,the ,works of the ,rev4 ,john ,wesley1 ,m4,a4 ,transcriber's ,notes ,punctuation has been standardized4 ,most of the non-common abbreviations used to save space in printing have been expanded to the non-abbreviated form for easier reading4 ,the author has used an asterisk 7997 to indicate passages he considers most worthy of attention4 ,the text may show quotations within quotations1 all set off by similar quote marks4 ,the inner quotations have been changed to alternate quote marks for improved readability4 ,characters in small caps have been replaced by all caps4 ,non-printable characteristics have been given the following ,italic text3 -- text emphasized text within italics -- text ,this book was written in a period when many words had not become standardized in their spelling4 ,words may have multiple spelling variations or inconsistent hyphenation in the text4 ,these have been left unchanged unless indicated with a ,transcriber's ,note4 ,the symbol #8' indicates the description in parenthesis has been added to an illustration4 ,this may be needed if there is no caption or if the caption does not describe the image adequately4 ,footnotes are identified in the text with a superscript number and are shown immediately below the paragraph in which they appear4 ,transcriber's ,notes are used when making corrections to the text or to provide additional information for the modern reader4 ,these notes are identified by symbols in the text and are shown immediately below the paragraph in which they appear4 ,,the ,,works ,,of ,,the ,rev4 ,,john ,,wesley1 ,m4,a4 ,late ,fellow of ,lincoln-,college1 ,,oxford4 ,,volume ,,viii4 ,,bristol3 ,printed by ,,william ,,pine1 in ,wine-,street4 ,,mdcclxxii4 ,,the ,,contents ,of the ,,eighth ,,volume4 ,an ,extract from the ,christian ,pattern4 ,book ,,ii4 ,book ,,iii4 ,book ,,iv4 7,an exhortation to the ,holy ,communion47 ,a ,treatise on ,christian ,prudence4 ,chapter ,i4 ,of the end proposed by ,christian ,prudence1 and the general means of obtaining it4 ,chapter ,,ii4 ,how far ,christian ,prudence is concerned in the manner of keeping ,god's commandments4 ,chapter ,,iii4 ,of the subordinate means that serve to assist us in keeping the commandments of ,god4 ,chapter ,,iv4 ,the conduct of a prudent ,christian1 with regard to the government of himself4 ,chapter ,v4 ,a persuasive to the study of ,christian ,prudence1 with some advices relating to the practice of it4 ,nicodemus3 ,or a ,treatise on the ,fear of ,man4 ,chapter ,i4 ,of the nature and causes of the fear of man4 ,chapter ,,ii4 ,of the signs and effects of the fear of man4 ,chapter ,,iii4 ,of the mischiefs caused by the fear of man4 ,chapter ,,iv4 ,of the excuses that are usually made for the fear of man4 ,chapter ,v4 ,of the means whereby we may be delivered from the fear of man4 ,chapter ,,vi4 ,of ,christian discretion4 ,chapter ,,vii4 ,of the good which arises from the boldness of faith1 conquering the fear of man4 ,reflections on the ,conduct of ,human ,life2 with reference to ,learning and ,knowledge4 ,the ,life of ,god in the ,soul of ,man4 ,illustration3 7 decoration7 ,an ,extract of the ,,christian ,,pattern3 ,or1 a treatise on the imitation of ,christ4 ,written in ,latin by ,thomas a ,kempis4 ,,book ,,ii4 ,,chapter ,,vi4 ,of the joy of a good conscience4 ,,the glory of a good man is the testimony of a good conscience4 ,have a good conscience1 and thou shalt ever have joy4 ,thou shalt rest sweetly if thy heart condemn thee not4 ,never rejoice but when thou hast done well4 ,sinners have never true joy1 nor feel inward peace2 because ,there is no peace to the wicked1 saith the ,lord4 #b4 ,to glory in tribulation is no hard thing for him that loveth2 for to glory so1 is to glory in the cross of our ,lord4 ,that glory is short which is given and received from men4 ,sorrow always accompanieth the glory of the world4 ,the glory of the good is in their consciences1 and not in the tongues of men4 ,the gladness of the just is of ,god1 and in ,god2 and their joy is of the truth1 99,he enjoyeth great peace of mind1 that careth neither for the praise nor dispraise of men4 #c4 ,he will easily be content1 whose conscience is pure4 ,thou art not the more holy1 though thou art praised2 nor the less1 though thou art dispraised4 99,what thou art1 thou art2 neither canst thou be said to be greater than thou art in the sight of ,god4 ,if thou considerest what thou art within1 thou wilt not care what men say of thee4 ,man seeth the face1 but ,god looketh into the heart4 ,man considereth the deeds1 but ,god weigheth the intention4 ,to do always well1 and to dis-esteem himself1 is a sign of an humble soul4 #d4 ,he that seeketh no witness for himself from without1 doth shew that he hath wholly committed himself unto ,god4 ,for not he who commendeth himself is approved1 saith ,st4 ,paul2 but whom ,god commendeth4 99,to walk inwardly with ,god1 and not to love any thing without1 is the state of a spiritual man4 ,,chapter ,,vii4 ,of the love of ,jesus4 ,,blessed is he that understandeth what it is to love ,jesus1 and to despise himself for ,jesus4 ,thou oughtest to leave what thou hast loved hitherto1 for the sake of ,jesus2 for he will be loved alone4 ,the love of things created is deceitful and inconstant3 the love of ,jesus is faithful and constant4 99,he that cleaveth unto a creature1 shall fall when it falls3 he that embraceth ,jesus1 shall stand firmly for ever4 ,love him1 and keep him for thy friend1 who1 when all go away1 will not forsake thee4 99,thou must one day be left of all whether thou wilt or no4 #b4 ,keep close to ,jesus1 both in life and death1 and commit thyself unto his faithfulness1 who1 when all fail1 can alone help thee4 ,thy beloved will not admit of a rival1 but will have thy heart alone1 and sit like a king in his own throne4 99,whatsoever affection thou reposest in men out of ,jesus1 is all no better than lost4 99,trust not1 nor lean upon a broken reed2 for all flesh is grass1 and all the glory thereof shall wither away4 #c4 ,thou shalt quickly be deceived if thou regardest only the outward appearance of men4 ,if in them thou seekest comfort and profit1 thou shalt often feel loss4 ,if thou seekest ,jesus in all things1 thou shalt surely find ,jesus4 99,if thou seekest thyself1 thou shalt also find thyself1 but to thy own destruction4 ,for if a man doth not seek ,jesus1 he doth more hurt to himself than the world and all his adversaries could do4 ,,chapter ,,viii4 ,of familiar friendship with ,jesus4 99,,when ,jesus is present1 all is well2 but when ,jesus is absent every thing is hard4 ,when ,jesus speaketh not inwardly1 we have no true comfort3 but if ,jesus speak but one word1 we feel much consolation4 ,did not ,mary presently rise from the place where she wept1 when ,martha said unto her1 ,the master is come and calleth for thee8 ,happy the hour when ,jesus calleth from tears to spiritual joy6 ,how dry and cold art thou without ,jesus6 ,how foolish and vain if thou desirest any thing out of ,jesus6 99,is not this a greater loss1 than if thou shouldest lose the whole world8 #b4 ,what can the world profit thee without ,jesus8 ,to be without ,jesus is a grievous hell2 and to be with ,jesus a sweet paradise4 ,if ,jesus be with thee1 no enemy can hurt thee4 ,he that findeth ,jesus1 findeth a good treasure1 yea1 a good above all goods3 ,and he that looseth ,jesus1 looseth too much1 and more than the whole world4 99,he is most poor1 that liveth without ,jesus3 and he is most rich that is well with ,jesus4 #c4 ,it is a great skill to know how to converse with ,jesus1 and great wisdom to know and keep ,jesus4 ,be humble and peaceable1 and ,jesus will be with thee4 ,be devout and quiet1 and ,jesus will stay with thee4 ,thou mayest soon drive away ,jesus1 if thou turnest aside to outward things4 ,and if thou shouldest drive