in such history as has nothing\nto commend it, but only that it tells you, such and such things were\ndone. Of this impertinent sort is the greatest part of the _Roman_\nand _Grecian_ history: which, had not the world voted it for learning,\nwould no more concern a man to know, than that a bird has dropt a\nfeather upon the _Pyrenean_ mountains.\n\n10. Again, it passes for a notable piece of learning to understand\nchronology: to be able to adjust the intervals and distances of time,\nwhen such a man flourished, when such an action was done, and the\nlike. Now I deny not, but it may concern some to know these things,\nwho have any interest depending upon it. It may concern some to know,\nfor instance, that there is a twofold date of the victory at _Actium_,\nthe one reckoned from the fight there, the other from the taking of\n_Alexandria_. But however useful it may be to know this, yet certainly\nas to any intellectual perfection that accrues by it, it must needs\nbe a very unedifying stuffage of the head; altho\u2019 \u2019tis so generally\naccounted a great accomplishment and enrichment of it.\n\n*11. There are many other things which the humour of the world has\nturned up for learning, which ignorance will never be the better for,\nand which wisdom does not need. Thus \u2019tis counted learning to have\ntumbled over a multitude of books, especially if great ones, and old\nones, and obscure ones; but most of all, if manuscripts, the recovery\nof one of which is reckoned so much added to _the common-wealth of\nlearning_, as they call it. Hence a _well-read_ man signifies the very\nsame as a _learned_ man in most men\u2019s dictionaries: and by _well-read_\nthey don\u2019t mean one that has _read well_, that has cleared and improved\nhis understanding by his reading, but only one that has _read much_,\ntho\u2019 perhaps he has puzzled and confounded his notions by doing so.\nThus again, it goes for learning, to be acquainted with men\u2019s opinions,\nespecially of the ancients; to know what this or that philosopher held,\nwhat this or that author says, tho\u2019 perhaps he says nothing but what\nis either absurd, or obviously true. What, for instance, can be more\nabsurd; than that fancy of _Empedocles_, that there are two semicircles\ncompassing the earth betwixt them, one of fire, the other of air; and\nthat the former makes day, and the latter night? And yet to know this\nis learning! What can be more obviously true, than that grave doctrine\nof _Aristotle_, that privation must go before the introduction of the\nform in all generation? Or, that a thing must lose one form, before it\ncan take another? And yet \u2019tis learning to know that he taught this!\nTo know the thing is nothing: but to know that _Aristotle_ taught\nit, that is learning! Nay farther, tho\u2019 I am able to demonstrate the\ncirculation of the blood, or the motion of the earth, yet I shall not\nbe admitted into the order of the learned, unless I am able to tell,\nthat _Copernicus_ discovered the one, and _Harvey_ the other. So much\nmore learned an atchievment it is, to know opinions than things! And\naccordingly those are reckoned the most learned authors, who have\ngiven the greatest specimens of this kind of knowledge. Thus _Picus\nMirandula_ is more admired for his examination of the doctrine of the\nPagans, than any of them were for what they delivered.\n\n12. Now what an unreasonable imposition is this, that tho\u2019 a man can\nthink and write like an angel himself, yet he must not be accounted a\nman of learning, unless he can tell what every whimsical writer hath\nsaid before him? And how hard will it fall upon those, whose lot is\nto breathe in the last ages of the world, who must be accountable for\nall the whims and extravagancies of so many centuries? And yet this is\nmade so great a part of learning, that the learning of most men lies in\nbooks rather than in things. And among authors, where one writes upon\nthings, there are twenty write upon books. Nay, some carry this humour\nso far, that \u2019tis thought learning to know the very title of books\nand their editions, with the time and place when and where they were\nprinted. And many there are who value themselves not a little on this\nmechanical faculty, tho\u2019 they know no more of what is in them, than\nthey do of what is written in the rolls of destiny.\n\n13. From this placing of learning in the knowledge of books, proceeds\nthat ridiculous vanity of multiplying quotations, which is also\nreckoned another piece of learning, tho\u2019 they are used so impertinently,\nthat there can be no other end in them, but to shew, that the author\nhas read such a book. And yet it is no such convincing evidence of that\nneither. It being neither new nor difficult, for a man that is resolved\nupon it, to quote such authors as he never read nor saw. And were it\nnot too odious a truth, I could name several of those author-mongers\nwho pass for men of shrewd learning.\n\n14. These and many other such things (for \u2019twere endless to reckon up\nall) are by the majority of the world voted for learning, and in these\nwe spend our education, our study and our time, tho\u2019 they are no way\nperfective of our understanding. So that in short, the charge of this\nreflection amounts to thus much, that learning is generally placed in\nthe knowledge of such things, as the intellectual perfection of man is\nlittle or nothing concerned in.\n\n\n\n\n The Second\n REFLECTION.\n\n\n _Wherein the general conduct of human life is taxed for using\n undue and irregular methods, in prosecuting what is really\n perfective of the understanding._\n\n1. IN the preceding reflection the conduct of human life was censured,\nfor placing learning in what is not perfective of the understanding.\nIn the present, it is charged with pursuing what is so, in an undue\nand irregular manner. The other was an error about the end; this is an\nerror about the means: which are the two hinges upon which all prudence\nand imprudence turn.\n\n*2. That the truth of this charge may appear, we are first to determine,\nwhat is the right method of prosecuting that learning, which is really\nperfective of understanding. And this, no doubt, must be an application\nto him, _from whom every good and perfect gift descendeth_. This is the\nright and the only right method of enquiry after that truth which is\nperfective of our understanding. For God is the region of truth, and\n_in him are hid all the treasures of wisdom and knowledge_. This is\nthat great and universal oracle lodged in every man\u2019s breast, whereof\nthe ancient _Urim and Thummim_ was an expressive emblem. This we all\nmay and must consult, if we would enrich our minds with such knowledge\nas is perfective of the understanding. This is the true method of being\ntruly wise. And it is no other method than what we are advised to, by\nthe substantial wisdom of God. _Whoso is simple, let him turn in hither.\nI am the light of the world: he that follows me, or_ (as the word more\nproperly signifies) _he that keepeth company with me, walketh not in\ndarkness_.\n\n3. There are three ways of doing this; the first is, by attention;\nthe second, by purity of heart and life; the third, by prayer. The\nfirst, attention, _Malebranche_ calls the natural prayer of the soul\nto God for farther illumination. For indeed it is a silent address\nand application of the soul to the fountain of light and truth; \u2019tis\nan interrogation of the divine oracle, the eternal word of God, and\na patient waiting upon him for an answer. \u2019Tis in a word, an act of\nintellectual devotion to the Father of Lights, and such as if unfolded,\nbespeaks him in the words of the royal supplicant, _Give me wisdom that\nsitteth by thy throne!_\n\n*4. This is the same with thinking or meditating; and as it is the\nfirst, so it is the directest and most compendious method of science.\nFor this is to go directly to the spring-head, to the lucid fountain of\ngood. \u2019Tis to fix the eye of the mind upon the intellectual sun, which\nmust needs be the most ready way to be enlightened. The more heedfully\nwe \u2666attend to this, we shall not only discover the more, but also\nmore clearly see what we do discover. So a man that calls only a short\ncareless glance upon the milky way, sees only a confused whiteness. But\nwhen he fixes his eye upon it, with steadiness and delay of application,\nhe begins to discern it more distinctly, and a new star every moment\nrises under his inspection: and still the harder he looks, the more\nhe discerns, \u2019till he is satiated with the brightness and multitude of\nlight.\n\n \u2666 \u201cattain\u201d replaced with \u201cattend\u201d per Errata\n\n5. This was the method of the inventers of arts and sciences: they made\ntheir way by mere dint of thinking. This is the method that has been\nused ever since, by the greatest improvers of them; such as _Bacon_,\n_Boyle_, _Harvey_, _Malebranche_, &c. And we may safely prophesy, if\never any extraordinary advancement be made in them hereafter, it will\nbe done by thinking.\n\n6. The second way is, by purity of heart and life: for as vice not only\nproceeds from ignorance, but also causes it, by besotting and clouding\nthe understanding, so purity not only proceeds from knowledge, but also\nproduces it, making the soul see more clearly and distinctly. And the\nsame method is recommended in scripture, _Wisdom_, says the wise man,\n_will not enter into a polluted spirit_. So the angel to _Daniel_,\n_Many shall be purified and made white, and none of the wicked shall\nunderstand, but the wise shall understand_. To this purpose too, is\nthat of our Lord, above repeated; _He that followeth me, walketh not in\ndarkness_; the purity of his heart is a light to his understanding.\n\n7. But to represent this more clearly; there are two ways whereby\npurity of heart serves to the acquirement of knowledge; by natural\nefficacy, and by the divine blessing. And first, by natural efficacy,\neither by clearing the medium, or by assisting the faculty. As to\nthe former, we are assured, not only that the soul now sees through\na medium, and that this medium is the body, but likewise that the\ngrossness of this medium hinders the sight of the soul. Whence it\nfollows, that whatever helps this medium, helps the sight of the soul.\nAnd this purity does; especially that eminent part of it which consists\nin chastity and temperance. For first, it composes the passions,\nespecially that of lust, by that the animal spirits, and by that the\nblood. For the motion of the passions ferments the spirits, and the\nfermentation of the spirits agitates the blood, and by that agitation\nraises all the feculent and drossy parts of it, and makes it like a\ntroubled fountain, thick and muddy. And therefore it is, that men in\nany passion can\u2019t reason so clearly, as when they are in more quiet and\nsilence of spirit. But by purity all this disturbance is allayed, the\npassions are becalmed, the spirits fixed, the fountain of the blood\ncleared up, and so all the inner part of the glass, through which we\nsee, becomes more bright and transparent, more apt to transmit the rays\nof light to the soul, which consequently sees more clearly through it.\n\n8. But this is not all: for purity clears the outward part of the glass\ntoo. First by consequence, because the finer the spirits and blood\nare, the finer will be the threads of the outward veil also. Then more\ndirectly; because temperance refines and subtilizes the texture of the\nbody, and diminishes its bulk and grossness, and unloads the soul of a\ngood part of that burthen, which not only presses down her aspirations,\nbut also hinders her sight.\n\n*9. And as purity thus clears the medium, so it also assists the\nfaculty. And that by the same general way, by composing the passions,\nwhich otherwise not only trouble and thicken the medium, but also\ndivide and disperse the faculty. For the more things a man desires, the\nmore he will be engaged to think on; and the more he thinks on at once,\nthe more languid and confused will his conceptions be. But purity, by\ncomposing the passions, contracts the desires, and by contracting these,\nit contracts also the thoughts; whereby a man is reduced to a greater\nunity, simplicity and recollection of mind; and having but few thoughts\nto divide him, is the better able to think clearly.\n\n10. Purity of heart serves to the acquirement of knowledge, secondly,\nby the divine blessing. It invites not only the Holy Spirit, but also\nthe Father and the Son, even the whole Godhead, to come and dwell\nin the soul. This we are assured of from our Lord\u2019s own mouth: _He\nthat loveth me, shall be loved of my Father, and I will love him and\nmanifest myself to him_. And again, _If a man love me, my Father will\nlove him, and we will come unto him, and make our abode with him_.\nThe chaste and good soul shall not only be loved by God, but be also\nof his council and privacy. This is the beloved disciple, who has the\nprivilege to lean upon the bosom of his Lord, and to be admitted to\nhis most secret communications. And therefore says the psalmist, _The\nsecret of the Lord is with them that fear him_. And of _Ananias_,\n_Azarias_, and _Misael_, who refused to defile themselves with the\nking\u2019s meat, it is said, _That God gave them knowledge and skill in\nall learning and wisdom_.\n\n11. The third and last way of consulting God is by prayer. This also is\na method which the scripture advises us to. _If any of you lack wisdom,\nlet him ask of God, who giveth to every man liberally, and upbraideth\nnot, and it shall be given him._ And this we know was the method\nwhereby the wisest of men obtained his unparalleled wisdom. For as\nwisdom was his choice, so the method of his seeking and gaining it was\nby prayer.\n\n12. Thus have I designed, and by scripture and reason proved, what is\nthe right method of prosecuting that truth which is perfective of the\nunderstanding. And now I think there needs not many words to shew, that\nas learning is commonly placed in what is not perfective of it, so what\nis so, is generally prosecuted by undue methods. For whereas the first\nmethod of acquiring it is by attention or thinking, this is generally\nso little regarded, that few men think less, for the most part, than\nthey who are engaged in the professed study of knowledge. This they\ndon\u2019t reckon any part of study, nor any progress in the stage of\nlearning, but only a graver way of being idle. \u2019Tis then only they\nstudy, when they are hanging their heads over an old musty folio, and\nstuffing their memories with grey sentences and venerable sayings.\nAnd thus they spend their time and their pains, and having scrambled\nthrough a company of books (most of which perhaps were written to as\nlittle purpose as they are read) they think themselves learned men,\nand the world is too often of their opinion, tho\u2019 they have not made\nthemselves master of any sense or notion, nor are able to demonstrate\none single truth upon solid principles, and in a consequential process.\n\n13. And this is the method not only of those who misplace learning,\nbut also of the most of those who place it right. Even these do not\ngenerally think for it, but read for it; seek it not in their souls,\nbut in books. I deny not that reading is one way to knowledge; but\nthen \u2019tis only by accident, as it is a help to thinking. And therefore\nthinking is the only thing to be regarded even in reading; for reading,\nas such, is nothing. And then we read to most purpose, when we are\nthereby most enabled to think. So that thinking is the immediate end\nof reading, as understanding is of thinking. And yet this method is\ngenerally so much inverted, that the main stress is laid upon reading.\nNothing but _read, read_, as long as eyes and spectacles will hold; no\nmatter whether the head be _clear_, so it be but _full_.\n\n14. Again, whereas purity of heart and life is another method of\nattaining true knowledge, \u2019tis a sad as well as just observation,\nthat this is not only neglected by those who sit down contentedly\nin ignorance, but also by the generality of those few that addict\nthemselves to the improvement of their minds. Nay, these, in proportion\nto their number, seem more guilty in this respect than the others, and\nnothing is so common, as to see men of famed learning, who are yet very\ncorrupt in their tempers and lives. Whence some have fancied learning\nan enemy to religion, and cried up ignorance as the mother of devotion.\nAnd tho\u2019 their conclusion be notoriously absurd, yet it must be owned,\nthe ground on which they build it is too true. Men famed for learning\nare often as infamous for living; and many that study hard to furnish\ntheir heads, are yet very negligent in purifying their hearts: not\nconsidering, that there is a moral as well as a natural communication\nbetween them; and that they are concerned to be pure in heart and life,\nnot only upon the common account in order to happiness hereafter, but\neven in order to their own particular end here.\n\n15. Then, lastly, whereas another method of learning is prayer; the\ngenerality of students do not apply themselves to this at all. Pray\nindeed (\u2019tis to be hoped) they do for other things which they think\nlie more out of their reach; but as for learning, they think they can\ncompass this well enough by their own industry, and the help of good\nbooks, without being beholden to the assistance of heaven. But did\nthey attentively consider, that God is truth, \u2019tis not to be imagined\nthey would be so indifferent in using prayer, or any of the preceding\nmethods of consulting God for his own light.\n\n\n\n\n The Third\n REFLECTION.\n\n\n _Wherein the general conduct of human life is taxed with too\n importunate a pursuit of knowledge in general._\n\n1. HAVING past the two first stages of our intellectual conduct, that\nof the end \u2666and that of the means, and reflected on the irregularities\nof each, I come now to the third and last, which consists not in the\nchoice of the object, or of the method to it, but in the degree of\naffection wherewith it is prosecuted. And this part of our conduct is\nas irregular and faulty, if not more so, than either of the former: and\nthe fault of it is, a too importunate pursuit of knowledge in general.\n\n \u2666 duplicate word \u201cand\u201d removed\n\n2. This charge is of a larger extent than either of the preceding:\nthose concerning such only, as either misplace the object, or mistake\nthe method of learning. But not only they who err in the placing of\nlearning, or in the way to it, but even they who are right in both come\nunder this censure; they all agree in pursuing it too importunately.\n\n3. In order to make out the truth of this charge it will be necessary\nfirst to consider, how far it becomes man to employ himself in the\nprosecution of knowledge; and then it will be easy to determine,\nwhether our general pursuit of it be immoderate or no. Now for the\ndetermination of the former, let us observe the present state of man,\nthe posture wherein he now stands.\n\n4. And, First, The utmost knowledge man can arrive at in this world, by\nhis utmost endeavours, is very inconsiderable.