him away1 unto whom wilt thou fly1 and what friend wilt thou seek8 99,without a friend thou canst not live well1 and if ,jesus be not above all friends unto thee1 thou shalt be very sorrowful and desolate4 ,thou dost therefore foolishly1 if thou dost trust or rejoice in any other4 ,it is better for thee to have all the world against thee1 than ,jesus offended with thee4 8hee0 replaced with 8thee0 ,therefore of all things that are dear to thee1 let ,jesus alone be peculiarly thy beloved4 99,love all for ,jesus1 but ,jesus for himself4 ,jesus ,christ alone is to be beloved2 who alone is faithful above all friends4 ,for him1 and in him1 let as well friends as foes be dear unto thee2 pray to him for all these1 that all may know and love him4 99,never desire to be commended or beloved2 for that appertaineth unto ,god4 99,neither do thou desire that the heart of any should be set on thee2 nor do thou set thy heart on any3 but let ,jesus be in thee1 and in every good man4 99#d4 ,be pure and free within1 and entangle not thy heart with any creature4 ,and truly1 unless thou be prevented and drawn by his grace1 thou shalt never attain to this1 to forsake and cast off all1 that thou mayst be united to him alone4 ,for when the grace of ,god cometh unto man1 then he has power to do all things2 and when that retires1 he is poor and weak1 and as it were1 left only to affliction4 ,yet in this thou oughtest not to dispair2 but to resign thyself to the will of ,god1 and to bear all things that befal thee for the glory of ,christ3 for after winter followeth summer1 and after a storm a great calm4 ,,chapter ,,ix4 ,of the want of all comfort4 ,,it is not hard to despise human comfort1 when we have divine4 ,it is much to be able to want both human and divine comfort2 and for the glory of ,god to be willing to endure desolation of heart4 ,what great matter is it1 if thou be chearful and devout at the coming of grace8 ,this hour is to be wished for of all men4 99,he rideth easily enough whom the grace of ,god carrieth4 ,and what marvel1 if he feel no burthen1 who is bore up by the ,almighty8 #b4 ,we are always willing to have something for our comfort3 and a man doth hardly put off himself4 99,see thou learn to forsake thy intimate and beloved friend for the love of ,god4 99,be not grieved when thou art forsaken by a friend1 knowing that we all at length must be separated from one another4 ,when a man trusteth in himself1 he easily slideth into human comfort3 ,but a true lover of ,christ betakes not himself to human comfort1 but rather sustains hard exercises and great labour for ,christ4 99#c4 ,when therefore spiritual comfort is given thee from ,god1 receive it thankfully3 but know1 it is the gift of ,god1 not thy desert4 99,be not puffed up1 neither do thou presume vainly3 but be rather more humble for the gift1 and more wary in all thy actions3 for that hour will pass away1 and temptation will succeed4 #d4 ,david1 in the presence of the divine grace1 said1 ,i said in my prosperity1 ,i shall never be removed4 ,but in the absence of it1 having experienced what he was in himself1 he adds1 ,thou didst turn thy face from me1 and ,i was troubled4 ,yet doth he not despair1 but more earnestly prayeth unto the ,lord1 and saith1 ,then cried ,i unto thee1 ,o ,lord1 and gat me to my ,lord right humbly4 ,lastly1 he receiveth the fruit of his prayer1 and witnesseth that he was heard1 saying1 ,the ,lord hath heard me1 and taken pity on me3 the ,lord is become my helper4 ,but wherein8 ,thou hast turned1 saith he1 my heaviness into joy3 thou hast compassed me about with gladness4 #e4 ,whereupon therefore can ,i hope1 or wherein ought ,i to trust1 but in the great mercy of ,god alone1 and in the only hope of heavenly grace8 ,for whether ,i enjoy the presence of good men1 or religious brethren1 or faithful friends1 or holy books1 or excellent treatises1 or sweet songs and hymns1 all these help little1 and have little relish1 when grace forsaketh me1 and ,i am left in my own poverty4 ,at such a time there is no better remedy than patience1 and renouncing my own will1 according to the will of ,god4 ,temptation going before1 is wont to be a sign of ensuing comfort4 ,and to those that are proved by temptations1 heavenly comfort is promised4 ,he that shall overcome1 saith ,he1 ,i will give him to eat of the tree of life4 #f4 ,divine comfort is given1 that a man may be stronger to bear adversity4 ,there followeth temptation lest he should grow proud thereof4 99,the devil sleepeth not1 neither is the flesh as yet dead2 therefore cease not to prepare thyself to the battle1 for on thy right hand and on thy left are enemies that never rest4 ,,chapter ,x4 ,of thankfulness for the grace of ,god4 ,,why seekest thou rest1 since thou art born to labour8 99,dispose thyself to patience1 rather than to comfort2 and to the bearing of the cross1 rather than to joy4 ,what worldly man would not willingly receive spiritual joy and comfort1 if he could always have it8 ,for spiritual comforts exceed all the delights of the world1 and pleasures of the flesh4 #b4 ,false freedom of mind1 and trust in ourselves are very contrary to heavenly visitations4 ,god doth well in giving his grace of consolation2 but man doth evil in not returning all again unto ,god with thanksgiving4 ,and therefore the gifts of grace cannot flow in us1 because we are not thankful to the giver1 and return them not wholly to the fountain4 ,for grace ever attendeth him that is thankful2 and from the proud shall be taken that which is given to the humble4 ,all that is high is not holy2 nor all that is sweet1 good2 nor every desire pure2 nor every thing that is dear unto us1 grateful to ,god4 99,i willingly accept that grace1 whereby ,i may ever become more humble and careful1 and more ready to renounce myself4 ,he that is taught by the gift of grace1 and instructed by the withdrawing thereof1 will not dare to attribute any good to himself1 but will acknowledge himself poor and naked4 ,give unto ,god that which is ,god's1 and ascribe unto thyself that which is thine own2 that is1 give thanks to ,god for his grace1 and acknowledge that nothing is thine1 but only sin1 and the punishment due thereto4 #c4 ,set thyself always in the lowest place1 and the highest shall be given thee2 for thou canst not be in the highest1 till thou hast been in the lowest4 ,the chief saints before ,god are the least in their own eyes3 and how much the more glorious1 so much the more humble4 ,those that are firmly settled and grounded in ,god1 can no way be proud4 #d4 ,be therefore thankful for the least gift1 so shalt thou receive greater4 ,let the least appear unto thee very great1 and the most contemned as an especial gift4 ,if thou considerest the worth of the ,giver1 no gift will seem little1 or of too mean esteem4 ,for that is not little which is given by the most high ,god4 ,yea1 if he should give punishment and stripes1 it ought to be grateful2 for he doth it always for our welfare1 whatsoever he permitteth to befal us4 99,he that desireth to keep the grace of ,god1 let him be thankful for the grace given1 and patient for the taking away thereof4 ,let him pray that it may return4 ,let him be wary and humble1 lest he lose it4 ,,chapter ,,xi4 ,that there are few who love the cross of ,christ4 ,,jesus hath many lovers of his heavenly kingdom2 but few bearers of his cross4 ,he hath many desirous of comfort1 but few of tribulation4 ,he findeth many companions of his table1 but few of his abstinence4 ,all desire to rejoice with him1 but few will suffer any thing for him4 ,many love ,jesus so long as adversity happens not4 ,many praise and bless him1 as long as they receive comforts from him4 ,but if ,jesus hide himself1 and leave them but awhile1 they fall either into complaint1 or dejection4 #b4 ,but they that love ,jesus for ,jesus1 and not for some comfort of their own1 bless him in all tribulation and anguish of heart1 as well as in the greatest comfort4 ,and although he should never give them comfort1 yet they would ever praise him and always give him thanks4 #c4 ,o how powerful is the pure love of ,jesus1 which is mixed with no self-interest6 ,do they not shew themselves to be rather lovers of themselves than of ,christ1 that always think of their own pleasure8 ,where may one be found that is willing to serve ,god gratis8 #d4 ,it is hard to find any one so spiritual1 that is stript of the love of all earthly things4 99,for where is any one to be found that is indeed free from all affection to creatures8 ,if a man should give all his substance1 yet it is as nothing4 ,and if he should do great penances1 yet they are but little4 ,and if he should attain to all knowledge1 he is yet far off4 99,and if he should be very fervent in devotion1 yet there is wanting one thing1 which is most necessary for him4 99,what is that8 ,that having left all1 he leave himself1 and go wholly out of himself2 ,and that when he hath done all which he knew ought to be done1 he know that he hath done nothing4 #e4 ,let him not think that a great thing1 which others may think so2 but according to truth let him affirm himself to be an unprofitable servant1 as our ,saviour hath said1 ,when ye have done all things that are commanded you1 say1 ,we are unprofitable servants4 99,yet no man richer1 no man more powerful1 no man more free1 than he that can leave himself and all things1 and set himself in the lowest place4 ,,chapter ,,xii4 ,of the royal way of the holy cross4 ,,this speech seemeth hard to many1 ,renounce thyself1 take up thy cross1 and follow ,jesus4 ,but it will be much harder to hear that last word1 ,depart from me ye cursed1 into everlasting fire4 ,this sign of the cross shall be in heaven1 when our ,lord shall come to judgment4 ,then all the servants of the cross shall draw near unto ,christ the ,judge with great confidence4 #b4 ,why therefore fearest thou to take up the cross1 which leadeth to a kingdom8 99,in the cross is salvation1 in the cross is life1 in the cross is protection against our enemies1 in the cross is heavenly sweetness1 in the cross is strength of mind1 in the cross is joy of spirit1 in the cross is the height of virtue1 in the cross is the perfection of holiness4 ,there is no salvation of the soul1 nor hope of everlasting life1 but in the cross4 ,take up therefore thy cross1 and follow ,jesus1 and thou shalt go into life everlasting4 ,he is gone before bearing his cross1 and is dead for thee on the cross2 that thou mayst also bear thy cross1 and desire to die on the cross with him4 ,for1 if thou diest with him1 thou shalt also live with him3 and if thou be his companion in pain1 thou shalt be partaker with him in glory4 99#c4 ,behold in the cross all doth consist1 and all lieth in our dying upon it3 for there is no other way to life1 and to true inward peace1 but the way of the holy cross4 99,go where thou wilt1 seek whatsoever thou wilt1 thou shalt not find a higher way above1 nor a safer way below1 than the way of the holy cross4 99,dispose all things according to thy will and judgment2 yet thou shalt ever find1 that thou must suffer somewhat1 either willingly1 or against thy will1 and so thou shalt ever find the cross4 ,for either thou shalt feel pain in thy body1 or in thy soul tribulation of spirit4 #d4 ,sometimes thou shalt be tried of ,god1 sometimes thou shalt be exercised by thy neighbour2 and often thou shalt be irksome to thyself4 ,neither canst thou be delivered by any other remedy or comfort2 but so long as it pleaseth ,god1 thou must bear it4 ,for ,god will have thee learn to suffer tribulation2 and to subject thyself wholly to him4 ,no man hath so cordial a feeling of the passion of ,christ1 as he who hath suffered the like himself4 ,the cross therefore is always ready1 and every where waits for thee4 99,thou canst not escape it1 whithersoever thou runnest2 for wheresoever thou goest1 thou carriest thyself with thee1 and shalt ever find thyself4 99,both above and below1 without and within1 which way soever thou dost turn thee1 every where thou shalt find the cross2 and every where thou must have patience1 if thou wilt enjoy an everlasting crown4 99#e4 ,if thou bear the cross willingly1 it will bear thee4 ,if thou bear it unwillingly thou increasest thy load1 and yet thou must bear it4 ,if thou cast away one cross1 without doubt thou shalt find another1 and that perhaps a more heavy one4 #f4 ,thinkest thou to escape that which no man could ever avoid8 ,which of the saints in the world was without crosses and tribulations8 ,verily ,jesus ,christ our ,lord was never one hour without suffering so long as he lived4 ,christ1 saith he1 ought to suffer1 and rise again from the dead1 and so enter into his glory4 ,and dost thou seek any other way than this royal way1 which is the way of the holy cross8 ,the whole life of ,christ was a cross and a martyrdom2 and dost thou seek rest and joy8 99#g4 ,indeed it is not of man to bear and love the cross1 to keep the body under1 to fly honours1 to suffer reproaches gladly1 to despise himself1 and to rejoice in being despised1 to bear all adversities and losses1 and to desire no prosperity in this world4 ,if thou considerest thyself1 thou art able to perform nothing of this4 ,but if thou trustest in the ,lord1 strength shall be given thee from heaven1 and the world and flesh shall be made subject to thy command4 ,neither shalt thou fear the devil1 if thou art armed with faith1 and bearest the cross of ,christ4 #h4 ,set therefore thyself1 like a faithful servant of ,christ1 to bear manfully the cross of thy ,lord4 ,prepare thyself to bear many adversities2 for so it will be with thee1 wheresoever thou be2 and so surely wilt thou find it1 wheresoever thou hidest thyself4 99,drink of the cup of the ,lord gladly1 if thou wilt be his friend4 ,as for comforts leave them to ,god2 let him do therein as shall best please him4 ,set thou thyself to suffer tribulations1 and account them the greatest comforts2 for the sufferings of this life are not worthy of the glory which is to come1 although thou alone couldst suffer them all4 99#i4 ,when thou shalt come to this1 that tribulation shall be sweet unto thee for ,christ1 then think it well with thee1 for thou hast found a paradise upon earth4 ,as long as it is grievous to thee to suffer1 and thou desirest to fly it1 so long shalt thou be ill at ease1 and the tribulation thou fliest will follow thee every where4 ,although thou hadst been wrapt into the third heaven with ,paul1 thou wouldst not for this be secure from suffering4 ,i 7saith ,jesus7 will shew him how great things he must suffer for my name4 ,it remaineth1 therefore1 that thou suffer1 if thou wilt love ,jesus1 and perpetually serve him4 #aj4 ,o that thou wert worthy to suffer something for the name of ,jesus6 ,how great glory would it be to thee6 ,what joy to all the saints of ,god6 ,how great edification also to thy neighbour6 ,for all commend patience1 though few are willing to suffer4 ,with great reason thou oughtest to be willing to suffer a little for ,christ1 since many suffer far greater things for the world4 #aa4 ,know for certain that thou art to lead a dying life4 ,and the more every one dieth to himself1 the more he liveth to ,god4 ,no man is fit to attain unto heavenly things1 unless he submit to suffer for ,christ4 ,nothing is more grateful unto ,god1 nothing more wholesome to thee in this world1 than to suffer willingly for ,christ4 ,and if it were thy choice1 thou shouldst rather wish to suffer adversities for ,christ1 than to enjoy many comforts2 because hereby thou shouldst be more like ,christ1 and more conformable to all the saints4 ,for our proficiency consisteth