\n\n*God indeed has given us reason enough to distinguish us from the brute\ncreation, and we may improve it so far, as to distinguish ourselves\nfrom one another: and so one man may deserve to be called learned\nand knowing, in comparison of another that is less so. But absolutely\nspeaking, the most that any or all of us either know or can know,\nis of little consideration. What we know of God is but little; for\nas the apostle says, _We see through a glass darkly_: what we know of\nourselves perhaps is less, and what we know of the world about us, is\nnot much. \u201cWe have seen but a few of God\u2019s works,\u201d and we understand\nyet fewer. There are almost an infinite number of things which we never\nso much as thought of: and of most things we conceive very darkly and\nuncertainly; and there is not one thing from the greatest to the least,\nwhich we do or can understand throughly. Those that apply their whole\nstudy to any one thing, can never come to the end of that; for not only\nevery science, but every particular of each has its unmeasurable depths\nand recesses. \u2019Tis confest by a great enquirer into the nature of\n_antimony_ (as \u2019tis related by Mr. _Boyle_) \u201cThat \u2019tis impossible for\none man to understand throughly that single mineral only.\u201d And if a man\ncan\u2019t understand _all_ of so _little_, how little must he understand\nof all? Suppose farther, that all the knowledge of all the learned were\nput together, it would weigh but light. For what one art or science is\nthere, that is brought to any tolerable perfection? And if the common\nstock be so little, how small a pittance is it that must fall to every\nparticular man\u2019s share? And where is that man, who after all his poring\nand studying, is able to answer all the questions, I will not say which\nGod put to _Job_, but which may be asked him by the next idiot he meets?\n\n5. \u2019Tis superfluous, as well as endless, to display the particulars\nof our ignorance; though indeed, when all accounts are cast up, that\nwill be found to be our best knowledge. This only in general, our life\nis so short, our progress in learning so slow, and learning itself\nso long and tedious, and what we do or can know so very little, that\nthe sceptics had much more reason to conclude from the disability of\nour faculties, and the slightness of our attainments, than from the\nuncertainty and instability of truth, that there is no knowledge.\n\n*6. But, Secondly, If it were possible for us to attain a considerable\nmeasure of knowledge, yet our life is so short and so encumbered, that\nwe could make but little of the enjoyment of it. All the morning of\nour days is spent in the preliminaries of learning, in mastering words\nand terms of art, wherein there is nothing but toil and drudgery. And\nbefore we can taste any of the fruits of the tree of knowledge, before\nwe can relish what is rational, our sun is got into the meridian,\nand then it presently begins to decline, and our learning with it.\nOur light, our strength, and our time make haste to consume; nothing\nincreases now but the shadows, that is, our ignorance and darkness of\nmind; and while we consider and look about us, the sun sets, and all is\nconcluded in the dark shadow of death. But often the sun is intercepted\nby a cloud before it sets, and we live backward again, grow weak and\nchildish, silly and forgetful, and unlearn faster than we learned. Or\nif it chance to shine bright to the last, then we grow too wise for\nourselves, and reject the greatest part of what we had learned before,\nas idle and insignificant.\n\n*7. Thirdly, There is no necessity of being so wonderfully learned\nand knowing here. \u2019Tis neither necessary, as enjoined by God, nor as\na means to any considerable end. We can be good and we can be happy\nwithout it. And lest any advantages in our after-state should be\nalledged, this makes it more unnecessary than any consideration besides.\nFor though we are never so unlearned now, yet if we know enough to do\nour duty, we shall in a short time arrive at such a degree of knowledge\nas is requisite to our supreme perfection, to which our present\nlearning cannot add, and which our present ignorance will not diminish.\nPerhaps not immediately upon our discharge from the body, though\neven then there must be a vast enlargement of our understanding; but\ndoubtless, when we are admitted to the vision of God, we shall then\ncommence instantaneously wise and learned, and be fully possest of the\ntree of knowledge, as well as of the tree of life. For then that glass,\nthrough which we now see darkly, shall be laid aside, and the field of\ntruth shall be clearly displayed before us. And though even then there\nshall be degrees of knowledge, yet the variety of this dispensation\nshall not proceed by the degree of our knowledge in this life, but by\nanother measure. For,\n\n8. Fourthly, Though there is no necessity of our being so learned and\nknowing, yet there is of our being good and virtuous. This is necessary,\nboth, as commanded by God, and as a means of our final perfection.\nAnd besides, \u2019tis necessary now, there being no other opportunity\nfor it. If we don\u2019t know here, we may know hereafter, and infallibly\nshall, if we are but good here. But if we are not good here, we shall\nneither be good, happy, nor knowing hereafter. The _main_ opportunity\nfor knowledge is _after_ life; the _only_ opportunity of being good is\nnow: and if we take care to improve this, we are secure of the other;\nbut if this is neglected, all is lost. This therefore is indispensably\nnecessary; and \u2019tis the only thing that is so: and \u2019tis necessary\nnow; necessary not only to our happiness in general, but also to our\nintellectual happiness in particular. For,\n\n9. Lastly, Thus stands the case between God and man. Man was made in\na state of innocence and perfection, in perfect favour and communion\nwith God, his true good, and in a capacity so to continue. From this\nexcellent state he wilfully fell, and by his fall so disabled himself,\nthat he could not by his own strength repent, and so provoked God, that\nthough he could have repented, yet he could not have been pardoned,\nwithout satisfaction made to the divine justice. This satisfaction man\nwas not able to make, nor any other creature for him. Whereupon God\nin great mercy ordained a mediator, his own Son, God and man, between\nhimself and his lapsed creature; who by the sacrifice of himself should\neffect two things, answerable to the double necessity of man: first,\nmake repentance available, which otherwise would not have been so; and,\nsecondly, merit grace for him, that he might be able to repent. And\nthis is what is meant by the restoration or redemption of man, which\nthus far is universal and unconditional.\n\n10. But still, notwithstanding all that this Mediator hath done for\nhim, man is only so far _restored_, as to be put into a pardonable\nreconcileable state: he is yet only in a capacity or possibility of\npardon and reconciliation, which is then, and then only, reduced to\nact, when he truly believes, _i.\u00a0e._ with such a faith as is productive\nof all inward and outward holiness; _with_ which he may, _without_\nwhich he cannot be saved, notwithstanding Christ hath died to save him.\nFor the design of his death was not to make holiness _unnecessary_,\nbut to make it _available_: not to procure a privilege of being\nsaved _without_ it, but that we might be saved _with_ it. If this\nqualification be wanting, we shall be so far from being any thing\nadvantaged from the redemption purchased by our Mediator, that we\nshall be accountable for it, to the great aggravation both of our\nguilt and misery. It therefore highly concerns man to improve with all\ndiligence this great and only opportunity, of adorning his mind with\nall Christian perfections; since _with_ these, he may be happy, in all\nhis capacities, and _without_ them, he shall not only fall into a state\nof unutterable misery, but be also accountable for the possibility he\nhad of escaping it, for perversely neglecting so great salvation, so\nglorious an opportunity of being saved.\n\n11. These things being premised concerning the present state of\nman: First, That he can know but very little; Secondly, That the\nenjoyment of that little in a short and encumbered life, is by no\nmeans answerable to the labour of acquiring it; Thirdly, That there\nis no necessity of such a deal of learning and knowledge, either as\nto this world or the next, and that ere long he shall have his fill\nof knowledge in the beatific vision, one glance whereof shall instruct\nhim more than an eternal poring on books, and _undistinguish_ the\ngreatest doctor from the most ignorant peasant; Fourthly, That there\nis an absolute necessity of his being holy, this being the condition\nnot only of his happiness in general, but also of the accomplishment of\nhis understanding in particular: and that now is the only opportunity\nfor it: Lastly, That the attainment of happiness upon this condition,\nwas the purchase of his Saviour\u2019s death, who has also merited grace\nfor his assistance in the performance of it; which if he neglect, he\nshall not only miss of happiness, but also be answerable for so dear\nan opportunity of gaining it: from these premises, it will, I think,\nfollow with no less than mathematical evidence.\n\n12. First, That knowledge is not the thing for which God designed man\nin this station, nor consequently the end of his bestowing upon him\nthose intellectual powers which he has.\n\nSecondly, That the end for which God did design man in this station,\nand the reason why he bestowed those powers upon him was, that he might\nso serve him here, as to be rewarded with perfect knowledge hereafter:\nAnd, Thirdly, That the principal care and concern of man, both for his\nown interest, and out of compliance with the design of God, ought to be,\nto live a Christian life, to accomplish the moral part of his nature,\nto subdue his passions, to wean himself from the love of the world,\nto study purity of heart and life, in one word, \u201cTo perfect holiness in\nthe fear and love of God.\u201d And in particular, that he ought to pursue\nknowledge no farther than as \u2019tis conducive to virtue.\n\n*13. This therefore is the measure to be always observed, in our\nprosecution of knowledge. We are to study only, that we may be good,\nand consequently to prosecute such knowledge only as has an aptness\nto make us so, that which the apostle calls, _The truth which is after\ngodliness_. Whatever knowledge we prosecute beside this, or further\nthan \u2019tis conducive to this end, though it be, absolutely considered,\nnever so excellent and perfective of our understanding, yet with\nrespect to the present posture and station of man, \u2019tis a culpable\ncuriosity, an unaccountable vanity, and only a more solemn and\nlaborious way of being idle and impertinent.\n\n14. And this will be found, if well examined, to be nothing different\nfrom the censure of the wise preacher, _I gave my heart to know wisdom_,\nsays he, _and I perceived, that this also is vanity and vexation of\nspirit_. Not that he now first applied himself to the study of wisdom.\nNo, he had been inspired with that before, and by the help of it had\ndiscovered the vanity of all other things. But that wisdom which saw\nthro\u2019 all other things, did not as yet perceive the vanity of itself.\nHe therefore now gave his heart to _know_ wisdom, that is, to reflect\nupon it, and to consider whether this might be excepted from his\ngeneral censure, and struck out of the scroll of vanities. And upon\ndeep reflection, he found that it could not, and that even this also\nwas as much a vanity as any of the rest. Not that this proposition is\nto be understood absolutely, but with respect to the present posture\nof man. Neither can it be understood of all knowledge even in this\nlife; some knowledge being necessary to qualify him for happiness in\nthe next. It must therefore be understood of all that knowledge, which\ncontributes not to that great end. So that with these two necessary\nlimitations, the sense of it is plainly this, that to man in this\npresent juncture, all knowledge which does not contribute to the\ninterest of his after-state, is vanity and vexation of spirit.\n\n*15. For to what purpose should we study so much, since after all we\ncan know so little? Since our life is as much too short for enjoying\nthat little knowledge we _have_, as for compassing what we would _have_;\nand withal, since there lies no manner of obligation or necessity\nupon us to do thus? But (which is what I would most of all inculcate)\nto what purpose imaginable should we be so vehement in the pursuit\nof learning, of any learning but what is of use to the conduct of\nlife, considering these two things, First, That \u2019tis but to stay a\nlittle while, and we shall have all that knowledge gratis, which we\nso unsuccessfully drudge for here, to the neglect of more important\nexercises; and, Secondly, That there is such an absolute necessity of\nbeing good, and that this short uncertain life is the only time for\nit, which if neglected, this great work must be undone for ever. Upon\nthe former consideration, this studious bookish humour, is like laying\nout a great sum of money, to purchase an estate which, after one weak,\ndropping life will of course fall into hand. Upon the latter, \u2019tis as\nif a man that was riding post upon business of life and death, should,\nas he passes through a wood, stand still to listen to the singing of a\nnightingale, and so forget the only business of his journey.\n\n16. \u2019Tis most certain, the cases here supposed are as great instances\nof folly as can well be conceived. And yet (however it comes to pass\nthat we are not sensible of it,) \u2019tis equally certain that we do the\nvery same, that we are too much concerned in the application; and that\nto most of us it may be truly said, _Thou art the man!_\n\n17. For what difference is there between him who now labours and toils\nfor that knowledge, which in a little time he shall be easily and fully\npossessed of, and him that dearly buys an estate, which would otherwise\ncome to him after a short interval? Only this; that he who buys the\nestate, though he might have spared his money, however gets what he\nlaid it out for. His expence indeed was _needless_, but not in _vain_.\nWhereas he that drudges in the pursuit of knowledge, not only toils\nfor that which in a short time he shall have, and in abundance, but\nwhich after all he can\u2019t compass, and so undergoes a _vain_ as well as\n_needless_ labour.\n\n*18. Again, What difference is there between him, who when he is upon\nbusiness of life and death, shall alight from his horse, and stand to\nhear a nightingale sing, and him who having an eternity of happiness\nto secure, and only this point of time to do it in, shall yet turn\nvirtuoso, and set up for learning and curiosity? \u2019Tis true the\nnightingale sings well, and \u2019twere worth while to stand still and hear\nher, were I disengaged from more concerning affairs; but not when I am\nupon life and death. And so knowledge is an excellent thing, and would\ndeserve my study and time, had I any to spare; but not when I have so\ngreat an interest as that of my final state depending upon the good use\nof it. My business _now_ is not to be learned, but to be good.\n\n*19. For is my life so long, am I so _over-stocked_ with time, or\nis my depending interest so little, or so easily secured, that I can\nfind leisure for unnecessary curiosities? Is this conduct agreeable to\nthe present posture of man, whose entrance into this world, and whose\nwhole stay in it is purely in order to another state? Or would any\none imagine this to be the condition of man by such a conduct? Shall a\nprisoner, who has but a few days allowed him to make a preparation for\nhis trial, spend that little opportunity in _cutting_ and _carving_,\nand such like mechanical contrivances? Or would any one imagine such a\nman to be in such a condition, near a doubtful trial of life and death,\nwhom coming into a prison he should find so employed? And yet is there\nany thing more absurd in this, than to have a man, who has so great\na concern upon his hands, as the preparing for eternity, all busy and\ntaken up with quadrants and telescopes, furnaces, syphons and air-pumps?\n\n20. When we would expose any signal impertinence, we commonly\nillustrate it by the example of _Archimedes_; who was busy in making\nmathematical figures on the sands of _Syracuse_, while the city was\nstormed by _Marcellus_, and so, tho\u2019 particular orders were given for\nhis safety, lost his life by his unseasonable study. Now, I confess\nthere was absurdity enough in this instance, to consign it over\nto posterity: but had _Archimedes_ been a Christian, I should have\nsaid, that the main of his impertinence did not lie _here_, in being\nmathematically employed when the enemy was taking the city, but in\nlaying out his thoughts and time in so unconcerning a study, while he\nhad no less a concern upon him, than the securing his eternal interest,\nwhich must be done now or never. Nothing certainly is an impertinence\nif this be not, to hunt after knowledge in such a juncture as this!\n\n21. Many other proceedings in the conduct of life, are condemned as\nvanity and impertinence, though not half so inconsistent with the\ncharacter of man, nor so disagreeable to his present posture. The pens\nof moral writers have been all along employed against them who spent\ntheir short and uncertain lives, which ought to be spent in pursuing\nan infinitely higher interest, in gaping up and down after honour and\npreferments, in long and frequent attendances at court, in raising\nfamilies, in getting estates, and the like. These are condemned not\nonly for their particular viciousness, as crimes of ambition and\ncovetousness, but for what they have all in common, as they are\nmisspendings of time, and unconcerning employments.\n\n22. Now I would fain know, whether any of these be more expensive of\nour time, more remote from the main business of life, and consequently\nmore impertinent, than to be busily employed in the niceties and\ncuriosities of learning? And whether a man that loiters away six weeks\nin court-attendances, be not every whit as _accountably_ employed, as\nhe that spends the same time in solving a mathematical question, as Mr.\n_Des Cartes_ in one of his epistles confesses himself to have done? Why\nshould the prosecution of learning be the only thing excepted from the\nvanities and impertinences of life?\n\n23. And yet so it is. All other unconcerning employments are cried down\nmerely for being so, as not consistent with the present state of man,\nwith the character he now bears. This alone is not content with the\nreputation of innocence, but stands for positive merit and excellence.\nTo say a man is a lover of knowledge, and a diligent enquirer after\ntruth, is thought almost as great an encomium as you can give him;\nand the time spent in the study, though in the search of the most\nimpertinent truth, is reckoned almost as laudably employed as that\nin the chapel. \u2019Tis learning only that is allowed (so inconsistent\nwith itself is human judgment) not only to divide, but to devour the\ngreatest part of our short life; and that is the only thing which with\ncredit and public allowance stands in competition with the study of\nvirtue: nay, by the most is preferred before it, who had rather be\naccounted learned than pious.\n\n*24. But is not this a strange competition? We confess that knowledge\nis a glorious excellence. Yet rectitude of will is a far greater\nexcellence than brightness of understanding: and to be good, is a more\nglorious perfection than to be wise and knowing, this being if not the\nonly, certainly the principal difference between an angel and a devil.\n_\u2019Tis far better_, to use the expression of Mr. _Poiret_, _like an\ninfant without much reasoning, to love much, than like the devil, to\nreason much without love_.