not in many sweetnesses and comforts1 but rather in suffering great afflictions and tribulations4 #ab4 ,if any thing had been better and more profitable to the salvation of man than suffering1 ,christ surely would have shewn it by word and example4 ,but he plainly exhorteth all that follow him1 to the bearing of the cross1 and saith1 ,if any will come after me1 let him renounce himself1 and take up the cross1 and follow me4 ,so that when we have read and searched all1 let this be the last conclusion1 that by many tribulations we must enter into the kingdom of ,god4 ,an ,extract of the ,,christian ,,pattern3 ,or1 a treatise on the imitation of ,christ4 ,written in ,latin by ,thomas a ,kempis4 ,,book ,,iii4 ,,chapter ,i4 ,of the inward speech of ,christ unto a faithful soul4 ,christian4 ,i ,,will hear what the ,lord ,god will speak in me4 ,blessed is the soul that heareth the ,lord speaking in her1 and receiveth from his mouth the word of comfort4 ,blessed are those ears that receive the whispers of the divine voice1 and listen not to the whisperings of the world4 ,blessed indeed are those ears that hearken not to the voice which soundeth outwardly1 but unto the truth which teacheth inwardly4 ,blessed are the eyes which are shut to outward things1 but open to those that are internal4 ,blessed are they that delight to be at leisure for ,god1 and rid themselves of all worldly impediments4 #b4 ,consider these things1 my soul1 and shut up the door of thy sensual desires1 that thou mayest hear what the ,lord ,god speaketh in thee4 99,christ4 ,i am thy peace1 thy life1 and thy salvation4 99,keep thyself with me1 and thou shalt find peace4 ,leave all transitory1 and seek everlasting things4 ,what are all temporal things1 but snares8 ,and what do all creatures avail thee1 if thou be forsaken by thy ,creator8 ,forsake therefore all earthly things1 and labour to please thy ,creator1 and be faithful unto him1 that thou mayst attain true happiness4 ,,chapter ,,ii4 ,that truth speaketh inwardly1 without noise of words4 99,christian4 ,,speak1 ,lord1 for thy servant heareth4 99,i am thy servant1 grant me understanding1 that ,i may know thy testimonies4 99,incline my heart to the words of thy mouth4 ,let thy speech distil as the dew4 ,the children of ,israel said unto ,moses1 ,speak thou unto us1 and we will hear thee3 let not the ,lord speak unto us1 lest we die4 99,not so1 ,lord1 not so1 ,i beseech thee2 but rather with the prophet ,samuel1 ,i humbly and earnestly intreat1 ,speak ,lord1 for thy servant heareth4 99,let not ,moses speak unto me1 nor any of the prophets2 but do thou rather speak1 ,o ,lord ,god1 the inspirer and enlightner of all the prophets2 for thou alone1 without them1 canst perfectly instruct me2 but they1 without thee can profit nothing4 #b4 ,they1 indeed1 may sound forth words1 but they cannot give spirit4 ,they speak well2 but if thou be silent1 they inflame not the heart4 ,they teach the letter1 but thou openest the sense4 ,they bring forth mysteries1 but thou unlockest the meaning of them4 ,they declare thy commandments1 but thou helpest to fulfil them4 ,they shew the way1 but thou givest strength to walk in it4 ,they work only outwardly1 but thou instructest and enlightnest the heart4 ,they water1 but thou givest the increase4 ,they make a noise with words2 but thou givest to understand them4 99#c4 ,let not therefore ,moses speak unto me1 but thou1 my ,lord ,god1 the everlasting truth2 lest ,i die1 and prove unfruitful1 if ,i be warned outwardly only1 and not inflamed within4 ,let not the word heard and not fulfilled1 known and not loved1 believed and not observed1 turn to my condemnation4 ,speak therefore1 ,lord1 for thy servant heareth2 for thou hast the words of eternal life4 99,speak1 unto me1 to the comfort of my soul1 and to the amendment of my whole life1 and to thy praise and glory1 and everlasting honour4 ,,chapter ,,iii4 ,that the words of ,god are to be heard with humility1 and that many weigh them not4 ,christ4 ,,son1 hear my words1 words of the greatest sweetness1 excelling all the knowledge of the philosophers and wise men of this world4 ,my words are spirit and life1 not to be weighed by the understanding of man4 ,they are to be heard with silence and to be received with all humility and great affection4 ,christian4 ,blessed is the man whom thou shalt instruct1 ,o ,lord1 and shalt teach thy law3 that thou mayest give him rest from the evil days1 and that he be not destroyed upon earth4 #b4 ,christ4 ,i have taught the prophets from the beginning1 and cease not in these days to speak to every one2 but many are hardened1 and deaf to my speech3 ,most men more willingly listen to the world than to ,god2 and follow sooner the desires of the flesh1 than the will of ,god4 ,the world promiseth temporal and small things1 and is served with great eagerness3 ,i promise high and eternal things1 and the hearts of men are unmoved4 ,who is he that serveth and obeyeth me1 with such care as the world and the lords therefore are served with8 ,blush1 therefore1 slothful and complaining servant1 that they are more eager for destruction1 than thou for life4 ,they rejoice more in vanity1 than thou in the truth4 ,and yet they are often frustrated of their hope2 but my promise deceiveth none1 nor sendeth him away empty that trusteth in me4 ,what ,i have promised1 ,i will give2 ,i will fulfil what ,i have said1 to him that remains faithful in my love to the end4 ,i am the rewarder of all that are good1 and try my servants with strong trials4 #c4 ,write my words in thy heart and think diligently of them2 for they will be very necessary in the time of temptation4 99,what thou understandest not when thou readest1 thou shalt know in the day of visitation4 ,i am wont to visit my elect two ways2 with temptation1 and with comfort4 ,and ,i daily read two lessons unto them2 one reprehending their vices1 another exhorting them to the increase of virtues4 ,he that hath my words1 and despiseth them1 hath him that shall judge him at the last day4 99#d4 ,christian4 ,o ,lord my ,god1 thou art to me whatsoever is good4 ,who am ,i1 that ,i dare speak unto thee8 ,i am thy poorest servant and a most vile worm1 much more poor and contemptible than ,i can express4 99,yet remember1 ,o ,lord1 that ,i am nothing1 have nothing1 and can do nothing4 ,thou alone art good1 just1 and holy3 thou canst do all things1 thou fillest all things1 only the proud thou sendest empty away4 99,remember thy mercies1 and fill my heart with thy grace1 thou who willest not that thy works shall be empty4 #e4 ,how can ,i bear myself1 unless thou strengthenest me with thy mercy and grace8 ,turn not thy face from me2 delay not thy visitation2 take not away thy comfort1 lest my soul become as the thirsty land4 99,lord1 teach me to fulfil thy will1 teach me to live worthily and humbly in thy sight2 for thou art my wisdom1 thou dost truly know me1 and didst know me before the world was made1 and before ,i was born in the world4 ,,chapter ,,iv4 ,that we ought to live in truth and humility before ,god4 ,christ4 ,,son1 walk before me in truth1 and ever seek me in simplicity of heart4 ,he that walketh before me in truth1 shall be defended from evil2 and the truth shall deliver him from seducers1 and from the detractions of the wicked4 ,if the truth have made thee free1 thou shalt be free indeed4 ,christian4 ,lord1 it is true4 ,according as thou saidst1 so ,i beseech thee let it be with me2 let thy truth teach me1 and keep me and bring me safe to an happy end4 ,let it deliver me from all evil affection and inordinate love3 and ,i shall walk with thee in great freedom of heart4 #b4 ,christ4 ,i will teach thee those things that are right and pleasing in my sight4 ,think of thy sins with great displeasure and grief1 and never esteem thyself any thing for thy good works4 ,thou art in very deed a sinner1 thou art subject to1 and encumbered with many passions4 ,of thyself thou always tendest to nothing3 thou art quickly cast down1 quickly overcome1 quickly troubled1 quickly dissolved4 ,thou hast nothing wherein thou canst glory1 but many things for which thou oughtest to despise thyself2 for thou art much weaker than thou art able to comprehend4 #c4 ,make no account therefore of any thing that thou dost4 ,let nothing seem great1 nothing precious and wonderful2 let nothing seem worthy of estimation1 nothing high1 nothing truly praise-worthy and desirable1 but that which is everlasting4 ,let the eternal truth above all things please thee4 ,let thy own great unworthiness always displease thee4 ,fear nothing1 fly nothing so much as thy vices and sins4 ,some walk not sincerely in my sight3 but will know my secrets1 and understand the high things of ,god1 neglecting themselves and their own salvation4 ,these often1 because ,i resist them1 fall into great temptations and sins4 #d4 ,fear the judgments of ,god2 dread the wrath of the ,almighty4 ,but discuss not the works of the highest4 ,search thine own iniquities1 how much thou hast offended1 and how much good thou hast neglected4 ,some place their religion only in books1 some in images1 some in outward forms and ceremonies4 ,some have me in their mouths1 but little in their hearts4 ,there are others that being illuminated in their understandings1 and purged in their affection1 continually pant after things eternal2 these perceive what the spirit of truth speaketh in them4 ,because it teacheth them to despise earthly1 and love heavenly things2 to neglect the world1 and all the day and night to desire heaven4 ,,chapter ,v4 ,of the wonderful effects of divine love4 99,christian4 ,i ,,praise thee1 ,o heavenly ,father1 ,father of my ,lord ,jesus ,christ1 for that thou hast vouchsafed to remember me a poor creature4 ,o ,father of mercies1 and ,god of all comfort1 thanks be unto thee1 who1 with thy comfort refreshest me1 unworthy of all comfort4 ,i ever bless and glorify thee1 with thy only begotten ,son1 and the ,holy ,ghost1 for ever and ever4 99,o ,lord ,god1 the holy lover of my soul1 when thou shalt come into my heart1 all that is within me will rejoice4 ,thou art my glory and the joy of my heart4 ,thou art my hope and refuge in the day of my tribulation4 #b4 ,but because ,i am still weak in love1 ,i have need therefore to be strengthened and comforted by thee4 ,visit me therefore often1 and instruct me with thy holy discipline4 8we0 replaced with 8me0 99,deliver me from evil passions1 and heal my heart of all inordinate affections2 that being healed within1 ,i may be made fit to love1 strong to suffer1 and constant to persevere4 #c4 ,christ4 ,love is a great thing1 which alone maketh every burden light1 and beareth all the vicissitudes of life4 99,for it carrieth a burden without a burden1 and maketh every thing that is bitter1 sweet and savoury4 ,the love of ,jesus impelleth to do great things1 and stirreth up continually to desire greater perfection4 ,love will be aloft1 and not kept down with any earthly thing4 ,love will be free and loose from all worldly affection1 lest its inward sight be hindered1 lest it be entangled by any temporal prosperity1 or subdued by adversity4 99,nothing is sweeter than love1 nothing is stronger1 nothing higher1 nothing more large1 nothing more pleasant1 nothing fuller nor better in heaven or in earth4 ,because love is born of ,god1 and cannot rest but in ,god1 above all creatures4 #d4 ,he that loveth1 flieth1 runneth and rejoiceth2 he is free and not bound4 99,he giveth all for all1 and hath all in all2 for he resteth in the supreme ,one1 from whom all good proceedeth4 ,he respecteth not the gifts1 but turneth himself above all goods unto the ,giver4 ,love often knoweth no measure1 but is inflamed above all measure4 99,love feeleth no burden1 weigheth no pains1 desireth above its strength2 complaineth not of impossibility2 for it thinketh all things possible4 99,it is therefore able to undertake all things1 and performeth and bringeth many things to pass2 whereas he that doth not love1 fainteth and sinketh under them4 99#e4 ,love watcheth1 and sleeping sleepeth not4 99,being tired is not weary1 straitened is not pressed3 frightened is not disturbed3 but like a lively flame1 it bursteth out aloft1 and securely passeth through all4 ,if any one loveth1 he knoweth what this meaneth4 ,the ardent affection of the soul crieth aloud in the ears of ,god1 when it saith1 ,my ,god1 my love1 thou art wholly mine1 and ,i am wholly thine4 99#f4 ,christian4 ,enlarge me in love1 that with the inward mouth of my heart ,i may taste how sweet it is to love1 and to be melted and swim in thy love4 ,let me be possessed by love1 mounting above myself with excessive fervour and admiration4 ,let me sing the song of love1 let me follow thee on high1 my beloved3 let my soul die away in thy praise1 rejoicing through love4 99,let me love thee more than myself1 and not myself but for thee1 and all in thee that truly love thee1 as the law of love commandeth1 which shineth out from thee4 99#e4 ,christ4 ,love is swift1 sincere1 pious1 pleasant1 and delightful3 strong1 patient1 faithful1 prudent1 long-suffering1 manly2 and never seeking itself4 ,for where one seeketh himself1 there he falleth from love4 99,love is circumspect1 humble1 and upright3 not soft1 nor light1 nor attending unto vain things2 but sober1 chaste1 constant1 quiet1 and guarded in all the senses4 ,love is subject and obedient to superiors1 vile1 and despicable to itself1 devout and thankful unto ,god1 trusting and hoping always in him4 99#h4 ,he that is not ready to suffer all things1 and to stand to the will of his beloved1 is not worthy to be called a lover4 ,a lover ought to embrace willingly all that is hard and distasteful for his beloved4 ,,chapter ,,vi4 ,of a proof of a true lover4 ,christ4 ,,son1 thou art not a valiant and prudent lover4 ,christian4 ,wherefore1 ,lord8 ,christ4 ,because thou givest over thy undertakings for a small difficulty1 and too greedily seekest after comfort4 ,a valiant lover standeth firmly in temptations1 and giveth not credit to the crafty persuasions of the enemy4 #b4 ,a prudent lover considereth not so much the gift of his lover1 as the love of the giver4 ,he regardeth the love more than the value1 and valueth his beloved above all his gifts4 ,a generous lover resteth not in the gift1 but in me above every gift4 #c4 ,know that thy ancient enemy doth ever strive to hinder thy desire to good1 and to divert thee from all religious exercises2 to wit1 from the devout memory of my passion1 from the profitable remembrance of thy sins1 from the guard of thine own heart1 and from the firm purpose of profiting in virtue4 ,he injecteth many evil thoughts1 that he may cause a weariness in thee1 to drive thee from prayer and holy reading4 ,humble prayer is displeasing unto him2 and if he could1 he would cause thee to cease from receiving the sacrament4 ,care not for him1 although he should often set snares for thee4 ,if he suggest evil thoughts1 say unto him1 ,away unclean spirit2 blush1 miserable wretch2 thou art very unclean1 that bringest such things to mine ears4 ,away from me1 thou shalt have no part in me2 ,jesus shall be with me as a strong warrior1 and thou shalt stand confounded4 ,the ,lord is my light and my salvation1 whom shall ,i fear8 ,though hosts of men rise up against me1 yet shall not my heart be afraid4 ,the ,lord is my helper and my ,redeemer4 ,,chapter ,,vii4 ,that grace is to be guarded by humility4 ,christ4 ,,think1 when thou art in grace1 how miserable thou art wont to be without grace4 ,the way of man is not in his power1 but it belongeth to ,god to comfort when he will1 and how much he will1 and whom he will2 as it shall