\n\n25. But suppose knowledge were a more glorious excellence than it\nis; suppose it were a greater perfection than virtue; yet still this\ncompetition would be utterly against reason; since we can\u2019t have the\nformer now _in any measure_, and shall have it hereafter _without\nmeasure_: but the latter we may have _now_ (for we may _love much_ tho\u2019\nwe cannot _know much_) and can\u2019t have it _hereafter_. Now the question\nis, whether we ought to be more \u2666sollicitous for that intellectual\nperfection, which we can\u2019t have _here_ and shall have _hereafter_;\nor that moral perfection, which we may have _here_, and cannot have\n_hereafter_? And I think we need not consult an oracle, or conjure up\na spirit, to be resolved.\n\n \u2666 \u201csolicitious\u201d replaced with \u201csollicitous\u201d for consistency\n\n*26. This consideration alone is sufficient to justify the measure\nwe have prescribed for our intellectual conduct, that we ought to\nprosecute knowledge no farther than as it conduces to virtue: and\nconsequently, that whenever we study to any other purpose, or in any\nother degree than this, we are unaccountably, impertinently, I may\nadd, sinfully imployed. For this is the whole of man, _To fear God and\nkeep his commandments_, the whole of man in this station particularly,\nand consequently this ought to be the scope of all his studies and\nendeavours.\n\n27. And accordingly it is observable, that the scripture, whenever it\nmakes mention of wisdom, with any mark of commendation, always means by\nit either religion itself, or such knowledge as has a direct influence\nupon it. Remarkable to this purpose is the 28th chapter of _Job_; where\nhaving run thro\u2019 several instances of natural knowledge, he adds, _But\nwhere shall wisdom be found, and where is the place of understanding_?\nAs much as to say, that in none of the other things mentioned, did\nconsist the wisdom of man. Then it follows, _Man knoweth not the price\nthereof, neither is it found in the land of the living. The depth\nsaith, It is not in me, and the sea saith, It is not in me._ Not in\nthe depths of learning, nor in the recesses of speculation, _Seeing it\nis hid from the eyes of all living. Destruction and death say we have\nheard of the fame thereof with our ears_: as much as to say, that after\nthis life, and then only, unless perhaps about the hour of death, men\nbegin to have a true sense and lively relish of this wisdom. But in the\nmean time, _God understandeth the way thereof, and he knoweth the place\nthereof_. And unto man he said, _Behold, the fear of the Lord that\nis wisdom, and to depart from evil, that is understanding_! To man he\nsaid: had it been to another creature, suppose an angel, in a state of\nsecurity and confirmation, he would perhaps have recommended for wisdom\nthe study of nature, and the arcana of philosophy. But having to do\nwith man, a probationary, unfixed creature, that shall be either happy\nor miserable eternally, according as he demeans himself, in this short\ntime of trial, the only wisdom he advises to such a creature in such a\nstation, is to study religion and a good life.\n\n28. From authority let us descend to example: and two I would\nparticularly recommend, of men both eminently wise and learned; I mean\n_Moses_ and St. _Paul_. The latter professedly declares, _I determine\nto know nothing but Jesus Christ and him crucified_. And the former\ncomplaining of the gross ignorance of his people, breaks out into this\npassionate wish. _O that they were wise! that they understood this,\nthat they would consider their latter end!_\n\n29. _Moses_ had been bred a scholar as well as a courtier, and was\nwell instructed in all the secrets of philosophy. And besides the\nadvantages of _Pharaoh_\u2019s court, he had God himself for his tutor;\nhe had conversed personally with his maker, and therefore must needs\nbe supposed to know what was true wisdom. But he does not make it\nconsist in courtly education, or the mysteries of philosophy; but in\nconsidering our latter end. He wishes that his people were wise; and to\nthis end does not wish, that they were as well-bred, or as learned as\nhimself, but only that they understood this, this one thing, that they\nwould consider their latter end. This he makes the summary and abstract\nof all wisdom. Not unlike _Plato_, who defines philosophy, _the theory\nof death_.\n\n30. And here, if a short digression may be dispensed with, I would\nobserve, how much _Plato_ is in the right, and what an excellent part\nof wisdom it is, to consider death seriously. To make this distinctly\nappear, I shall shew first, that the consideration of death is the\nmost proper exercise for a wise man, and secondly, that it is the most\ncompendious way of making him wise that is not so.\n\n31. First, It is the most proper exercise for a wise man. Wisdom\nconsists in a due estimation of things; which then are duly estimated,\nwhen they are rated, both as they are in themselves, and as they are in\nrelation to us. If they are great and extraordinary in themselves, they\ndeserve to be considered for their own sakes; if they nearly relate to\nus, they deserve to be considered for ours. And on both these accounts,\ndeath and its consequences, are highly deserving a wise man\u2019s thoughts.\n\n32. For, first, they are in themselves great and extraordinary\ntransactions, and as such, deserve the attentive consideration, even\nof a stander by, of any other indifferent being, suppose an angel;\neven though he were no otherwise concerned in it, than as \u2019tis a\ngreat event, a noble and wonderful scene of providence. On this single\naccount, death is as fit a subject for the contemplation of a wise man,\nas any in nature.\n\n33. Or if there be within the sphere of nature, things of a greater\nappearance, yet there is none wherein man is so nearly concerned.\nSince on this depends his eternal happiness or ruin. Nothing deserves\nso much to be considered by him, whether therefore we regard the\ngreatness of the thing itself, or its greatness with respect to us,\nthe consideration of death is as proper an exercise as a wise man can\nbe employed in.\n\n34. And as \u2019tis so fit an employment for him that is wise already, so,\nsecondly, it is the most compendious way of making him wise that is not\nso. For all wisdom is in order to happiness; and to be truly wise, is\nto be wise unto salvation. Whatever knowledge contributes not to this,\nis quite besides the mark. It is, as the apostle calls it, _Science\nfalsely so called_. The knowledge itself is vain, and the study of it\nimpertinent.\n\n35. Now the only way to happiness is a good life; and consequently all\nwisdom being in order to happiness, that is the true, and the only true\nwisdom, that serves to the promoting it. That therefore is the most\ncompendious way of making a man wise, which soonest makes him good.\nAnd nothing does this so soon and so well, as the serious and habitual\nconsideration of death. And therefore says the wise man, _remember\ndeath and corruption, and keep the commandments_: The shortest\ncompendium of holy living that ever was given. As if he had said, many\nare the admonitions of wise and good men, for the moral conduct of life.\nBut would you have a short and infalible direction? Remember death and\ncorruption. Do but remember this, and forget all other rules if you\n_will_, and your duty if you _can_.\n\n36. And what is here remarked by one wise man, is consented to by all.\nHence that common practice among the antients, of placing sepulchres\nin their gardens, and of using that celebrated motto, _Memento mori_.\nHence that modern as well as antient custom, of putting emblems of\nmortality in churches and other public places: by all which is implied,\nthat the consideration of death is the greatest security of a good\nlife. Indeed what other considerations do by parts, this does at a blow.\nIt at once defeats the world, the flesh, and the devil. For how can\nthe world captivate him, who seriously considers that he is a stranger\nin it, and shall shortly leave it? How can the flesh insnare him, who\nhas his sepulchre in his eye, and reflects on the cold lodging he shall\nhave there? And how can the devil prevail on him, who remembers that\nhe shall die, and then enter on an \u2666unchangeable state of happiness\nor misery, according as he has either resisted, or yielded to his\ntemptations? Of so vast consequence is the constant thinking upon\ndeath, above all other, even practical meditation: and so great reason\nhad _Moses_ for placing the wisdom of man in the consideration of his\nlatter end.\n\n \u2666 \u201cunchangable\u201d replaced with \u201cunchangeable\u201d for consistency\n\n*37. But to return. I now persuade myself, that from the character of\nman, and his present circumstances, as well as from divine authority,\nit evidently appears, that however natural our desire of knowledge is,\nthis appetite is to be governed, as well as those that are sensual;\nthat we ought to indulge it only so far, as may tend to the conducting\nour lives, and the fitting us for that happiness which God hath\npromised, not to the learned, but to the good: and that if it be\ngratified to any other purpose, or in any other measure than this,\nour curiosity is impertinent, our study immoderate, and the tree of\nknowledge still a forbidden plant.\n\n38. And now having stated the measure of our affection to, and enquiry\nafter learning and knowledge, it remains to be considered, how much\n\u2019tis observed in the general conduct of our studies. \u2019Tis plain, it\nis not observed at all. For these two things are notorious: First,\nThat very little of what is generally studied, has any tendency to\nliving _well_ here or happily hereafter. And, Secondly, That these very\nstudies which have no religious influence upon life, do yet devour the\ngreatest part of it. The best and most of our time is devoted to dry\nlearning; this we make the course of our study, the rest is only by the\nby. And \u2019tis well if what is practical or devotional, can find us at\nleisure upon a broken piece of a Sunday or holiday. The main current\nof our life runs in studies of another nature, that don\u2019t so much\nas glance one kind \u2666aspect upon good living. Nay, \u2019tis well if some\nof them don\u2019t hinder it. I am sure so great and so good a man as St.\n_Austin_ thought so, who speaking of the institution and discipline of\nhis youth, has these remarkable words, \u201c_I learnt in those things many\nuseful words; but the same might have been learnt in matters that are\nnot vain: and that indeed is the safe way, wherein children ought to\nbe trained up. But wo unto thee thou torrent of |custom|! Who is able\nto resist thee! How long will it be before thou art dried up? How long\nwilt thou roll along the sons of |Eve|, into a great and formidable sea,\nwhich they can hardly pass over? Have I not, in obedience to thee, read\nof |Jupiter| thundring and fornicating at the same time? And yet, O\nthou hellish torrent, the sons of men are still tossed in thee, and are\ninvited by rewards to learn these things! The pretence indeed is, that\nthis is the way to learn words, and to get eloquence and the art of\npersuasion. As if we might not have known these words, |Golden Shower|,\n|lap|, the temple of |heaven|, without reading of |Jupiter|\u2019s being\nmade a precedent for whoring? This immorality does not at all help the\nlearning of the words: but the words greatly encourage the committing\nthe immorality. Not that I find fault with the words themselves; they\nare pure and choice vessels: but with that wine of error, which in\nthem is handed and commended to us by our sottish teachers. And yet\nunless we drank of it, we were beaten, nor had we any sober judge to\nappeal to. And yet, I, O my God, in whose presence I now securely make\nthis recollection, willingly learnt these things, and like a wretch\ndelighted in them, and for this I was called a |good, hopeful boy|._\u201d\nBy this you may see what the judgment of this holy and venerable person\nwas in his private retirements, and at the most serious intervals of\nhis life, concerning the general course of those studies, which draw\nout the first runnings of our age, and which are of so great credit\nand authority in the world, as to go under the name of ingenious and\nliberal education. You see he not only disapproves them, but reckons\nthem among those sins and irregularities of his youth, whereof he\nthought himself obliged to make a particular confession in this his\ngreat penetential.\n\n \u2666 removed the word \u201cof\u201d per Errata\n\n39. And here let me not be thought immodest, if upon great\nconsideration and full conviction, I presume to tax the management\nof our publick schools. Many miscarriages I might note, but I shall\nconcern myself only with those, which the principles here laid down\nlead me to consider. And these we may comprehend under two general\nheads of complaint.\n\nI. That they take up so much of our time.\n\nII. That they teach us such frivolous and unprofitable things as they\ndo.\n\nIn relation to the first, I can\u2019t with any patience reflect, that out\nof so short a time as that of human life, consisting, it may be of 50\nor 60 years (for where one lives longer, hundreds come short) 19 or\n20 shall be spent between the dictionary and the lexicon, in hammering\nout a little _Latin_ and _Greek_, and in learning a company of poetical\nfictions and fantastick stories. Were these things worth knowing,\nyet \u2019tis barbarous and inhuman, to make people spend so much of their\nlittle stock of time upon them. This is to _make a cure_ of human\nignorance, and to deal with the infirmities of the mind, as some ill\nsurgeons do with the wounds of the body. If one were to judge of the\nlife of man by the proportion of it spent at school, one would think\nthe _Antidiluvian_ mark were not yet out, and that we had a prospect of\nat least 900 or 1000 years before us. The truth is, \u2019tis an intolerable\nabuse it should be so; and were the age as wise as it pretends to be,\nit would never suffer it: especially considering what late examples\nwe have had of more compendious methods beyond the seas. It does not\nbecome me to project a scheme of school-discipline; I leave this to\nabler heads. Only in the mean time I may venture to say, that the\ncommon way is a very great tax upon human life; so large a portion of\nwhich can very ill be spared, to be lavished away in the first elements\nof learning.\n\n*But the greatest complaint against these seminaries is, the\nfrivolousness of the things they teach. Not only the spending so much\ntime on the things they teach is blame-worthy, but their teaching such\nthings at all. Setting opinion and fancy aside, what real improvement\nis it to the mind of a rational creature, to be overlaid with words\nand phrases, and to be full charged with poetical stories and dreams?\nHow many excellent and useful things might be learnt, while boys are\n_thumbing_ and _murdering Hesiod_ and _Homer_, which \u2666then they do not\nunderstand, and which when they do, they will throw by and despise? And\nthat justly too: for of what signification is such stuff as this, to\nthe accomplishment of a reasonable soul? What improvement can it be to\nmy understanding, to know the amours of _Pyramus_ and _Thisbe_, or of\n_Hero_ and _Leander_? Do men retain any value for these things, when\nthey grow up, or endeavour to preserve the memory of them? And why must\npoor boys \u2660be condemned to the drudgery of learning what when they are\nmen they must and will unlearn? Why must they be forced with so great\nexpence of time and labour, to learn \u2663such things as are of no standing\nuse? So \u2665far from that, they are dangerous, as well as unprofitable.\nFor I appeal to the common sense and experience of mankind, whether it\nbe not dangerous in the highest degree, to entertain the gay catching\nfancies of boys, with the amorous scenes of the poets? Whether it\nbe safe, to season their green imaginations with such images as are\nthere painted to the life? Is not this rather the direct way to corrupt\nthem, to sow in their tender minds the seeds of impurity, to increase\ntheir inbred propensities to evil, and lay a standing foundation for\ndebauchery? Let any man but consider human nature as it comes down\nto us from _Adam_, and tell me whether he thinks a boy is fit to be\ntrusted with _Ovid_? I do not understand upon what principle, either\nof prudence or piety, such books as these should be read by any; but\nleast of all by boys, whose soft minds are so susceptible of any ill\nimpression. Far better were it they should continue ignorant, than\nthat their understandings should be accomplished at the hazard of their\nmorals; upon which such studies as these can derive no very wholsome\ninfluence. And yet to these our youth is dedicated, and in these\nsome of us employ our riper years, and when we die, this very thing\nmakes one part of our funeral eulogy, that we were so diligent and\nindefatigable in our studies, and so inquisitive in the search of\nknowledge, perhaps that we procured an early interment by it; when,\naccording to the principles before laid down, we were as impertinently,\nthough not so innocently employed all the while, as if we had been so\nlong picking straws in _Bedlam_.\n\n \u2666 \u201cwhen\u201d replaced with \u201cthen\u201d per Errata\n\n \u2660 inserted word \u201cbe\u201d per Errata\n\n \u2663 \u201cluch\u201d replaced with \u201csuch\u201d\n\n \u2665 inserted \u201cfar from\u201d per Errata\n\n40. The sum of all this is: the measure of prosecuting learning and\nknowledge, is their usefulness to a good life. Consequently, all\nprosecution of them beyond or beside this end, is impertinent and\nimmoderate. But such is the general prosecution of learning and\nknowledge, as is plain by appealing to the general conduct of study.\nIt evidently follows, that the intellectual conduct of human life\nis justly chargeable with an immoderate and impertinent pursuit of\nknowledge.\n\n\n\n\n The CONCLUSION.\n\n\nTO what a narrow compass, by virtue of the preceding reflections,\nare these three things reduced, which use to take up so large a room,\n_viz._ Learning itself, the method of learning, and the desire and\nprosecution of learning? These indeed are great retrenchments, but such\nas are just and necessary to the regulation of our intellectual conduct.\n\nAnd now who can forbear making these two observations, 1.\u00a0That\nthis bookish humour, which every where so prevails, is one of the\nspiritual diseases of mankind, one of the most malignant relics of\noriginal depravation: it carrying in it the very stamp and signature\nof _Adam_\u2019s transgression, which owed its birth to an inordinate desire\nof knowledge, 2.\u00a0That those who have eyes, may in great measure spare\nthem, and they who have not, should not much lament the want of them,\nupon account of learning.\n\nFor my own part, I am so thoroughly convinced of the certainty of\nthe principles here laid down, that I look upon myself as not only\nunder a particular obligation, but almost a necessity of conducting my\nstudies by them. The last of which has left such a deep impression upon\nme, that I now intend to follow the advice of the Heathen, (_Marcus\nAntoninus_, as I remember) \u2666\u03a4\u1f74\u03bd \u03c4\u1ff6\u03bd \u0392\u03b9\u03b2\u03bb\u03af\u03c9\u03bd \u03b4\u03af\u03c8\u03b1\u03bd \u1fe5\u1fd6\u03c8\u03bf\u03bd. _Rid thyself\nof the thirst after books_; and to study nothing at all but what serves\nto the advancement of piety and a good life.\n\n \u2666 \u201c\u03a4\u1f74\u03bd \u03c4\u1ff6\u03bd \u0392\u03b9\u03d0\u03bb\u03af\u03c9\u03bd \u03b4\u03af\u03c8\u03b1\u1f51 \u03c1\u03af\u03c8\u03bf\u03bd\u201d replaced with\n \u201c\u03a4\u1f74\u03bd \u03c4\u1ff6\u03bd \u0392\u03b9\u03b2\u03bb\u03af\u03c9\u03bd \u03b4\u03af\u03c8\u03b1\u03bd \u1fe5\u1fd6\u03c8\u03bf\u03bd\u201d\n\nI have now spent about 13 years in the most celebrated university in\nthe world; in pursuing both such learning as the _academical_ standard\nrequires, and as my private genius inclined me to. But in truth, when\nI think on my past intellectual conduct, I am as little satisfied with\nit as with my moral; being very conscious, that the greatest part of my\ntime has been employed in unconcerning curiosities, such as derive no\ndegree of moral influence upon the soul that contemplates them.\n\nBut I have now a very different apprehension of things, and intend to\nspend my uncertain remainder of time, in studying only what makes for\nthe moral improvement of my mind, and regulation of my life: being not\nable to give an account, upon any rational and consistent principles,\nwhy I should study any thing else.\n\n*More particularly, I shall apply myself to read such books as are\nrather persuasive than instructive; such as warm, kindle, and enlarge\nthe affections, and awaken the divine sense in the soul; as being\nconvinced by every day\u2019s experience, that I have more need of heat than\nof light. Though were I for more light, still I think this would prove\nthe best method of illumination, and that when all is done the love\nof God is the best light of the soul. _A man may indeed have knowledge\nwithout love; but he that loves, though he want sciences humanly\nacquired, yet he will know more than human wisdom can teach him,\nbecause he has that master within him who teacheth man knowledge._\n\n\n\n\n THE\n LIFE OF GOD\n In the SOUL of MAN.\n\n\n _Mistakes about religion._\n\n1. I CANNOT speak of religion, but I must lament, that among so many\npretenders to it, so few understand what it means; some placing it\nin the understanding, in orthodox notions and opinions; and all the\naccount they can give of their religion is, that they are of this, or\nthe other persuasion, and have joined themselves to one of those many\nsects whereinto Christendom is most unhappily divided: others place it\nin a constant course of external duties, and a model of performances;\nif they live peaceably with their neighbours, keep a temperate diet,\nobserve the returns of worship, frequenting the church, or their closet,\nand sometimes extend their hands to the relief of the poor, they think\nthey have sufficiently acquitted themselves: others again put all\nreligion in rapturous heats, and all they aim at is, to pray with\npassion, and to be affected with those kind and melting expressions\nwherewith they court their Saviour, till they persuade themselves that\nthey are mightily in love with him. Thus are these things, which have\nany resemblance of piety, and, at best, are but means for obtaining\nit, or particular exercises of it, frequently mistaken for the whole\nof religion; nay, sometimes wickedness and vice pretend to that name.\nI speak not now of those gross impieties wherewith the Heathens were\nwont to worship their gods: there are but too many Christians, who\nwould consecrate their vices, and hallow their corrupt affections;\nwhose rugged humour and sullen pride, must pass for Christian severity;\nwhose fierce wrath, and bitter rage against their enemies, must be\ncalled holy zeal; whose petulancy towards their superiors, or rebellion\nagainst their governors, must have the name of Christian courage and\nresolution.\n\n\n _What religion is._\n\n2. But certainly religion is quite another thing; and they who are\nacquainted with it, will entertain far different thoughts, and disdain\nall those shadows of it. They know, by experience, that true religion\nis an union of the soul with God; a real participation of the divine\nnature; or, in the apostle\u2019s phrase, _Christ formed within us_. Briefly,\nI know not how the nature of religion can be more fully expressed,\nthan by calling it a _divine life_; and, under these terms, I shall\ndiscourse of it, shewing first, how it is called a _life_, and then\nhow it is termed _divine_.\n\n\n _Its permanency and stability._\n\n3. I choose to express it by the name of _life_, first, because\nof its permanency and stability. Religion is not a sudden start or\npassion; tho\u2019 it transport a man to extraordinary performances. There\nare few but have convictions of the necessity of doing something for\nthe salvation of their souls, which may push them forwards some steps\nwith a great deal of haste; but anon, they flag and give over; they\ndid shoot forth, fresh and high, but are quickly withered, because they\nhad no root in themselves. These sudden fits may be compared to the\nconvulsive motions of bodies newly beheaded; which, however violent and\nimpetuous, can be of no long continuance: whereas the motions of holy\nsouls are constant and regular, proceeding from a permanent and lively\nprinciple. It is true this divine life continueth not always in the\nsame strength and vigour, yet it is not extinguished; nor are holy men\nabandoned to the power of those corrupt affections, which sway the rest\nof the world.\n\n\n _Its freedom and unconstrainedness._\n\n4. Again, religion may be termed _life_, because it is an inward, free,\nand self-moving principle; and those who have it, are not acted only by\nexternal motives, driven merely by threatnings, nor bribed by promises,\nnor constrained by laws; but are powerfully inclined to that which is\ngood, and delight in the performance of it. The love which a pious man\nbears to God, and goodness, is not so much by virtue of a command\nenjoining it as by a new nature prompting him to it; nor doth he pay\nhis devotions as a tribute, to appease the divine justice; but these\nreligious exercises are the proper emanations of the divine life, the\nnatural employments of a new-born soul. He prays, and gives thanks,\nand repents not only because these things are commanded, but because\nhe is sensible of his wants, and of the divine goodness, and of the\nfolly and misery of a sinful life. His charity is not forced, nor\nhis alms extorted from him; his love makes him willing to give, and,\nthough there were no outward obligations, his _heart would devise\nliberal things_. Injustice, or intemperance, and all other vices, are\nas contrary to his temper, as the basest actions to the most generous\nspirit: so that I may well say with St. _John_, _Whosoever is born of\nGod doth not commit sin: for his seed remaineth in him, and he cannot\nsin, because he is born of God_.\u00b9 Though religious persons do much eye\nthe law of God, and have a great regard unto it, yet it is not so much\nthe sanction of the law, as its purity and goodness, which prevail with\nthem. They account it excellent and desirable in itself; and that in\nkeeping of it there is great reward. And that divine love wherewith\nthey are acted, makes them become a law unto themselves.\n\n Quis legem det amantibus?\n Major est amor lex ipse sibi.\n\n _Who shall prescribe a law to those that love?_\n _Love\u2019s a more powerful law, which doth them move._\n\n \u00b9 1 John iii.\u00a09.\n\n5. In a word, what our blessed Saviour said of himself, is, in some\nmeasure, applicable to his followers, that it is their _meat and drink\nto do their Father\u2019s will_.\u00b9 And as the natural appetite is carried\nout towards food, though we should not reflect on the necessity of\nit; so are they carried, with a natural and unforced propension toward\nthat which is good and commendable. It is true, external motives are of\ngreat use to stir up this inward principle, especially in its infancy;\nwhen \u2019tis often so languid, that the man himself can scarce discern it,\nhardly being able to move one step forward, but when he is pushed by\nhis hopes, or his fears; by the pressure of an affliction, or the sense\nof a mercy; by the authority of the law, or the persuasion of others:\nyet, if such a person be conscientious and uniform in his obedience,\nand earnestly groaning under the sense of his dulness, these are the\nfirst motions of the divine life; which, though it be faint and weak,\nwill surely be cherished by the influences of heaven, and grow unto\ngreater maturity. But he who is utterly destitute of this inward\nprinciple, and contents himself with those performances whereunto he\nis prompted by education or custom, or the fear of hell, can no more be\naccounted a religious person, than a puppet can be called a man. This\nforced and artificial religion is commonly heavy and languid, like the\nmotion of a weight forced upward. It is scant and niggardly, especially\nin those duties which do violence to mens inclinations; for those\nslavish spirits will be sure to do no more than is absolutely required;\n\u2019tis a law that compels them, and they will be loth to go beyond what\nit stints them to; nay, they will ever be putting such glosses on\nit, as may leave them the greatest liberty. Whereas the spirit of\ntrue religion is frank and liberal, far from such peevish and narrow\nreckonings; and he who hath given up himself entirely unto God, will\nnever think he doth too much for him.\n\n \u00b9 John iv.\u00a034.\n\n\n _Religion a divine principle._\n\n6. By this time, I hope, it appears, that religion is, with reason,\ntermed _a life_, or vital principle; and that we are to distinguish\nbetwixt it, and that obedience which is constrained, and depends upon\nexternal causes. I come next to give an account why I term it _a divine\nlife_: and so it may be called, not only in regard of its fountain and\noriginal, having God for its author, and being wrought in the souls\nof men, by the power of his Holy Spirit; but also in regard of its\nnature, religion being a resemblance of the divine perfections, the\nimage of the Almighty shining in the soul of man: nay, it is a real\nparticipation of his nature, it is a beam of the eternal light, a drop\nof that infinite ocean of goodness; and they who are endued with it,\nmay be said to have _God dwelling in their souls, and Christ formed\nwithin them_.\n\n\n _What the natural life is._\n\n7. Before I descend to a more particular consideration of this, it will\nbe fit to speak a little of that natural or animal life which prevails\nin those who are strangers to the other: and by this I understand\nnothing else, but our inclination and propension towards those\nthings, which are pleasing to nature; or self-love issuing forth, and\nspreading itself into as many branches as men have several appetites\nand inclinations. The root and foundation of the animal life I reckon\nto be sense, as it is opposed to faith, and importeth our perception\nof things, that are either grateful or troublesome to us. Now these\nanimal affections, as they are implanted in us by nature, are not\nvicious or blameable; nay, they are instances of the wisdom of the\nCreator, furnishing his creatures with such appetites as tend to the\npreservation and welfare of their lives. These are instead of a law\nto the brute beasts, whereby they are directed towards the ends for\nwhich they were made. But man, being made for higher purposes, becomes\ncriminal when he is transported by the inclinations of this lower\nlife, to neglect the more noble designs of his creation. Our natural\naffections are not wholly to be destroyed, but to be over-ruled by a\nmore excellent principle: and the difference betwixt a religious and\nwicked man is, that in the one the divine life bears sway; in the other\nthe animal prevails.\n\n\n _The different tendencies of the natural life._\n\n8. But it is strange to observe to what different courses this natural\nprinciple carries those who are guided by it, according to the divers\ncircumstances that concur with it to determine them. And the not\nconsidering this, frequently occasions dangerous mistakes, making men\nthink well of themselves, by reason of that seeming difference which is\nbetwixt them and others. Whereas their actions all the while flow from\none and the same original. If we consider the natural temper of men,\nwe find some airy, frolicksome, and light, which makes their behaviour\nextravagant and ridiculous; whereas others are serious and severe, and\ntheir whole carriage gains them reverence and esteem. Some are of a\nrugged, and morose temper, and can neither be pleased themselves, nor\nendure that others should be so; while others have a sweetness in their\nnatures, and find the greatest pleasure in the endearments of society,\nand the mutual complacency of friends. And it is well that nature\nhath provided this complectional tenderness, to supply the defect of\ntrue charity in the world, and to incline men to do something for one\nanothers welfare. Again, in regard of education, some have never been\ntaught to follow any other rules, than those of pleasure or advantage;\nbut others are enured to observe the strictest rules of decency and\nhonour.\n\n9. In fine, it is no small difference in the deportment of mere natural\nmen that arises from the strength or weakness of their judgment.\nIntemperance and lust, injustice and oppression, and all those other\nimpieties which abound in the world, are the effect of the _animal\nlife_ when it is neither over-powered by religion, nor governed by\nnatural reason? But if it once take hold of reason, and get judgment\nto be of its party, it will disdain gross vice, and spring up unto\nfair imitations of virtue. But this is not all: this natural principle,\nby the help of reason, may take a higher flight, and come nigher to\nreligion. It may incline a man to the diligent study of divine truths:\nfor why should not these, as well as other speculations, be grateful\nto inquisitive minds? It may make men zealous in maintaining and\npropagating such opinions as they have espoused. It may make them\ndelight to hear and compose excellent discourses about the matters of\nreligion; for eloquence is very pleasant, whatever be the subject; nay,\nsome it may dispose to a kind of devotion. The glorious things that are\nspoken of heaven; the similitudes made use of in scripture, of crowns\nand scepters, and rivers of pleasure, may affect a man\u2019s fancy, and\nmake him wish to be there, tho\u2019 he neither understand nor desire those\nspiritual pleasures which are shadowed forth by them: and when such\na person believes that Christ has purchased those glorious things for\nhim, he may feel a kind of tenderness and affection, and imagine he is\nmightily enamoured with him; and yet all the while continue a stranger\nto the holy temper and spirit of the blessed Jesus.\n\n10. To conclude, there is nothing proper to make a man\u2019s life pleasant,\nor himself eminent in the world; but _this_ natural principle, assisted\nby reason, may prompt him to it. And though I do not condemn these\nthings in themselves; yet it concerns us nearly to know their nature,\nboth that we may keep within bounds, and that we may learn never to\nvalue ourselves on the account of such attainments, nor lay the stress\nof religion upon our natural appetites or performances.\n\n\n _Wherein the divine life doth consist._\n\n11. It is now time to return to the consideration of that _divine life_,\nthat _life which is hid with Christ in God_, and therefore hath no\nglorious shew or appearance in the world, but to the natural man seems\nmean and insipid. As the animal life consists in that narrow love which\nis terminated on a man\u2019s self, and in his propension to those things\nthat are pleasing to nature; so the divine life stands in an universal\naffection, and in the mastery over our natural inclinations. The root\nof the divine life is faith; the chief branches are, love to God,\ncharity to man, purity and humility; for (as an excellent person\nobserved) however these names be common and vulgar, yet do they carry\nsuch a mighty sense, that the tongue of man or angel can pronounce\nnothing more weighty or excellent. Faith hath the same place in the\ndivine life, which sense hath in the natural; being indeed a kind of\nsense, or feeling persuasion of spiritual things: it extends itself\nunto all divine truths; but in our lapsed estate, it hath a peculiar\nrelation to the declarations of God\u2019s mercy to sinners thro\u2019 a Mediator;\nand therefore, receiving its denomination from that principal object,\nis ordinarily termed _faith in Jesus Christ_.\n\n12. The love of God is such a delightful sense of God\u2019s love to us, as\nmakes the soul resign itself wholly to him, desiring above all things\nto please him, and delighting in nothing so much as in communion with\nhim, and being ready to do or suffer any thing for his sake. A soul\nthus possessed with divine love, must needs be enlarged towards all\nmankind in sincere affection, because of the relation they have to\nGod, being his creatures, and having something of his image stamped\nupon them. And this is that _charity_ I named as the second branch of\nreligion, and under which all the parts of justice, all the duties we\nowe to our neighbour, are eminently comprehended. For he who doth truly\nlove all the world, will be nearly concerned in the interest of every\none, and so far from wronging any person that he will resent any evil\nthat befals others, as if it happened to himself.\n\n13. By _purity_, I understand such a disposition of mind, as makes a\nman despise and abstain from all pleasures of sense or fancy, which\neither are sinful in themselves, or tend to extinguish or lessen our\nrelish of more divine and intellectual pleasures. It doth also infer\na resoluteness to undergo all those hardships he may meet with in the\nperformance of his duty; so that not only charity and temperance, but\nalso Christian courage and magnanimity, may come under this head.\n\n14. _Humility_ imports a deep sense of our inward and outward sins, and\nof our utter helplessness; which is always accompanied with a profound\nsubmission to the will of God, and deadness to the applause of men.\n\nThese are the highest perfections that men are capable of, the\nfoundation of heaven laid in the soul; and he who hath attained them,\nneeds not desire to pry into the hidden rolls of God\u2019s decrees, to know\nwhat is determined about his everlasting condition, but he may find a\ncopy of God\u2019s thoughts concerning him written in his own breast. Those\nbeginnings of happiness which he feels in the conformity of the powers\nof his soul to the nature of God, are a sure pledge that his felicity\nshall be perfected, and continued to all eternity. And it is not\nwithout reason that one said, _I had rather see the real impressions\nof a godlike nature upon my own soul, than have a vision from heaven,\nor an angel sent to tell me, that my name was enrolled in the book of\nlife_.\n\n\n _Religion better understood by actions than by words._\n\n15. When we have said all we can, the secret mysteries of a divine life\ncan never be sufficiently expressed: nor can they be truly understood\nbut by those that have a sense and relish of spiritual things. _There\nis a spirit in man, and the inspiration of the Almighty giveth this\nunderstanding._ The power and life of religion may be better expressed\nin actions than in words: And therefore we may take the best measure\nof those gracious endowments, from the deportment of those in whom\nthey reside; especially from the holy life of our blessed Saviour, a\nmain part of whose business in this world was to teach by his practice\nwhat he required of others, and to make his own conversation an exact\nresemblance of those unparalleled rules which he prescribed: so that if\never true goodness was visible to mortal eyes, it was when his presence\nbeautified this lower world.