please him1 and no more4 ,they that are unacquainted in the way of the ,lord1 unless they govern themselves by the counsel of discreet persons1 may easily be deceived and overthrown4 #b4 ,and if they will rather follow their own judgment1 than give credit to others that are experienced1 the event will be dangerous4 ,christian4 ,shall ,i speak unto my ,lord who am dust and ashes8 ,if ,i esteem better of myself1 behold thou standest against me1 and my iniquities bear true witness against me1 neither can ,i contradict it4 ,but if ,i know myself to be nothing1 if ,i renounce all self-esteem1 and account myself to be but dust2 thy grace will be favourable unto me1 and thy light will be near my heart4 ,and all self-esteem1 how little soever1 shall be swallowed up1 and perish everlastingly4 ,thou shewest myself unto me1 what ,i am1 and what ,i have been2 for ,i am nothing1 and ,i knew it not4 ,and if ,i be left to myself1 behold ,i become all weakness4 ,but if thou lookest upon me1 ,i am made strong4 ,and it is a great marvel1 that ,i am suddenly lifted up1 and so graciously embraced by thee1 who by my own weight always sink downward4 #c4 ,thy love is the cause thereof1 freely preventing me1 and relieving me in so many necessities2 preserving me also from grievous dangers1 and delivering me from innumerable evils4 ,for by inordinate loving myself1 ,i lost myself2 and by seeking thee alone1 and loving thee1 ,i have found both myself and thee1 and by that love have more deeply brought myself to nothing4 ,for thou1 ,o most sweet ,lord1 dealest with me above all desert1 above all that ,i dare hope or ask4 99#d4 ,blessed be thou1 my ,god2 for although ,i be unworthy of any benefits2 yet thy bounty1 and thy infinite goodness1 never ceaseth to do good even to the ungrateful1 and them that are far from thee4 99,turn us unto thee1 ,o ,lord1 that we may be thankful1 humble1 and holy2 for thou art our power1 and our strength1 and our salvation4 ,,chapter ,,viii4 ,that all things are to be referred unto ,god1 as unto their last end4 ,christ4 ,,son1 ,i ought to be thy last end1 if thou desirest to be truly blessed4 ,by this intention thy affection shall be purified1 which is often inordinately bent down to itself1 and unto creatures4 ,for if in any thing thou seekest thyself1 thou soon fallest into a langour4 ,refer therefore all things unto me1 for ,i am he that hath given all4 99#b4 ,out of me1 as out of a living fountain1 the little and the great1 the poor and the rich1 draw the water of life3 and they that willingly and freely serve me1 shall receive grace for grace4 ,but he that will glory out of me1 or be delighted in any good that tends not to me1 shall not be grounded in true joy1 nor enlarged in his heart1 but shall be many ways incumbered and straitned4 ,thou oughtest therefore to ascribe nothing of good unto thyself1 nor attribute goodness unto any man2 but give all unto ,god1 without whom man hath nothing4 ,i have bestowed all1 and will that all be returned unto me again3 and with great strictness1 ,i require thanks4 #c4 ,this is the truth that putteth to flight vain-glory4 ,and if true love enter in1 there shall be no envy1 or straitness of heart1 neither shall there be any place for self-love4 ,if thou art truly wise1 in me alone thou wilt rejoice1 in me alone thou wilt hope3 for none is good but ,god alone1 who is to be praised above all things1 and to be blessed in all4 ,,chapter ,,ix4 ,that it is a sweet thing to despise the world1 and serve ,god4 ,christian4 ,,now ,i will speak again1 ,o ,lord1 and will not be silent2 ,i will speak in the ears of my ,god1 my ,lord1 and my ,king that is on high4 99,o how great is the abundance of thy goodness1 ,o ,lord1 which thou hast laid up for those that fear thee6 99,but what art thou to them that love thee8 ,what to them that serve thee with their whole heart8 99,truly1 unspeakable is the sweetness of contemplating thee1 which thou bestowest on them that love thee4 ,in this chiefly thou hast shewed me the sweetness of thy love3 in that when ,i was not1 thou madest me2 and when ,i went astray a far off from thee1 thou broughtest me back again1 that ,i might serve thee4 #b4 ,o fountain of everlasting love1 what shall ,i say of thee8 ,how can ,i forget thee1 that hast vouchsafed to remember me1 even after ,i had pined away1 and perished8 ,thou hast shewed mercy to thy servant beyond all my expectation4 ,thou hast exhibited thy favour and friendship beyond all my desert4 ,what shall ,i return to thee for this favour8 ,is it much that ,i should serve thee1 whom all creatures are bound to serve8 99,it ought not to seem much unto me to serve thee3 but this rather seemeth much and marvellous unto me1 that thou vouchsafest to receive into thy service one so poor and unworthy1 and to join him with thy beloved servants4 99#c4 ,behold1 all is thine which ,i have1 and whereby ,i serve thee4 99,and yet1 contrary-wise1 thou rather servest me1 than ,i thee4 99,behold heaven and earth1 which thou hast created for the service of man1 are ready at hand1 and all daily perform whatsoever thou dost command4 99,and this is little3 thou hast also appointed the angels to the service of man4 99,but that which excelleth all this is1 that thou thyself hast vouchsafed to serve man1 and hast promised to give thyself unto him4 #d4 ,what shall ,i give thee for all these thousands of benefits8 ,would ,i could serve thee all the days of my life6 ,would ,i were able at least for one day1 to do thee worthy service6 ,verily1 thou art worthy of all service1 of all honour1 and everlasting praise4 99,verily1 thou art my ,lord1 and ,i thy poor servant1 that am bound to serve thee with all my might2 neither ought ,i ever to be weary of praising thee4 99,this ,i wish to do1 this ,i desire3 and whatsoever is wanting unto me1 vouchsafe1 ,i beseech thee to supply4 ,,chapter ,x4 ,that the desires of our hearts are to be examined4 ,christ4 ,,son1 thou must still learn many things1 which thou hast not yet well learned4 ,christian4 ,what are those1 ,lord8 ,christ4 ,that thou frame thy desires wholly according to my pleasure3 and be not a lover of thyself1 but a zealous follower of my will4 ,thy desires often inflame thee1 and that vehemently2 but consider1 whether thou art moved rather for my honour1 or for thine own profit4 ,if ,i be the cause1 thou wilt be well content1 howsoever ,i shall ordain3 ,but if there lurk in thee any self-seeking1 behold this is it that hindereth thee1 and weigheth thee down4 #b4 ,beware therefore thou lean not too much upon any desire conceived without asking my counsel2 lest afterward it repent thee1 and thou dislikest what before pleased thee1 and which thou zealously desiredst as the best4 ,for every affection that seemeth good1 is not presently to be followed3 nor every affection that at first seemeth evil to be avoided4 ,it is expedient to use a restraint even in good desires and endeavours1 lest by importunity of desire thou incur distraction of mind1 and by want of self-government be a scandal to others1 or being gainsayed by others1 thou be suddenly troubled and fall4 ,but thou oughtest to use violence1 and resist manfully thy sensual appetites1 and respect not1 what the flesh would or would not2 but rather to labour1 that even perforce it be subject to the spirit4 99,thou dust1 learn to obey4 99,thou earth and clay1 learn to humble thyself1 to bow down beneath the feet of all men4 ,learn to break thine own will1 and to yield thyself to all subjection4 #c4 ,be zealous against thyself1 and suffer not pride to live in thee4 99,shew thyself so lowly1 such a little child1 that every one may go over thee1 and tread thee as dirt under their feet4 99,vain man1 what hast thou to complain of8 99,vile sinner1 what canst thou answer to them who reproach thee1 who hast so often offended ,god1 and so