\n\n\n _Divine love exemplified in our Saviour;\n his diligence in doing God\u2019s will;\n and his patience in bearing it._\n\n16. That devout affection wherewith his blessed soul constantly burned\ntowards his heavenly Father, expressed itself in an entire resignation\nto his will. It was his _very meat, to do the will, and finish the\nwork of him that sent him_. This was the exercise of his childhood,\nand the constant employment of his riper age. He spared no pains while\nhe was about his Father\u2019s business; but took such satisfaction in the\nperformance of it, that, when being faint and weary with his journey,\nhe rested on _Jacob_\u2019s well, and intreated water of the _Samaritan_\nwoman; the success of his conference with her, and the accession that\nwas made to the kingdom of God, filled his mind with such delight,\nas seemed to redound to his very body, refreshing his spirits, and\nmaking him forget his thirst, and refuse the meat which he had sent his\ndisciples to buy. Nor was he less patient and submissive in suffering\nthe will of God, than diligent in doing of it. He endured the sharpest\nafflictions, and extremest miseries that ever were inflicted on any\nmortal, without a repining thought, or discontented word. For though he\nwas far from a stupid insensibility, and had as quick a sense of pain\nas other men, and the deepest apprehension of what he was to suffer in\nhis soul, (as his _bloody sweat_, and the _sore amazement and sorrow_\nwhich he professed, do abundantly declare) yet did he intirely submit\nto that severe dispensation of providence, and willingly acquiesced in\nit.\n\n\n _His constant devotion._\n\n17. Another instance of his love to God, was his delight in conversing\nwith him by prayer; which made him frequently retire from the world,\nand spend whole nights in that heavenly exercise; though he had no sins\nto confess, and but few secular interests to pray for: which, alas! are\nalmost the only things that are wont to drive us to our devotions. Nay,\nwe may say his whole life was prayer, a constant course of communion\nwith God. If the sacrifice was not always offering, yet was the fire\nstill kept alive. Nor was he ever surprized with that dulness of spirit\nwhich we must many times wrestle with, before we can be fit for the\nexercise of devotion.\n\n\n _His charity to men._\n\n18. In the second place I shall speak of love towards all men; but he\nwho would express it must transcribe the history of the gospel: for\nscarce any thing is recorded to have been done or spoken by him, which\nwas not designed for the good of some one or other. All his miraculous\nworks were instances of his goodness, as well as his power, and they\nbenefited those on whom they were wrought, as well as amazed the\nbeholders. His charity was not confined to his kindred, or relations;\nnor was all his kindness swallowed up in the endearments of that\npeculiar friendship which he carried toward the beloved disciple. But\nevery one was his _friend_ who obeyed his _holy commands_, John xv.\u00a04.\nand _Whosoever did the will of his Father_, the same was to him as _his\nbrother, and sister, and mother_.\n\n19. Never was any unwelcome to him, who came with an honest intention;\nnor did he deny any request, which tended to the good of those that\nasked it: So that what was spoken of the _Roman_ Emperor, whom, for his\ngoodness, they called the _darling of mankind_, was really performed by\nhim, that never any departed from him with a heavy countenance, except\nthat rich youth, _Mark_ x. who was sorry to hear that the kingdom of\nheaven stood at so high a rate, and that he could not save his soul\nand his money too. The ingenuity that appeared in his first address,\nhad already procured some kindness for him; for it is said, _And Jesus\nbeholding him, loved him_. But must he for his sake cut out a new way\nto heaven, and alter the nature of things; which makes it impossible\nthat a covetous man should be happy?\n\n\n _His meekness._\n\n20. And what shall I speak of his meekness, who could encounter the\nmonstrous ingratitude of that miscreant who betrayed him, in no harsher\nterms than these, _Judas betrayest thou the Son of man with a kiss_?\nWhat further evidence could we desire of his fervent and unbounded\ncharity, than that he willingly laid down his life for his most bitter\nenemies, and mingling his prayers with his blood, besought the Father\nthat his death might not be laid to their charge, but might become the\nmeans of eternal life, to those very persons who procured it.\n\n\n _His purity._\n\n21. The third branch of the divine life is _purity_, a neglect of\nworldly enjoyments and accommodations, and a resolute enduring of all\nsuch troubles as we meet with in the doing of our duty. Now surely if\never any person was wholly dead to all the pleasures of the natural\nlife, it was the blessed Jesus; who seldom tasted them when they came\nin his way, but never stept out of his road to seek them. Though he\nallowed others the comforts of wedlock, and honoured marriage with his\npresence, yet he chose the severity of a virgin life: and though he\nsupplied the want of wine with a miracle, yet he would not work one for\nthe relief of his own hunger in the wilderness. So gracious was he in\nallowing others such gratifications, as himself thought good to abstain\nfrom, and supplying not only their pressing necessities, but also their\nless considerable wants. We many times hear of our Saviour\u2019s sighs, and\ngroans, and tears, but never that he laughed, so that through his whole\nlife he answered that character given of him by the prophet, _A man\nof sorrows, and acquainted with griefs_. Nor were the troubles of his\nlife other than matters of choice: for never did there any appear on\nthe stage of the world with greater advantages to have raised himself\nto the highest secular felicity. He who could bring together such a\nprodigious number of fishes into his disciples net, and at another time\nreceive that tribute from a fish which he was to pay to the temple,\nmight easily have made himself the richest person in the world; nay,\nwithout any money, he could have maintained an army powerful enough\nto have jostled _C\u00e6sar_ out of his throne, having oftner than once\nfed several thousands with a few loaves and small fishes: but to shew\nhow small esteem he had of all the enjoyments in the world, he chose\nto live in so poor and mean a condition, that _though the foxes had\nholes, and the birds of the air had nests, yet he, who was Lord of\nall things, had not where to lay his head_. He did not frequent the\ncourts of princes, nor affect the acquaintance of great ones; but being\nreputed the son of a carpenter, he had fishermen, and other such poor\npeople, for his companions, and lived at such a rate as suited with the\nmeanness of that condition.\n\n\n _His humility._\n\n22. And thus I am brought unawares to speak of his _humility_, the last\nbranch of the divine life, wherein he was a most eminent pattern to us,\nthat we might _learn of him to be meek and lowly in heart_. I shall not\nnow speak of that infinite condescension of the eternal Son of God, in\ntaking our nature upon him; but only reflect on his lowly deportment\nwhile he was in the world. He had none of those sins and imperfections,\nwhich may justly humble the best of men; yet he was so entirely\nswallowed up with a deep sense of the infinite perfections of God,\nthat he appeared as nothing in his own eyes, I mean so far as he was\na creature. He considered those eminent perfections which shined in\nhis blessed soul as not his own, but the gifts of God; and therefore\nassumed nothing to himself for them, but with the profoundest humility\nrenounced all pretences to them. Hence did he refuse that ordinary\ncompellation of _good Master_, from one, who, it seems, was ignorant\nof his divinity: _Why callest thou me good? There is none good but God\nonly._ As if he had said, \u201cThe goodness of any creature (and such only\nthou takest me to be) is not worthy to be named or taken notice of; it\nis God alone who is originally and essentially good.\u201d He never made use\nof his miraculous power for vanity or ostentation: he would not gratify\nthe curiosity of the _Jews_ with a sign from heaven, some prodigious\nappearance in the air; nor would he follow the advice of his countrymen\nand kindred, who would have had all his great works performed in the\neyes of the world, for gaining him the greater fame. When his charity\nhad prompted him to the relief of the miserable, his humility made\nhim many times enjoin the concealment of the miracle; and when the\nglory of God, and the design for which he came into the world, required\nthe publication of them, he ascribed the honour of all to his Father,\ntelling them, _That of himself he was able to do nothing_.\n\n23. I cannot insist on all the instances of humility in his deportment\ntowards men; his withdrawing himself when they would have made him\na king; his subjection, not only to his blessed Mother, but to her\nhusband, during his younger years, and his submission to all the\nindignities and affronts which his rude and malicious enemies put upon\nhim: the history of his holy life, recorded by those who conversed\nwith him, is full of such passages as these; and indeed the serious\nand attentive study of it, is the best way to get right measures\nof humility, and all the other parts of religion, which I have been\nendeavouring to describe.\n\nLet me here subjoin a prayer that may be proper when one, who had\nformerly entertained some false notions of religion, begins to discover\nwhat it is.\n\n\n A PRAYER.\n\n_Infinite and eternal Majesty, author and fountain of being and\nblessedness, how little do we poor sinful creatures know of thee, or\nthe way to serve and please thee? We talk of religion, and pretend unto\nit; but alas! How few are there that know what it means? How easily do\nwe mistake the affections of our nature, for those divine graces which\nalone are acceptable in thy sight? It may justly grieve me to consider,\nthat I should have wandered so long, and contented myself so often\nwith vain shadows of religion; yet I cannot but acknowledge and adore\nthy goodness, who hast been pleased, in some measure, to open mine\neyes, and let me see what it is at which I ought to aim. I rejoice\nto consider what mighty improvements my nature is capable of and what\na divine temper doth shine in those whom thou causest to approach\nthee. Blessed be thine infinite mercy, who sentest thine own Son to\ndwell among men, and instruct them by his example, as well as his laws,\ngiving them a perfect pattern of what they ought to be. O that the holy\nlife of the blessed Jesus may be always in my thoughts, till I receive\na deep sense and impression of those graces that shined so eminently in\nhim; and let me never rest, till that new and divine nature prevail in\nmy soul, and Christ be formed within me._\n\n\n _The excellency and advantage of Religion._\n\n1. AND now, having discovered the nature of true religion, let us fix\nour meditations a little on the excellency and advantages of it. But\nwhat words can express that inward satisfaction, those hidden pleasures,\nwhich can never be rightly understood, but by those who feel them?\n_A stranger intermeddleth not with their joy\u00b9._ Holiness is the right\ntemper, the vigorous and healthful constitution of the soul: its\nfaculties had formerly been enfeebled and disordered, so that they\ncould not exercise their natural functions; it had wearied itself with\nendless tossings and rollings, and was never able to find any rest.\nNow that distemper being removed, it feels itself well; there is a due\nharmony in its faculties, and a sprightly vigour possesseth every part:\nthe understanding can discern what is good, and the will can cleave\nunto it; the affections are not tied to the motions of sense, and\nthe influence of external objects; but are stirred by more divine\nimpressions, are touched with a sense of invisible things.\n\n \u00b9 Proverbs xiv.\u00a010.\n\n\n _The excellency of divine love._\n\n2. Let us descend into a nearer view of religion, in the several\nbranches of it named before. Let us consider that love wherewith holy\nsouls are united to God, that we may see what excellency is involved in\nit. Love is that powerful passion, by which all the faculties of the\nsoul are determined, and on which both its perfection and happiness\ndepend. The worth and excellency of a soul is to be measured by the\nobject of its love. He who loveth mean and sordid things, doth thereby\nbecome base and vile; but a noble and well placed affection advances\nthe spirit to a conformity with the perfections which it loves. The\nimages of these frequently present to the mind, and, by a secret energy,\ninsinuate into the very constitution of the soul, and mould and fashion\nit unto their own likeness. Hence we see how easily lovers or friends\nslide into the imitation of the persons whom they affect; and how,\neven before they are aware, they begin to resemble them, not only\nin the more considerable instances of their deportment, but also in\ntheir voice and gesture, and that which we call their mein and air:\nand certainly we should as well transcribe the inward beauties of the\nsoul, if they were the object and motive of our love. But as all the\ncreatures we converse with have their mixture and alloy, we are always\nin hazard to be corrupted by placing our affection on them: passion\neasily blinds our eyes, so that we first approve, and then imitate the\nthings that are blameable in them. The true way to improve and ennoble\nour souls, is by fixing our love on the divine perfections, that we\nmay have them always before us, and derive an impression of them on\nourselves; and _beholding, with open face, the glory of the Lord,\nmay be changed into the same image, from glory to glory_. He who hath\nraised his eyes towards that uncreated beauty and goodness, and fixed\nhis affection there, is quite of another spirit, of a more excellent\nand heroic temper than the rest of the world; and cannot but infinitely\ndisdain all mean and unworthy things, will not entertain any low or\nbase thoughts, which might disparage his high and noble pretensions.\nLove is the greatest and most excellent thing we are masters of; and\ntherefore it is folly and baseness to bestow it unworthily. It is\nindeed the only thing we can call our own; other things may be taken\nfrom us by violence, but none can ravish our love. Is any thing else be\ncounted ours, by giving our love, we give all, so far as we make over\nour hearts and wills, by which we possess our other enjoyments. It is\nnot possible to refuse him any thing, to whom, by love, we have given\nourselves; nay, since it is the privilege of gifts, to receive their\nvalue from the mind of the giver, and not to be measured by the event,\nbut by the desire, he who loveth, may, in some sense, be said not\nonly to bestow all that he hath, but all things else which may make\nthe beloved person happy; since he doth heartily wish them, and would\nreally give them, if they were in his power. Certainly therefore love\nis the worthiest present we can offer unto God, and it is extremely\ndebased when we bestow it another way.\n\n3. When this affection is misplaced, it doth often vent itself in\nsuch expressions, as point at its proper object. The blasphemous terms\nof adoration, wherein men sometimes express their passion, are the\nlanguage of that affection which was designed for God; as he who is\naccustomed to speak to some great person, doth perhaps unawares accost\nanother with those titles he was wont to give him: But certainly that\npassion which accounteth its object a Deity, ought to be bestowed on\nhim who really is so; those unlimited submissions, which debase the\nsoul, is directed to any other, will exalt and ennoble it, when placed\nhere. Those chains and cords of love, are infinitely more glorious than\nliberty itself; this slavery is more noble than all the empires in the\nworld.\n\n\n _The advantages of divine love._\n\n4. Again, as divine love advances and elevates the soul, so it is\nthat alone which can make it happy. The highest pleasures, the most\nsubstantial delights, that human nature is capable of, are those\nwhich arise from a well-placed and successful affection. That which\nimbitters love, and makes it ordinarily a very troublesome passion,\nis the placing it on those who have not worth enough to deserve it,\nor gratitude to requite it, or whose absence may deprive us of their\nconverse, or their miseries occasion our trouble. To all these evils\nare they exposed, whose chief affection is placed on creatures; but the\nlove of God delivers us from them all.\n\n\n _The worth of the object._\n\n5. First, Love must needs be full of disquietude, when there is not\nexcellency in the object to answer the vastness of its capacity: So\nviolent a passion cannot but torment the spirit when it finds not\nwherewith to satisfy its cravings; and indeed so large and unbounded is\nits nature: that it must be extremely straitened, when confined to any\ncreature: nothing below an infinite good can afford it room to stretch\nitself, and exert its vigour and activity. What is a little skin-deep\nbeauty, or some small degrees of goodness, to satisfy a passion which\nwas made for God? No wonder lovers do so hardly suffer any rival, and\ndo not desire that others should approve their passion by imitating it:\nThey know the scantiness of the good which they love, that it cannot\nsuffice two, being in effect too little for one. Hence love, _which is\nstrong as death_, occasioneth _jealousy, which is cruel as the grave;\nthe coals whereof are coals of fire, which hath a most violent flame_.\n\n6. But divine love hath no mixture of this gall. When once the soul\nis fixed on that supreme good, it finds so much goodness, as doth not\nonly satisfy its affection, but overpower it too: It finds all its love\nto be too languid for such an object, and is only sorry that it can\ncommand no more: It wishes for the flames of a _Seraph_, and longs for\nthe time when it shall be wholly dissolved in love. And because it can\ndo so little itself, it desires the assistance of the whole creation,\nthat angels and men would concur with it in the admiration and love of\nthese infinite perfections.\n\n\n _The certainty to be beloved again._\n\n7. Again, love is accompanied with trouble, when it misses a suitable\nreturn of affection. Love is the most valuable thing we can bestow,\nand by giving it, we in effect give all that we have: and therefore it\nmust needs be afflicting, to find so great a gift despised; that the\npresent which one hath made of his whole heart cannot obtain any return.\nPerfect love is a kind of wandering out of ourselves; it is a sort\nof voluntary death, wherein the lover dies to himself, and all his\nown interests; not thinking of them, nor caring for them; and minding\nnothing but how he may please the party whom he loves. Thus he is\nquite undone, unless he meets with reciprocal affection; he neglects\nhimself, and the other hath no regard to him: But if he be beloved, he\nis revived, as it were, and liveth in the soul and care of the person\nwhom he loves. And now he begins to mind his own concernments, not so\nmuch because they are his, as because the beloved is pleased to own an\ninterest in them; he becomes dear unto himself, because he is so unto\nthe other.\n\n8. And herein the divine lover hath unspeakably the advantage, having\nplaced his affection on him whose nature is love, whose goodness is\nas infinite as his being; whose mercy prevented us, when we were his\nenemies, therefore cannot chuse but embrace us, when we are become\nhis friends. It is impossible that God should deny his love to a soul\ndevoted to him, and which desires nothing so much as to please him. He\ncannot disdain his own image, nor the heart on which it is engraven.