many times deserved hell8 ,but mine eye hath spared thee1 because thy soul was precious in my sight3 ,that thou mightest know my love and always remain thankful for my benefits4 ,and that thou mightest continually study true subjection and humility1 and patiently endure to be despiseth4 ,,chapter ,,xi4 ,of the considering the secret judgments of ,god1 lest we be exalted on account of our good deeds4 ,christian4 ,,thou thunderest forth thy judgments over me1 ,o ,lord2 thou shakest all my bones with fear and trembling1 and my soul is sore afraid4 ,i stand astonished1 when ,i consider that the heavens are not pure in thy sight4 ,if thou hast found wickedness in angels1 and hast not pardoned them1 what shall become of me8 ,stars fell from heaven2 and am ,i1 who am dust1 proud8 #b4 ,there is therefore no sanctity1 if thou1 ,o ,lord1 withdrawest thy hand4 ,no wisdom availeth1 if thou ceasest to govern4 ,no strength helpeth1 if thou leavest to defend4 ,no chastity is secure1 if thou dost not protect it4 ,no vigilance profits1 if thy sacred watchfulness be not present4 ,for if we be left1 we sink and perish3 but if thou visitest us1 we are raised up and live4 ,we are inconstant1 but by thee we are established2 we grow cold1 but by thee we are inflamed4 #c4 ,o how meanly ought ,i to think of myself6 ,how nothing ought ,i to esteem it1 if ,i seem to have any good6 ,o ,lord1 with what profound humility ought ,i to submit myself to thy inscrutable judgments3 where ,i find myself to be a very nothing6 ,o unmeasurable height6 ,o unpassable sea1 where ,i find myself to be altogether nothing6 ,where then is the hiding-place of glory8 ,where is the confidence ,i once conceived of my own virtue8 ,all glorying is swallowed up in the depths of thy judgments over me4 #d4 ,what is all flesh in thy sight8 ,shall the clay glory against him that frameth it8 ,how can he be lifted up with vain words1 whose heart is truly subject to ,god8 ,all the world cannot lift him up whom the truth hath subjected unto itself2 neither shall he be moved with the tongues of all his praisers1 that hath set his whole hope upon ,god4 ,for as for them that speak1 behold they are all nothing2 they shall pass away1 as doth the sound of their words3 but the truth of the ,lord remaineth for ever4 ,,chapter ,,xii4 ,how we are to be affected1 and what we are to say1 in every thing which we desire4 ,christ4 ,,son1 say thus1 in every thing2 ,lord if it be pleasing to thee1 let this be thus4 ,lord1 if it be to thy honour1 let this be done in thy name4 ,lord1 if thou seest it expedient for me1 and knowest it to be profitable1 then grant me to use this unto thy honour2 ,but if thou knowest it will be hurtful unto me1 and not profitable to the health of my soul1 take away this desire from me3 ,for every desire proceedeth not from the ,holy ,ghost1 though it seemeth unto man right and good4 ,it is hard to judge rightly1 whether a good spirit1 or the contrary1 incline thee to desire this or that1 or whether thou art not moved by thine own spirit4 ,many are deceived in the end1 who at first seemed to be led by a good spirit4 #b4 ,always therefore1 whatsoever seemeth desirable to thee1 let it be desired and prayed for in the fear of ,god1 and with humility of heart4 ,and above all1 thou oughtest to resign thyself1 and to commit the whole unto ,me1 and say1 8,lord1 thou knowest what is best1 let this or that be done as thou pleasest40 ,give what thou wilt1 and how much thou wilt1 and when thou wilt4 ,deal with me as thou thinkest good1 and as best pleaseth thee1 and is most for thy honour4 ,set me where thou wilt1 and deal with me in all things according to thy will4 ,i am in thy hand2 turn me1 and turn me again1 which way soever thou pleasest4 ,behold1 ,i am thy servant1 prepared for all things2 for ,i desire not to live unto myself1 but unto thee3 and ,o that ,i could do it worthily and perfectly6 #c4 ,grant me thy grace1 ,o most gracious ,jesus1 that it may be with me1 and labour with me1 and continue with me unto the end4 ,grant me always to desire and will that which is most acceptable unto thee1 and best pleaseth thee4 ,let thy will be mine1 and let my will ever follow thine1 and agree perfectly with it4 ,let my will and nill be all one with thine1 and let me not be able to will or nill any thing else1 but what thou willest or nillest4 #d4 ,grant that ,i may die to all things that are in the world1 and for thy sake love to be contemned1 and not be known in this world4 ,grant that above all things that can be desired1 ,i may rest in thee1 may quiet my heart in thee4 ,thou art the true peace of the heart1 thou art the only rest2 out of thee all things are troublesome and unquiet4 ,in this very peace1 that is in thee1 the one eternal good1 may ,i sleep and rest4 ,amen40 ,,chapter ,,xiii4 ,that true comfort is to be sought in ,god alone4 ,,my soul1 thou canst not be fully comforted1 but in ,god1 the comforter of the poor1 and the helper of the humble4 ,wait awhile1 ,o my soul1 wait the divine promise1 and thou shalt have abundance of all good things4 8awile0 replaced with 8awhile0 per ,errata 99,use temporal things1 desire eternal4 ,thou canst not be satisfied with any temporal good1 because thou art not created to enjoy them4 ,although thou hadst all created good1 yet wouldst thou not be happy or blessed2 but in ,god1 that hath created all things1 thy whole happiness consisteth4 ,vain and short is all human comfort4 ,blessed and real is that comfort1 which is received inwardly from the truth4 ,a devout man every where carrieth with him ,jesus his comforter1 and saith unto him1 8,be present with me1 ,lord ,jesus1 in every place and time4 99,let this be my comfort1 to be willing to want all human comfort4 ,and if thy comfort be wanting1 let thy will1 and just proving of me1 be unto me as the greatest comfort3 for thou wilt not be angry always1 neither wilt thou threaten for ever40 ,,chapter ,,xiv4 ,that all our care is to be cast on ,god4 ,christ4 ,,son1 suffer me to do with thee what ,i please3 ,i know what is expedient for thee4 ,thou thinkest like a man2 thou judgest in many things as human affection persuadeth thee4 ,christian4 ,lord1 what thou sayest is true4 ,thy care for me is greater than all the care that ,i can take for myself4 99,for he standeth very totteringly1 that casteth not his whole care upon thee4 ,lord1 so that my will may remain right and firm towards thee1 do with me whatsoever shall please thee4 ,for it cannot but be good1 whatsoever thou dost with me4 #b4 ,if it be thy will ,i should be in darkness1 be thou blessed2 and if it be thy will ,i should be in light1 be thou again blessed4 99,if thou vouchsafest to comfort me1 be thou blessed2 and if thou wilt afflict me1 be thou equally blessed4 ,christ4 ,son1 such must be thy disposition1 if thou wilt walk with me4 ,thou must be as ready to suffer as to rejoice4 ,thou oughtest to be as willing to be poor and needy1 as full and rich4 #c4 ,christian4 ,lord1 ,i willingly suffer for thee whatsoever thy pleasure is shall befall me4 ,i will receive indifferently from thy hand good and evil1 sweet and bitter1 delightful and sorrowful1 and give thee thanks for all that befalleth me4 99,keep me from all sin1 and ,i will neither fear death nor hell4 ,so thou dost not for ever cast me from thee1 nor blot me out of the book of life1 what tribulation soever befalleth me shall not hurt me4 ,,chapter ,,xv4 ,of suffering injuries2 and who is proved to be truly patient4 ,christ4 ,,what is it thou sayest1 son8 ,cease to complain1 considering my passion1 and that of my other saints4 ,thou hast not yet resisted unto blood4 ,do not say1 ,i cannot suffer these things at the hand of such a person1 nor ought ,i to suffer these things2 for he hath done me great wrong1 and upbraided me with those things which ,i never thought of3 