\nLove is all the tribute which we can pay him, and it is the sacrifice\nwhich he will not despise.\n\n\n _The presence of the beloved person._\n\n9. Another thing which disturbs the pleasure of love, and renders it a\nmiserable and unquiet passion, is absence from those we love. It is not\nwithout a sensible affliction that friends part, tho\u2019 for some little\ntime: But if death have made the separation, as some time or other\nit must, this occasions a grief scarce to be parallel\u2019d by all the\nmisfortunes of human life. But, O how happy are those who have placed\ntheir love on him, who can never be absent from them! They need but\nopen their eyes, and they shall every where behold the traces of his\npresence and glory, and converse with him whom their soul loveth; and\nthis makes the darkest prison, or wildest desart, not only supportable,\nbut delightful to them.\n\n\n _The divine love makes us partake of an infinite happiness._\n\n10. In fine, a lover is miserable, if the person whom he loveth be\nso. They who have made an exchange of hearts by love, get thereby an\ninterest in one another\u2019s happiness and misery; and this makes love a\ntroublesome passion, when placed on earth. The most fortunate person\nhath grief enough to mar the tranquillity of his friend: and it is hard\nto hold out, when we are attacked on all hands, and suffer not only in\nour own person, but in another\u2019s: But if God be the object of our love,\nwe share in an infinite happiness. We rejoice to behold the glory of\nGod, and receive comfort and pleasure from all the praises wherewith\nmen and angels extol him. It delights us beyond expression to consider,\nthat the Beloved of our souls is infinitely happy in himself, and that\nall his enemies cannot shake or unsettle his throne: _That our God is\nin the heavens, and doth whatever pleaseth him_.\n\nBehold, on what sure foundations his happiness is built, whose soul is\npossessed with divine love, whose will is transformed into the will of\nGod, and whose sole desire is, that his Maker should be pleased! O the\npeace, the rest, the satisfaction, that attendeth such a temper of mind!\n\n\n _He that loveth God finds sweetness in every dispensation._\n\n11. What an infinite pleasure must it needs be, thus as it were to lose\nourselves in him; and, being swallowed up in the overcoming sense of\nhis goodness, to offer ourselves a living sacrifice, always ascending\nunto him in flames of love? Never doth a soul know what solid joy is,\ntill it give itself up unto the author of its being, and feel itself\nbecome a devoted thing; and can say, from an inward sense and feeling,\n_My Beloved is mine, and I am his_: I am content to be any thing\nfor him, and care not for myself, but that I may serve him. A person\nmoulded into this temper, finds pleasure in all the dispensations of\nprovidence: temporal enjoyments have another relish, when he tastes the\ndivine goodness in them, and considers them as tokens of love sent by\nhis dearest Lord and Maker: and chastisements hereby lose their sting;\nthe rod, as well as the staff, comfort him: he rejoices, that though\nGod does not the will of such a worthless creature as himself, yet he\naccomplishes his own designs; which are infinitely more holy and wise.\n\n\n _The duties of religion are delightful to him._\n\n12. The exercises of religion, which to others are insipid, yield the\nhighest pleasure to souls possessed with divine love: they rejoice\nwhen they are called to _go up to the house of the Lord_, that they\nmay _see his power and his glory, as they have formerly seen it in\nhis sanctuary_\u00b9. They never think themselves so happy, as when, having\nretired from the world, they have placed themselves in the presence\nof God, and entertain communion with him: they delight to adore his\nperfections, and recount his favours; and to protest their affection to\nhim, and tell him a thousand times that they love him; to lay out their\ntroubles or wants before him, and disburthen their hearts in his bosom.\nRepentance itself is a delightful exercise, when it floweth from the\nprinciple of love. There is a secret sweetness which accompanies those\ntears of remorse, those meltings of a soul returning unto God, and\nlamenting its former unkindness.\n\n \u00b9 Psalms lxiii.\u00a02.\n\n13. The severities of a holy life, and that constant watch which we\nare obliged to keep over our hearts and ways, are troublesome to those\nwho are only ruled by an external law, and have no law in their minds\ninclining them to their duty. But where divine love possesseth the\nsoul, it stands as centinel to keep out every thing that may offend\nthe Beloved. It complieth chearfully, not only with explicit commands,\nbut with the most secret notices of the Beloved\u2019s pleasure; and is\ningenious in discovering what will be most grateful and acceptable\nunto him. It makes mortification and self-denial change their harsh\nand dreadful names, and become easy, sweet and delightful things.\n\n\n _The excellency of charity._\n\n14. The next branch of the divine life is _universal love_ to man.\nThe excellency of this grace will be easily acknowledged; for what\ncan be more noble than a heart enlarged to embrace the whole world?\nWhose wishes and designs are levelled at the welfare of the universe,\nwhich considereth every man\u2019s interest as its own? He, who loveth\nhis neighbour as himself, can never entertain any base or injurious\nthought, or be wanting in any expressions of bounty. He had rather\nsuffer a thousand wrongs, than be guilty of one; and never accounts\nhimself happy, but when some one or other hath been benefited by him.\nThe malice or ingratitude of men is not able to resist his love. He\noverlooks their injuries, and pities their folly, and overcomes their\nevil with good; and never designs any other revenge against his most\nbitter and malicious enemies, than to put all the obligations he can\nupon them, whether they will or not. This inward goodness and benignity\nof spirit reflects a sweetness and serenity upon the very countenance,\nand makes it amiable and lovely: it inspires the soul with a noble\nresolution and courage, and makes it capable of enterprising and\neffecting the highest things: those heroic actions which we are wont\nto read with admiration, have, for the most part, been the effects of\nthe love of one\u2019s country, or of particular friendships; and certainly\na more extensive affection must be much more powerful and efficacious.\n\n\n _The pleasure that attends it._\n\n15. Again, as _charity_ flows from an excellent temper, so it is\naccompanied with the greatest satisfaction. It delights the soul to\nfeel itself thus enlarged; to be delivered from those disquieting\npassions, malice, hatred, and envy; and to become gentle, sweet, and\nbenign. Had I my choice of all things for my present felicity, I would\npitch upon this, to have my heart possessed with the greatest kindness\nand affection towards all men. I am sure this would make me partake\nin all the happiness of others, their inward endowments, and outward\nprosperity. And though I should frequently meet with occasions of grief,\nyet there is a sweetness in commiseration, which makes it infinitely\nmore desirable than a stupid insensibility. And the consideration\nof that infinite goodness and wisdom, which govern the world, might\nrepress any excessive trouble for particular calamities that happen\nin it. Certainly, next to the love of God, that ardent affection\nwherewith blessed souls embrace one another, is justly to be reckoned\nas the greatest felicity of those regions above. And did it universally\nprevail in the world, it would anticipate that blessedness, and make us\ntaste the joys of heaven upon earth.\n\n\n _The excellency of purity._\n\n16. A third branch of religion is _purity_; a contempt of sensual\npleasures, and resoluteness to undergo those troubles and pains we\nmay meet with in the performance of our duty. Now, the naming of this\nmay suffice to recommend it as a most excellent quality. There is\nno slavery so base, as that whereby a man becomes a drudge to his\nown lusts. Never can that person be capable of any thing noble, who\nis sunk in the gross pleasures of sense, or bewitched with the airy\ngratifications of fancy. But the religious soul is of a more sublime\nand divine temper. It knows it was made for higher things, and scorns\nto step aside one foot out of the ways of holiness, for obtaining any\nof these.\n\n\n _The delight it affords._\n\n17. And this _purity_ is accompanied with a great deal of pleasure.\nWhatsoever defiles the soul disturbs it too. All impure delights have\na sting in them, and leave smart and trouble behind them. Excess and\nintemperance, and all inordinate lusts, are so much enemies to the\nhealth of the body, and the interests of this present life, that a\nlittle consideration might oblige any rational man to forbear them on\nthat very score. And if the religious person go higher, and do not only\nabstain from noxious pleasures, but neglect those that are innocent,\nthis is not to be looked upon as any uneasy restraint, but as the\neffect of better choice: his mind is so taken up with sublime delights,\nthat he cannot be concerned in these. Any person that is engaged in\na violent affection, will easily forget his ordinary gratification;\nwill be little curious about his diet, or his bodily ease, or the\ndivertisements he was wont to delight in. No wonder then, if souls,\noverpowered with divine love, despise inferior pleasures, and be\nalmost ready to grudge the body its necessary attendance for the common\naccommodations of life, judging all these impertinent to their main\nhappiness, and those higher enjoyments they are pursuing. As for the\nhardships they may meet with, they rejoice in them, as opportunities\nto testify their affection: and since they are able to do so little for\nGod, they are glad of the honour to suffer for him.\n\n\n _The excellency of humility._\n\n18. The last branch of religion is _humility_; and however, to vulgar\neyes, this may appear a despicable quality, yet, really, the soul\nof man is not capable of a higher and more noble endowment. It is a\nsilly ignorance that begets pride; but humility arises from a nearer\nacquaintance with excellent things, which keeps men from doating on\ntrifles, or admiring themselves because of some petty attainments.\n\nI know not what thoughts people may have of _humility_, but I see\nalmost every person pretending to it, and shunning such expressions\nand actions as may make them be accounted arrogant and presumptuous;\nso that those who are most desirous of praise, are loth to commend\nthemselves. What are all those compliments and modes of civility so\n\u2666frequent in our ordinary converse, but so many protestations of the\nesteem of others, and the low thoughts we have of ourselves? And must\nnot humility be an excellent endowment, when the very shadows of it are\nso necessary a part of good breeding?\n\n \u2666 \u201cfrequently\u201d replaced with \u201cfrequent\u201d per Errata\n\n\n _The pleasure and sweetness of an humble temper._\n\n19. Again, this grace is accompanied with a great deal of happiness.\nThe proud person is a trouble to all that converse with him, but\nmost of all to himself. Every thing is enough to vex him; but scarce\nany thing sufficient to please him. But the humble person hath the\nadvantage when he is despised, that none can think more meanly of him\nthan he doth of himself; and as he is less affected with injuries,\nso he is less obnoxious to them. _Contention, which cometh of pride_,\nbetrays a man into a thousand \u2666inconveniences, which those of a meek\nand lowly temper seldom meet with. True humility begets veneration\namong wise men, whilst pride defeateth its own design, and depriveth\na man of that honour it makes him pretend to.\n\n \u2666 \u201cinconvenices\u201d replaced with \u201cinconveniences\u201d\n\n20. And the exercises of humility which relate to God, are accompanied\nwith the greatest satisfaction. It is impossible to express the delight\nwhich religious persons feel in the lowest prostrations of their\nsoul before God; when having a deep sense of the divine Majesty, they\nsink (if I may so speak) to the bottom of their beings, and vanish\nand disappear in the presence of God, by a serious and affectionate\nacknowledgement of their own nothingness; when they understand the full\nsense of the psalmist\u2019s exclamation, _Lord, what is man?_ And can utter\nit with the same affection. Never did any haughty person receive the\npraises of men with so much pleasure as the humble renounce them, _Not\nunto us, O Lord, not unto us, but unto thy name give glory_.\n\n21. Thus I have spoken something of the excellencies and advantages of\nreligion in its several branches. Let us acquaint ourselves with it,\nand experience will teach us more than all that ever hath been spoken\nor written concerning it. If we may suppose the soul to be already\nawakened unto some longing desires after so great a blessedness, it\nwill be good to give them vent, and suffer them to issue forth in some\nsuch aspirations as these.\n\n\n A PRAYER.\n\n_GOOD God! what a mighty felicity is this to which we are called?\nHow graciously hast thou joined our duty and happiness together,\nand prescribed that for our work, the performance whereof is a great\nreward? And shall such silly worms be advanced to so great a height?\nWilt thou allow us to raise our eyes to thee? Wilt thou admit and\naccept our affection? Shall we receive the impression, of thy divine\nexcellencies, by beholding and admiring them, and partake of thy\ninfinite blessedness and glory, by loving thee, and rejoicing in them?\nO the happiness of those souls that are disintangled from every narrow\ngood; whose understandings are enlightened by the holy Spirit, and\ntheir wills enlarged to the extent of thine; who love thee above all\nthings, and all mankind for thy sake! I am persuaded, O God, I am\npersuaded, that I can never be happy, till my corrupt affections be\nmortified, and the pride and vanity of my spirit subdued, and till I\ncome seriously to despise the world, and think nothing of myself. But\nO when shall it once be? O when wilt thou come unto me, and satisfy my\nsoul with thy likeness, making me holy as thou art holy, even in all\nmanner of conversation? Hast thou given me a prospect of so great a\nfelicity, and wilt thou not bring me unto it? Hast thou excited these\ndesires in my soul, and wilt thou not also satisfy them? O teach me\nto do thy will, for thou art my God; thy Spirit is good, lead me unto\nthe land of uprightness. Quicken me, O Lord, for thy name\u2019s sake, and\nperfect that which concerneth me. Thy mercy, O Lord, endureth for ever,\nforsake not the work of thine own hands._\n\n\n _The despondent thoughts of some newly awakened\n to a right sense of things._\n\n1. I HAVE hitherto considered wherein true religion consists, and how\ndesirable a thing it is; but when one sees how infinitely distant he is\nfrom it, he may perhaps be ready to despond; he may sit down in sadness,\nand bemoan himself, and say, in the \u2666anguish of his spirit, \u201cThey are\nhappy indeed whose souls enjoy the divine life, who are thus renewed in\nthe spirit of their minds; but alas! I am quite of another constitution.\nIf outward observances could have done, I might have hoped to acquit\nmyself: but since nothing but a new nature can serve, what am I able to\ndo? I could give all my goods to the poor, but cannot command that love,\nwithout which this would profit me nothing. This gift of God cannot be\npurchased with money\u00b9. If a man should give all the substance of his\nhouse for love, it would be utterly contemned\u00b2. I could pine my body;\nbut I cannot starve my corruptions, nor wean my affections from earthly\nthings. I am many times convinced of my own vileness; but this rather\nbegets discontent in me, than true humility; and though I should come\nto think meanly of myself, yet I cannot endure that others should think\nso too. In a word, when I reflect on my most specious attainments, I\nhave reason to suspect that they are all but the effects of nature; and\nsin is so powerful and so deeply rooted in me, that I can never hope to\nbe delivered from it. I may toss and turn as a door on the hinges, but\ncan never get clear off; so that all the advantage I can draw from the\ndiscovery of religion, is but to see, at a huge distance, that felicity\nwhich I am not able to reach; like a man in a shipwreck, who discerns\nthe land, and envies the happiness of those there, but cannot himself\nget ashore.\u201d\n\n \u2666 \u201cauguish\u201d replaced with \u201canguish\u201d\n\n \u00b9 Acts viii.\u00a020.\n\n \u00b2 Canticles viii.\u00a07.\n\n\n _The unreasonableness of these fears._\n\n2. These, or such-like thoughts, may arise in the minds of those who\nbegin to conceive the nature and excellency of religion. They have\nspied the land, and seen that it is exceeding good, that it floweth\nwith milk and honey; but they find they have the children of _Anak_\nto grapple with, powerful corruptions to overcome, and they fear they\nshall never prevail against them. But why should we give way to such\ndiscouraging suggestions? Why should we entertain such unreasonable\nfears, which damp our spirits and weaken our hands, and augment the\ndifficulties of our way? Let us encourage ourselves with those mighty\naids we are to expect in this spiritual warfare; for greater is he\nthat is for us, than all that can rise up against us. _The eternal\nGod is our refuge, and underneath are the everlasting arms. Let us\nbe strong in the Lord, and the power of his might_; for he it is that\nshall _tread down our enemies_. God hath a tender regard to the souls\nof men, and is infinitely willing to promote their welfare. He hath\ncondescended to our weakness, and declared with an oath, that he hath\nno pleasure in our destruction. There is no such thing as despite in\nthe bosom of that ever blessed being, whose name and nature is love.\nHe created us at first in a happy condition, and now when we are fallen\nfrom it, _he hath laid help upon one that is mighty to save_\u00b9, hath\ncommitted the care of our souls to no meaner a person than the eternal\nSon of his love. It is he that is the captain of our salvation, and\nwhat enemies can be too strong for us, when we are fighting under his\nbanner? Did not the Son of God come down from the bosom of his Father,\nand pitch his tabernacle amongst men, that he might recover them to\nthe divine life, and restore the image of God in their souls? All the\nmighty works he performed, all the afflictions he sustained, had this\nfor their scope and design: for this did he labour and toil; for this\ndid he bleed and die. _He was with child, he was in pain, and hath he\nbrought forth nothing but wind\u00b2? Hath he wrought no deliverance in the\nearth? Shall he not see of the travail of his soul\u00b3?_ Certainly it is\nimpossible that this great contrivance of heaven should prove abortive,\nthat such a mighty undertaking should miscarry. It hath already been\neffectual for the salvation of many thousands, who were once as far\nfrom the kingdom of heaven as we. And our _high priest continueth for\never, and is able to save them to the uttermost that come unto God by\nhim_\u2074. He is tender and compassionate; he knoweth our infirmities, and\nhad experience of our temptations. _A bruised reed will he not break,\nand smoaking flax will he not quench, till he send forth judgment unto\nvictory\u2075._ He hath sent out his Holy Spirit, whose sweet but powerful\nbreathings are still moving up and down in the world, to quicken the\nsouls of men, and awaken them unto the sense and feeling of those\ndivine things for which they were made. He is ready to assist such weak\nand languishing creatures as we are, in our essays towards holiness.\nAnd when once it hath taken hold of a soul, and kindled in it the\nsmallest spark of divine love, will he not preserve and cherish, and\nbring it forth into a flame, which many waters shall not quench\u2076.\nWhenever this day begins to dawn, and _the day-star to rise in their\nheart_\u2077, it will dispel the powers of darkness, and make ignorance and\nfolly, and all corrupt affections, flee away as fast before it as the\nshades of night, when the sun cometh out of his chambers. _For the path\nof the just is as the shining light, which shineth more and more unto\nthe perfect day\u2078. They shall go on from strength to strength, till\nevery one of them appear before God in Sion\u2079._\n\n \u00b9 Psalms lxxxix.\u00a019.\n\n \u00b2 Isaiah xxvi.\u00a018.\n\n \u00b3 Isaiah liii.\u00a011.\n\n \u2074 Hebrews vii. 24,\u00a025.\n\n \u2075 Matthew xii.\u00a029.\n\n \u2076 Canticles viii.\u00a07.\n\n \u2077 2 Peter i.\u00a019.\n\n \u2078 Proverbs iv.\u00a018.\n\n \u2079 Psalms lxxxiv.\u00a07.\n\n3. Why should we think it impossible that true goodness and universal\nlove should come to sway and prevail in our souls? Is not this their\nprimitive condition, as they came out of the hands of their maker? Sin\nand corruption are but usurpers; and though they have long kept the\npossession, yet _from the beginning it was not so_. That inordinate\nself-love which one would think were interwoven with our nature, is\nnevertheless of foreign extraction, and had no place at all in the\nstate of integrity. We have still so much reason left as to condemn\nit. Our understandings are easily convinced that we ought to be wholly\ndevoted to him from whom we have our being, and to love him infinitely\nmore than ourselves, who is infinitely better than we. And our wills\nwould readily comply with this, if they were not disordered and out of\ntune. And is not he who made our souls able to mend them again? Shall\nwe not be able, by his assistance, to vanquish and expel those violent\nintruders, _and turn unto flight the armies of the aliens_\u00b9.\n\n \u00b9 Hebrews xi.\u00a034.\n\n4. No sooner shall we take up arms in this holy war, but we shall\nhave all the saints on earth, and all the angels in heaven engaged on\nour side. The holy church throughout the world is daily interceding\nwith God for the success of all such endeavours. And doubtless those\nheavenly hosts above, are nearly concerned in the interests of religion,\nand infinitely desirous to see the divine life prevailing in this\ninferior world, and that the will of God may be done by us on earth, as\nit is done by them in heaven. May we not then encourage ourselves, as\nthe prophet did his servant, when he shewed him the horses and chariots\nof fire, _Fear not, for they that be with us, are more than they that\nare against us_\u00b9?\n\n \u00b9 2 Kings vi. 16,\u00a017.\n\n\n _We must do what we can, and depend on the divine assistance._\n\n5. Away then with all desponding thoughts. To undertake vigorously,\nand rely confidently on the divine assistance, is more than half the\nconquest: _Let us arise and be doing, and the Lord will be with us_\u00b9.\nIt is true, religion in the souls of men is the immediate work of God,\nand all our natural endeavours can neither produce it alone, nor merit\nthose supernatural aids by which it must be wrought. The Holy Ghost\nmust come upon us, and the power of the Highest overshadow us, before\nthat holy thing can be begotten, and Christ formed in us. But yet we\nmust not expect that this work should be done without any endeavours\nof our own; we must not lie loitering in the ditch, and wait till\nomnipotence pull us thence; no, no, we must bestir ourselves, and\nactuate these powers which we have already received. We must put forth\nourselves to our utmost capacities, and then _our labour shall not\nbe vain in the Lord_\u00b2. All the art and industry of man cannot form\nthe smallest herb, or make a stalk of corn to grow in the field. It\nis the energy of nature, and the influences of heaven, which produce\nthis effect. It is God _who causeth the grass to grow, and herb for\nthe service of man_\u00b3; and yet nobody will say that the labours of the\nhusbandman are useless or unnecessary. So likewise the human soul is\nimmediately created by God; it is he who both formeth and enliveneth\nthe child, and yet he hath appointed the marriage-bed as the ordinary\nmeans for the propagation of mankind: and so, though there must\nintervene a stroke of omnipotence to effect this mighty change in our\nsouls; yet ought we to do what we can, that we may be more ready to\nreceive the seeds of grace and the dew of heaven. It is true, God hath\nbeen found of some who sought him not; he hath cast himself in their\nway who were quite out of his; he hath laid hold upon them, and stopt\ntheir course on a sudden; for so was St. _Paul_ converted in his\njourney to _Damascus_. But certainly this is not God\u2019s ordinary method\nof dealing with men: though he hath not tied himself to means, yet\nhe hath tied us to the use of them; and we have never more reason\nto expect the divine assistance, than when we are doing our utmost\nendeavours. It shall therefore be my next work to shew what course we\nmay take for attaining that blessed temper I have described.\n\n \u00b9 1 Chronicles xxii.\u00a016.\n\n \u00b2 1 Corinthians xv.\u200358.\n\n \u00b3 Psalms civ.\u00a014.\n\n\n _We must shun all manner of sin._\n\n6. Now if we desire to have our souls moulded to this holy frame, and\nhave Christ formed in our hearts, we must carefully avoid all sinful\npractices. There can be no treaty of peace, till we lay down these\nweapons of rebellion wherewith we fight against heaven; nor can we\nexpect to have our distempers cured, if we be daily feeding on poison.\nEvery wilful sin gives a mortal wound to the soul, and puts it at a\ngreater distance from God. And we can never hope to have our hearts\npurified from corrupt affections, till our hands are cleansed from\nvicious actions.\n\n\n _We must know what things are sinful._\n\n7. And, first, Let us inform ourselves well what those sins are from\nwhich we ought to abstain. And here we must not take our measures from\nthe maxims of the world, or the practices of those whom in charity, we\naccount good men. Most people have very light apprehensions of these\nthings, and are not sensible of any fault, unless it be gross. And\nthose who are more serious, many times allow themselves too great\nlatitude. Alas! how much pride, and vanity, and passion; how much\nweakness and folly doth every day show itself in their converse and\nbehaviour! It may be they are humbled for it, and striving against\nit, but the progress is so small, and their failings so many, that we\nhad need to chuse an exacter pattern. Every one of us must answer for\nhimself, and the practice of others will never warrant and secure us.\nIt is the highest folly to regulate our actions by any other standard,\nthan that by which they must be judged. If ever therefore we would\n_cleanse our way_, it must be _by taking heed thereto according to\nthe word of God_\u00b9. And that _word which is quick and powerful, and\nsharper than any two-edged sword, piercing even to the dividing asunder\nof soul and spirit, and of the joints and marrow_\u00b2, will certainly\ndiscover many things to be sinful, which pass for very innocent in the\neyes of the world. Let us therefore imitate the psalmist, who saith,\n_Concerning the works of men, by the words of thy lips, I have kept\nmyself from the path of the destroyer_\u00b3. Let us acquaint ourselves well\nwith the holy laws of our religion: let us consider the discourses of\nour blessed Saviour, (especially that divine sermon on the mount) and\nthe writings of his holy apostles; where an unbiassed mind may clearly\ndiscern those bounds by which our actions ought to be confined: and\nthen let us never look upon any sin as light and inconsiderable, but be\nfully persuaded, that the smallest is infinitely heinous in the sight\nof God, and prejudicial to the souls of men: and that if we had the\nright sense of things, we should be as deeply affected with the least\nirregularities, as now we are with the greatest crimes.\n\n \u00b9 Psalms cxix.\u00a09.\n\n \u00b2 Hebrews iv.\u00a012.\n\n \u00b3 Psalms xvii.\u00a04.\n\n\n _We must resist temptations._\n\n8. Among those things which we discover to be sinful, there will be\nsome to which, through our nature, or long custom, we are so wedded,\nthat it will be like cutting of the right-hand, or pulling out the\nright-eye, to abandon them. But must we therefore sit down and wait\ntill all difficulties be over, and every temptation be gone? This\nwere to imitate the fool in the poet, who stood the whole day at the\nriver-side, till all the water should run by. We must not indulge our\ninclinations, as we do little children, till they grow weary of the\nthing they are unwilling to let go. We must not continue our sinful\npractices, in hopes that the divine grace will one day over-power us.\n\n9. If the heinous nature of sin cannot affect us, at least we may be\nfrighted by its dreadful consequences. That selfish principle which\npusheth us forward to sinful pleasures, may make us loath to buy them\nat the rate of everlasting misery. Let us therefore accustom ourselves\nto consider seriously what a fearful thing it must be to offend that\ninfinite Being, on whom we depend every moment; who needs but withdraw\nhis mercies to make us miserable, or his assistance to make us nothing.\nLet us remember the shortness and uncertainty of our lives, and that\nafter we have taken a few turns more in the world, and conversed a\nlittle longer amongst men, we must all go down to the dark and silent\ngrave, and carry nothing along with us but anguish and regret for all\nour sinful enjoyments. What horror must then seize the guilty soul,\nto find itself naked and all alone before the impartial judge of the\nworld, to render an exact account, not only of its more considerable\ntransactions, but of every word that the tongue hath uttered, and the\nmost secret thought that ever passed through the mind? Let us represent\nto ourselves the terrors of that dreadful day, when _the foundations\nof the earth shall be shaken, the heavens shall pass away with a great\nnoise, and the elements shall melt with fervent heat_\u00b9. The present\nframe of nature shall be dissolved, and our eyes shall behold the\nblessed Jesus, (who came once into the world in all humility to visit\nus, to purchase pardon for us, and beseech us to accept of it) now\nappearing in the majesty of his glory, and descending from heaven\n_in flaming fire, to take vengeance on those_ that have despised his\nmercy. Then all the hidden things of darkness shall be brought to\nlight, and the counsels of the heart made manifest\u00b2. Then those secret\nimpurities and subtle frauds whereof the world did never suspect\nus, shall be exposed and laid open to public view; and many thousand\nactions which we never dreamed to be sinful, shall be charged home upon\nour consciences, with such evident convictions of guilt, that we shall\nneither be able to deny, or excuse them. Then shall all the angels in\nheaven, and all the saints that ever lived on the earth, approve that\ndreadful sentence which shall be passed on wicked men; and those who\nloved and esteemed them when in the world, shall look upon them with\nindignation and abhorrence.\n\n \u00b9 2 Peter iii.\u00a010.\n\n \u00b2 1 Corinthians iv.\u00a05.\n\n10. \u2019Tis true, this is a melancholy subject; there is horror in the\nconsideration of it: but sure it must be infinitely more dreadful to\nendure it; and such thoughts as these may be useful to fright us from\nthe courses that would lead us thither. How fond soever we may be of\nsinful pleasures, we shall startle when pressed with that question,\n_Who can dwell with everlasting burnings_\u00b9.\n\n \u00b9 Isaiah xxxiii.\u00a014.\n\n\n _We must keep a constant watch over ourselves._\n\n11. But it will not suffice to consider those things once and again,\nnor to form some resolutions of abandoning our sins, unless we maintain\na constant guard, and be constantly watching against them. Sometimes\nthe mind is awakened, and we resolve to reform: but alas! it presently\nfalleth asleep, and we lose that prospect which we had, and then\ntemptations take the advantage; they solicit us continually, and\nfrequently engage our consent before we are aware. It is the folly and\nruin of most people to live at adventure, seldom considering what they\nare about to say or do. If we would have our resolutions take effect,\nwe must take heed unto our ways, set a watch before the door of our\nlips, and examine the motions that arise in our heart, whence they come,\nand whither they go; whether it be pride or passion, or any corrupt\nhumour, that prompteth us to any design, and whether God will be\npleased with it? And if we have no time for long reasonings, let us at\nleast turn our eyes towards God, and place ourselves in his presence,\nto ask his leave and approbation for what we do. Let us consider\nourselves under the all-seeing eye of that divine majesty, as in the\nmidst of an infinite globe of light; which compasseth us about both\nbehind and before, and pierceth to the inmost corners of our soul. The\nsense of the divine presence is a ready means, both to discover what\nis unlawful, and to restrain us from it. There are some things a person\ncould make a shift to defend, and yet he dares not look God in the\nface, and adventure upon them. If we look unto him we shall be lightned;\nif we _set him always before us_, he will _guide us by his eye, and\ninstruct us in the way wherein we ought to walk_.\n\n\n _We must often examine our actions._\n\n12. This care and watchfulness over our actions, must be seconded by\nfrequent and serious reflections upon them; not only that we may obtain\nthe divine mercy; but that we may strengthen our resolutions, and learn\nto decline or resist temptations. It is an advice worthy of a Christian,\nthough it first dropped from a Heathen pen, that before we betake\nourselves to rest, we renew and examine all the passages of the day,\nthat we may redress what we find to have been amiss, and make the\nshipwrecks of one day be as marks to direct our course in another.\nBut, withal, we must not forget to implore the divine assistance,\nespecially against those sins that most easily beset us: and though our\nhearts are not yet moulded into that spiritual frame, yet methinks such\nconsiderations as have been proposed may stir us up to some seriousness,\nand make our prayers against it as earnest, at least, as they are wont\nto be against other calamities; and I doubt not but God, who heareth\nthe cry of the ravens, will have some regard even to such petitions as\nproceed from those natural passions which himself hath implanted in us.\n\n\n _It is fit to restrain ourselves in many lawful things._\n\n13. Thus we are to make the first essay for recovering the divine\nlife, by restraining the natural inclinations, that they break not out\ninto sinful practices. But Christian prudence will teach us to abstain\nfrom gratifications that are not simply unlawful; and that not only\nthat we may secure our innocence, which would be in continual hazard,\nif we should strain our liberty to the utmost point; but also that we\nmay teach our appetites to obey, as prudent parents deal with their\nchildren, who cross their wills in many little things, to make them\nmanageable in more considerable instances. He who would mortify the\npride and vanity of his spirit, should stop his ears to the most\ndeserved praises, and sometimes forbear his just vindication, from\nthe censures and aspersions of others. He who would check a revengeful\nhumour, would do well to deny himself the satisfaction of representing\nto others the injuries he hath sustained. And if we would so take\nheed to our ways, that we sin not with our tongue, we must accustom\nourselves to solitude and silence. Thus we may make our appetites more\nmoderate in their cravings, by accustoming them to frequent refusals;\nbut it is not enough to have them under violence and restraint.\n\n\n _We must strive to put ourselves out of love with the world._\n\n14. Our next essay must be to possess our minds with a deep persuasion\nof the vanity and emptiness of worldly enjoyments. This is an ordinary\ntheme, but alas! how few understand and believe what they say? These\nnotions float in our brains, and come sliding off our tongues, but\nwe have no deep impression of them on our spirits. We feel not the\ntruth which we pretend to believe. We can tell that all the glory\nand splendor, all the pleasures of the world, are vanity and nothing;\nand yet these nothings take up all our thoughts, and engross all\nour affections. Perhaps sometimes we resolve to be no longer deluded\nwith them; but these thoughts seldom outlive the next temptation. And\nafter we have been frustrated a thousand times, we must continually\nbe repeating the experiment. The least difference of circumstances\nis enough to make us expect that satisfaction in one thing, which we\nmissed in another. But had we once a real contempt of worldly things,\nthis were a considerable advancement in our way. The soul of man is of\na vigorous and active nature, and hath in it an unextinguishable thirst,\nan immaterial kind of fire, always catching at some object or other, in\nconjunction wherewith it thinks to be happy: and were it once rent from\nthe world, it would search after some higher object, to satisfy its\nimportunate cravings. The love of the world and the love of God, are\nlike the scales of a balance, as the one falleth the other doth rise.\nIt therefore nearly concerns us to be convinced of the emptiness and\nvanity of creature enjoyments. Let us seriously consider what our\nreason and faith, our own experience, and the observation of others\nsuggest. Amidst all our pursuits and designs, let us stop and ask\nourselves, for what end is this? At what do I aim? Can the gross\npleasures of sense, or a heap of white or yellow earth, or the esteem\nof silly creatures like myself, satisfy an immortal soul? Have I not\ntried these things already? Will they have a higher relish, and yield\nme more contentment to-morrow than yesterday, or the next year than\nthey did the last? There may be some little difference between that\nwhich I am now pursuing, and that which I enjoyed before: but sure\nmy former enjoyments did shew as pleasant, and promise as fair before\nI attained them. Like the rainbow, they \u2666looked very glorious at a\ndistance, but when I approached, I found nothing but emptiness and\nvapour. O what a poor thing would the life of man be, if it were\ncapable of no higher enjoyments!\n\n \u2666 \u201clook\u201d replaced with \u201clooked\u201d per Errata\n\n\n _We must do those outward actions that are commanded._\n\n15. When our inclinations towards worldly things are in some measure\nsubdued, we must proceed conscientiously to perform those duties which\nreligion \u2666requires. If we cannot get our inward dispositions presently\nchanged, let us study at least to regulate our outward deportment: if\nour hearts be not yet inflamed with divine love, let us however \u2660own\nour allegiance to that infinite Majesty, by attending his service, and\nlistening to his word; by speaking reverently of his name; and praising\nhis goodness, and exhorting others to serve and obey him. If we want\nthat charity, and those bowels of compassion which we ought to have\ntowards our neighbours, yet must we not omit any occasion of doing them\ngood. If our hearts be haughty and proud, we must nevertheless study a\nmodest and humble deportment. These external performances are of little\nvalue in themselves, yet may they help us forward to better things. It\nis always good to be doing what we can, for then God is wont to assist\nour feeble endeavours. Nor need we fear the imputation of hypocrisy,\nthough our actions thus somewhat out-run our affections, seeing they\nstill proceed from a sense of our duty, and our design is not to appear\nbetter than we are, but that we may really become so.\n\n \u2666 \u201crequire\u201d replaced with \u201crequires\u201d per Errata\n\n \u2660 \u201cowe\u201d replaced with \u201cown\u201d per Errata\n\n\n _We must endeavour to form internal acts\n of devotion, charity, &c._\n\n16. Moreover, let us be often lifting up our hearts to God; and if\nwe do not say that we love him above all things, let us at least\nacknowledge that it is our duty, and would be our happiness so to do.\nLet us lament the dishonour done him by sinful men, and applaud the\npraises that are given him by that glorious company above. Let us yield\nourselves up to him a thousand times, to be governed by his laws, and\ndisposed of at his pleasure: and though our stubborn heart start back,\nyet let us tell him we are convinced that his will is always just and\ngood; and therefore desire him to do with us whatsoever he pleaseth,\nwhether we will or not.\n\nThus should we exercise ourselves unto godliness: and when we are\nemploying the powers that we have, the Spirit of God is wont to strike\nin, and elevate these acts of our soul beyond the pitch of nature, and\ngive them a divine impression.\n\n\n _Consideration a great instrument of religion._\n\n17. I shall mention but two other helps; and the first is, deep and\nserious consideration. *The assent which is ordinarily given to divine\ntruths, is very faint and languid. Men are unwilling to quarrel with\nthe religion of their country; but are seldom at the pains to consider\nwhat they profess to believe; and thence it is, that they have so\nlittle influence on their practice. Those _spiritless and paralytic\nthoughts_ (as one rightly terms them) are not able to move the will,\nand direct the hand. We must therefore labour for a full persuasion\nof divine truths, a sense and feeling of spiritual things. Let us\nurge forward our spirits, and make them approach the invisible world,\nand fix our mind upon immaterial things, till we clearly perceive\nthat these are no dreams; nay, that all things are dreams and shadows\nbesides them. When we look about us, and behold the beauty and\nmagnificence of this goodly frame, the order and harmony of the whole\ncreation, let our thoughts from thence take their flight toward that\nomnipotent wisdom and goodness which did at first produce, and doth\nstill uphold the same. When we reflect upon ourselves, let us consider\nthat we are not a mere piece of organized matter, a curious and well\ncontrived engine; that there is more in us than flesh, and blood,\nand bones, even a divine spark, capable to know, and love, and enjoy\nour Maker. And though it be now exceedingly clogged with its dull and\nlumpish companion; yet ere long it shall be delivered, and can subsist\nwithout the body, as well as that can do without the cloaths, which we\nthrow off at our pleasure. Let us often withdraw our thoughts from this\nearth, this scene of misery, and folly, and sin, and raise them towards\nthat glorious world; whose innocent and blessed inhabitants solace\nthemselves eternally in the divine presence, and know no other passion,\nbut an unmixed joy, and an unbounded love: and then consider how the\nblessed Son of God came down to this lower world to live among us, and\ndie for us, that he might bring us to a portion of the same felicity;\nand think how he hath overcome the sharpness of death, and opened\nthe kingdom of heaven to all believers, and is now set down on the\n_right-hand of the Majesty on high_\u00b9; and yet is not the less mindful\nof us, but receiveth our prayers, and presenteth them unto his Father,\nand is daily visiting his church with the influences of his Spirit, as\nthe sun reacheth us with his beams.\n\n \u00b9 Hebrews i.\u00a03.\n\n\n _We should consider the excellency of the divine nature._\n\n18. Let me further suggest some particular subjects of meditation. And\nfirst, if we would love God, let us consider the excellency of his\nnature, and his love and kindness towards us. It is little we know\nof the divine perfections; and yet that little may fill our souls\nwith admiration and love. If it be the understanding that directs the\naffections, certainly the excellencies of the divine nature (the traces\nwhereof we cannot but discover in every thing we behold) should not\nfail to engage our hearts. Shall we not be infinitely more transported\nwith that almighty wisdom and goodness, which fills the universe, and\ndisplays itself in all the parts of the creation, which establisheth\nthe frame of nature, and turneth the mighty wheels of providence, and\nkeepeth the world from disorder and ruin, than with the faint rays of\nthe same perfections which we meet with in our fellow creatures? Shall\nwe doat on the scattered pieces of a rude and imperfect picture, and\nnever be affected with the original beauty? This were an unaccountable\nstupidity and blindness. Whatever we find lovely in a friend, or in a\nsaint, ought not to engross, but to elevate our affection: we should\nconclude with ourselves, that if there be so much sweetness in a drop,\nthere must be infinitely more in the fountain. If there be so much\nsplendor in a ray, what must the sun be in its glory?\n\n19. Nor can we pretend the remoteness of the object, as if God were at\ntoo great a distance for our converse or love: _he is not far from\nevery one of us; for in him we live, and move, and have our being_.\u00b9 We\ncannot open our eyes, but we must behold some footsteps of his glory;\nand we cannot turn them toward him, but we shall be sure to find his\nintent upon us, waiting as it were to catch a look, ready to entertain\nthe most intimate communion with us. Let us therefore endeavour to\nraise our minds to the clearest conceptions of the divine nature. Let\nus consider all that his works declare, or his word discovers of him\nunto us; and let us especially contemplate that visible representation\nof him which was made in our own nature by his Son, who was _the\nbrightness of his glory, and the express image of his person_,\u00b2 and\nwho appeared in the world to discover at once what God is, and what\nwe ought to be. Let us represent him unto our minds as we find him\ndescribed in the gospel, and there we shall behold the perfections of\nthe divine nature, tho\u2019 covered with the veil of human infirmities.\nAnd while we contemplate a Being, infinite in power, in wisdom, and\ngoodness, the author and fountain of all perfections, let us pray that\nour eyes may affect our heart,\u00b3 and while we are musing the fire may\nburn.\u2074\n\n \u00b9 Acts xvii.\u00a027.\n\n \u00b2 Hebrews i.\u00a03.\n\n \u00b3 Lamentations iii.\u00a051.\n\n \u2074 Psalms xxxix.\u00a03.\n\n\n _We should meditate on his goodness and love._\n\n20. Hereunto add the consideration of God\u2019s favour and goodwill towards\nus. Now as the word of God is full of the expressions of his love\ntowards man, so all his works loudly proclaim it. He gave us our being,\nand by preserving us in it, doth renew the donation every moment.\nHe hath placed us in a rich and well-furnished world, and liberally\nprovided for all our necessities. He raineth down blessings from heaven\nupon us, and causeth the earth to bring forth our provision. He giveth\nus our food and raiment; and while we are spending the productions\nof one year, he is preparing for us against another. He sweetneth our\nlives with innumerable comforts, and gratifieth every faculty with\nsuitable objects. The eye of his providence is always upon us, and\nhe watcheth for our safety when we are fast asleep, neither minding\nhim nor ourselves. But lest we should think these testimonies of\nhis kindness less considerable, because they are the easy issues of\nhis omnipotent power, and do not put him to any trouble or pain, he\nhath taken a more wonderful method to endear himself to us. He hath\ntestified his affection to us, by suffering as well as by doing; and\nbecause he could not suffer in his own nature, he assumed ours. The\neternal Son of God cloathed himself with the infirmities of our flesh,\nand left the company of those blessed spirits, who knew well how to\nlove and adore him, that he might dwell among men, and wrestle with the\nobstinacy of that rebellious race to reduce them to their allegiance,\nand to offer himself up as a sacrifice for them. I remember one of the\npoets hath an ingenious fancy to express the passion wherewith he found\nhimself overcome after a long resistance, _That the God of love had\nshot all his golden arrows at him, but could never pierce his heart,\ntill at length he put himself into the bow, and darted himself straight\ninto his breast_. Methinks this doth someway adumbrate God\u2019s method\nof dealing with men: he had long contended with a stubborn world, and\nthrown down many a blessing upon them; and when all his other gifts\ncould not prevail, he at last made a gift of himself. The account\nwhich we have of our Saviour\u2019s life in the gospel doth all along\npresent us with the story of his love. All the pains that he took,\nand the troubles that he endured, were the wonderful effects, and\nuncontroulable evidences of it. But, O that last, that dismal scene!\nIs it possible to remember it, and question his kindness, or deny him\nours? Here, here it is we should fix our most serious thoughts, _that\nChrist may dwell in our hearts by faith; that we being rooted and\ngrounded in love, may be able to comprehend with all saints, what is\nthe breadth and length, and depth and height; and to know the love of\nChrist, which passeth knowledge, that we may be filled with all the\nfulness of God_!\u00b9\n\n \u00b9 Ephesians iii. 17, 18,\u00a019.\n\n21. We ought also frequently to reflect on those particular tokens of\nlove, which God hath bestowed on ourselves; how long he hath borne with\nour follies and sins, and waited to be gracious unto us; wrestling,\nas it were, with the stubbornness of our hearts, and essaying every\nmethod to reclaim us. We should keep a register in our minds of all\nthe eminent blessings and deliverances we have met with; some whereof\nhave been so conveyed, that we might clearly perceive they were not the\nissues of chance, but the gracious effects of the divine favour, and\nthe signal returns of our prayers.\n\n\n _As a help to charity, we must remember\n that all men are nearly related to God._\n\n22. If we would love all men, let us consider the relation wherein they\nstand to God, and the impresses of his image, which are stamped upon\nthem. They are not only his creatures, the workmanship of his hands,\nbut such of whom he taketh special care, and for whom he hath a very\ntender regard; having laid the designs of their happiness before the\nfoundations of the world; and being willing to live and converse with\nthem to all eternity. The meanest and most contemptible person whom\nwe behold, is the offspring of heaven, one of the children of the Most\nHigh; and, however unworthy he may behave himself of that relation\nto God, so long as God hath not disowned himself by a final sentence,\nhe will have us acknowledge him as one of his; and, as such, embrace\nhim with a cordial affection. What a concern are we wont to have for\nthose that any ways belong to the person whom we love? How gladly do\nwe lay hold on every opportunity to gratify the child or servant of a\nfriend? And sure our love towards God would as naturally spring forth\nin charity towards men, did we mind the interest that he is pleased to\ntake in them; and consider that every soul is dearer to him than the\nmaterial world; and that he did not account the blood of his Son too\ngreat a price for their redemption.\n\n\n _That they carry his image upon them._\n\n23. Again, as all men stand in a near relation to God, so they have\nstill so much of his image stamped on them, as may excite us to love\nthem. In some this image is more conspicuous, and we can discern the\nlovely tracts of wisdom and goodness. And though, in others, it be\nmiserably sullied and defaced, yet it is not altogether erased. Some\nlineaments still remain: all men are endowed with rational and immortal\nsouls, with understandings and wills capable of the most excellent\nthings. And if they be at present disordered and put out of tune by\nwickedness and folly, this may indeed move our compassion, but ought\nnot to extinguish our love. When we see a person of a rugged humour and\nperverse disposition, full of malice and dissimulation, very foolish,\nand very proud, it is hard to fall in love with an object that presents\nitself unto us, under an idea so little grateful and lovely. But when\nwe consider these evil qualities as the diseases of a soul, which in\nitself is capable of all that wisdom and goodness, wherewith the best\nof saints have ever been adorned, this will turn our aversion into pity,\nand make us behold him with such resentments, as we have when we look\non a beautiful body that is mangled with wounds, or disfigured by some\nloathsome disease. And however we hate the vices we shall not cease to\nlove the man.\n\n\n _Prayer another instrument of religion;\n the advantages of mental prayer._\n\n24. There remains yet another help; and that is, fervent prayer.\nHoliness is the gift of God; indeed the greatest gift he doth bestow,\nor we are capable to receive, and he hath promised his Holy Spirit to\nthose that ask it of him. In prayer we make the nearest approaches to\nGod, and lie open to the influences of heaven: then it is that the sun\nof righteousness doth visit us with his directest rays, and dissipateth\nour darkness, and imprinteth his image on our souls. I cannot now\ninsist on the advantages of this exercise, or the dispositions\nwherewith it ought to be performed; I shall only tell you, that as\nthere is one sort of prayer, wherein we make use of the voice, which is\nnecessary in public; and may sometimes have its advantage in private;\nand another wherein, though we utter no sound, yet we conceive the\nexpressions, and form the words in our mind; so there is a third kind\nof prayer, wherein the soul takes a higher flight, and having collected\nall its forces, by long and serious meditation, it darteth itself (if\nI may so speak) towards God, in sighs and groans, and thoughts too big\nfor expression.\n\nThis mental prayer is one of the most powerful instruments of the\ndivine life; and it may be the apostle hath a peculiar respect unto\nit, when he saith, that _the Spirit helpeth our infirmities, making\nintercession for us with groanings that cannot be uttered_.\n\n\n _The use of the holy sacrament._\n\n25. I shall recommend but one more help; and that is, the conscientious\nuse of that holy sacrament, which is peculiarly appointed to nourish\nand increase the spiritual life, when once it is begotten in the soul.\nAll the instruments of religion meet together in this ordinance; and\nwhile we address ourselves to it, we are put to practise all the rules\nwhich were mentioned before. Then it is that we make the severest\nsurvey of our actions, and lay the strictest obligations on ourselves:\nthen are our minds raised to the highest contempt of the world, and\nevery grace doth exercise itself with the greatest activity and vigour.\nAll the subjects of contemplation there present themselves unto us\nwith the greatest advantage; and then, if ever, doth the soul make its\nmost powerful sallies towards heaven, and assault it with a holy and\nacceptable force. And certainly the neglect, or careless performance of\nthis duty, is one of the chief causes that be-dwarfs our religion, and\nmake us continue of so low a size.\n\n\n A PRAYER.\n\n_AND now, O most gracious God, Father and fountain of mercy, who\nhast blessed us with the knowledge of our happiness, and the way that\nleadeth unto it, excite in our souls such ardent desires after the one\nas may put us forth to the diligent prosecution of the other. Let us\nneither presume on our own strength, nor distrust thy assistance; but\nwhile we are doing our utmost endeavours, still depend on thee for\nsuccess. Open our eyes, O God, and teach us out of thy law. Bless us\nwith an exact and tender sense of our duty, and a knowledge to discern\nperverse things. O that our ways were directed to keep thy statutes!\nThen shall we not be ashamed when we have a respect unto all thy\ncommandments. Possess our hearts with a generous and holy disdain of\nall those poor enjoyments which this world holdeth out to allure us,\nthat they may never be able to inveigle our affections, or betray us\nto any sin. Turn away our eyes from beholding vanity, and quicken thou\nus in thy law. Fill our souls with such a deep sense of those great\ntruths which thou hast revealed in the gospel, as may influence and\nregulate our whole conversation: so that the life which we henceforth\nlive in the flesh, we may live through faith in the Son of God. O that\nthe infinite perfections of thy blessed nature, and the astonishing\nexpressions of thy goodness may overpower our hearts; that they may\nbe constantly rising towards thee in flames of devout affection,\nand enlarging themselves in cordial love towards all the world for\nthy sake; and that we may cleanse ourselves from all filthiness of\nflesh and spirit, perfecting holiness in thy fear, without which we\ncan never hope to behold and enjoy thee. Finally, O God, grant that\nthe consideration of what thou art, and what we ourselves are, may\nboth humble and lay us low before thee, and also stir up in us the\nstrongest and most ardent aspirations towards thee. We desire to give\nup ourselves to the conduct of thy Holy Spirit: lead us in thy truth,\nand teach us, for thou art the God of our salvation. Guide us with\nthy counsel, and afterwards receive us unto glory; for the merits and\nintercession of thy blessed Son, our Saviour._ Amen.\n\n\n The End of the EIGHTH VOLUME.\n\n\n\n\n ERRATA, Volume VIII.\n\n\n Page 47, line 5, replace w_h_ile.\n\n Page 57, line 22, replace bo_u_nds\n\n Page 95, line 24, replace has_t_\n\n Page 111, line 11, replace _are_\n\n Page 118, line 2, replace hea_vy_\n\n Page 130, line 6, replace b_y_\n\n Page 146, line 9, replace Life. Men\n\n Page 147, line 14, replace so even\n\n Page 148, line 27, replace _dele as_\n\n Page 149, line 1, replace _as_ to\n\n Page 149, line 2, replace _dele as_\n\n Page 151, line _antepenultimate_, replace _worthy_ of\n\n Page 169, line 18, replace _how_ the\n\n Page 190, line 8, replace appear_s_\n\n Page 190, line 9, replace _can_\n\n Page 197, line 10, replace last\n\n Page 201, line 12, replace eats _out_\n\n Page 204, line 5, replace tongues\n\n Page 210, line 8, replace _that_ thou\n\n Page 242, line 2, replace _for_ virtues\n\n Page 253, line _ultima_, replace att_end_\n\n Page 282, line 24, replace _dele of_\n\n Page 286, line 6, replace _t_hen\n\n Page 286, line 16, replace boys _be_\n\n Page 286, line 20, replace So _far from_ that\n\n Page 325, line 13, replace frequent\n\n Page 344, line 16, replace loo_ked_\n\n Page 344, line 26, replace require_s_.\n\n Page 344, line 30, replace ow_n_ our","title":"The works of the Rev. John Wesley, Vol. 08 (of 32)","tradition":"scripture-revelation","translated_text":null,"word_count":82557}