but of another ,i will willingly suffer4 ,such a thought is foolish1 it considereth not the virtue of patience1 nor by whom it shall be crowned2 but rather weigheth the persons and the injuries offered4 99#b4 ,he is not truly patient1 that will not suffer but as much as he thinketh good1 and by whom he listeth4 99,but the truly patient man mindeth not by whom he is exercised1 whether by his superior1 or his equal1 or by his inferior3 whether by a good and holy man1 or by a perverse and unworthy person4 99,but indifferently from all creatures1 how much soever1 or how often soever any adversity befalleth him1 he taketh all thankfully from the hands of ,god1 and esteemeth it great gain2 99,seeing nothing how little soever1 so it be suffered for ,god1 shall pass without its reward4 #c4 ,be thou therefore prepared for the fight1 if thou wilt have the victory4 ,without a combat thou canst not attain unto the crown of patience4 ,if thou wilt not suffer1 thou refusest to be crowned2 ,but if thou desirest to be crowned1 fight manfully and endure patiently4 ,without labour there is no coming to rest1 nor without fighting can victory be obtained4 #d4 ,christian4 ,lord1 let that be made possible to me by thy grace1 which seemeth impossible to me by nature4 ,thou knowest1 that ,i can suffer but little1 and that ,i am quickly dismayed when a small adversity ariseth4 ,let every exercise of tribulation be made amiable unto me1 and be welcome for thy name2 for to suffer and to be troubled for thy sake is very profitable for my soul4 ,i will confess against me my unrighteousness2 ,i will confess unto thee1 ,o ,lord1 my infirmities4 ,it is often a small matter that grieveth and dejecteth me4 ,i purpose to act with courage2 but when a small temptation cometh1 it bringeth me into great straits4 ,it is sometimes a very trifle1 from whence great temptations proceed4 ,and whilst ,i think myself safe1 when ,i least expect it1 ,i am overcome with a small blast4 #e4 ,behold1 therefore1 ,lord1 my frailty1 every way known unto thee4 ,have mercy on me1 and deliver me out of the mire1 that ,i stick not fast therein1 and that ,i may not be cast down altogether4 #f4 ,o mighty ,god of ,israel1 the zealous lover of faithful souls1 let it please thee to consider the labour and sorrow of thy servant1 and assist him in all whatsoever he undertaketh4 ,strengthen me with heavenly strength1 lest the old man1 the miserable flesh1 not yet fully subject to the ,spirit1 prevail4 ,,chapter ,,xvi4 ,that we are to rest in ,god above all his gifts and benefits4 ,christian4 ,,above all things1 and in all things1 ,o my soul1 rest in the ,lord3 for he is the everlasting rest of the saints4 99,grant me1 ,o most sweet and loving ,jesus1 to rest in thee above all creatures3 ,above all health and beauty1 above all glory and honour1 above all power and dignity1 above all knowledge and subtilty1 above all riches and arts1 above all joy and gladness1 above all hope and promise1 above all desert and desire6 ,above all gifts and presents that thou canst impart unto us2 ,above all joy and triumph1 that the mind of man can receive and feel3 ,lastly1 above the angels and arch-angels1 and above all the host of heaven1 above all visible and invisible things1 and above all that thou art not1 ,o my ,god4 99#b4 ,for1 thou my ,lord ,god1 art best above all1 thou alone art most high1 thou alone most powerful1 thou alone most full and sufficient1 thou alone most sweet and overflowing with comfort1 thou alone most lovely and loving1 thou alone most noble and glorious above all things1 in whom all good things are together1 and most perfectly1 and ever have been and shall be3 ,and therefore it is too little whatsoever thou bestoweth on me besides thyself1 or revealest unto me of thyself1 whilst thou are not seen and fully obtained2 ,for surely my heart cannot truly rest1 unless it rests in thee1 and surmount all gifts and creatures whatsoever4 #c4 ,o my beloved bridegroom1 ,jesus ,christ the most pure lover1 the governor of all creatures6 ,o that ,i had the wings of true liberty1 that ,i might fly away and rest in thee6 ,o when shall it be granted me in quietness of mind1 to see how sweet thou art my ,lord ,god3 99,when shall ,i fully gather up myself into thee1 that by reason of my love to thee1 ,i may not feel myself1 but thee alone1 above all sense or measure1 in a manner not known unto every one8 #d4 ,o ,jesus1 the brightness of the eternal glory1 thou comfort of the banished soul1 with thee is my tongue without a voice1 and my silence speaketh unto thee4 ,how long doth my ,lord delay to come8 ,let him come unto me1 his poor servant1 and make me glad4 ,let him put forth his hand1 and deliver me from all trouble4 99,come1 ,o come6 for without thee ,i shall have no joyful hour2 for thou art my joy1 and without thee my table is empty4 ,a wretched creature ,i am1 until thou comfortest me with the light of thy presence1 and settest me at liberty4 #e4 ,let others seek what they please instead of thee2 but for me nothing else doth1 or shall delight me1 but thou only1 my ,god1 my hope1 my everlasting salvation4 ,i will not hold my peace1 nor cease to pray1 until thy grace returneth1 and thou speakest inwardly unto me4 ,christ4 ,behold ,i am here2 behold ,i come unto thee1 because thou hast called upon me4 ,thy tears and the desire of thy soul1 thy humiliation and the contrition of thy heart1 have brought me unto thee4 ,christian4 ,lord1 ,i have called thee1 and have desired to enjoy thee1 being ready to cast away all things for thee4 ,for thou first hast stirred me up1 that ,i might seek thee4 ,blessed be thou1 therefore1 ,o ,lord1 that hast shewed thy goodness to thy servant1 according to the multitude of thy mercies4 99#f4 ,what hath thy servant more to say before thee1 but greatly to humble himself in thy sight1 always mindful of his own iniquity and vileness8 ,for there is none like unto thee in all that is wonderful in heaven and earth4 ,thy works are very good1 thy judgments true1 and by thy providence all things are governed4 ,praise therefore1 and glory1 be unto thee1 ,o ,wisdom of the ,father6 ,let my mouth1 my soul1 and all creatures together praise and bless thee4 ,,chapter ,,xvii4 ,of the remembrance of the manifold benefits of ,god4 ,christian4 ,,open1 ,o ,lord1 my heart in thy law1 and teach me to walk in thy commandments4 ,grant me to understand thy will1 and remember thy benefits2 that henceforward ,i may be able worthily to give thee thanks4 ,but ,i know and confess that ,i am not able to give thee due thanks for the least of thy favours4 ,i am less than the least of all thy benefits2 and when ,i consider thy bounty1 the greatness thereof maketh my spirit to faint4 #b4 ,all that we have in our souls and bodies1 and whatsoever we possess outwardly or inwardly1 naturally or supernaturally1 are thy benefits1 and speak thee bountiful1 merciful1 and good1 from whom we have received all good things4 ,although one have received more1 another less1 all notwithstanding are thine1 and without thee even the least cannot be had4 ,he that hath received greater1 cannot extol himself above others2 for he is greater and better1 that ascribeth least unto himself1 and is more humble and devout in rendering thanks4 ,and he that esteemeth himself vilest of all men1 is fitter to receive greater blessings4 #c4 ,and he that hath received fewer1 ought not to repine1 nor envy them that have greater store2 but attend rather unto thee1 and highly praise thy goodness1 who bestowest thy gifts so bountifully1 so freely1 and so willingly1 without respect of persons4 ,all things proceed from thee1 and therefore in all things thou art to be praised4 ,thou knowest what is fit to be given to every man1 and why one hath less and another more4 ,it is not ours1 but thine to judge1 who dost exactly know what is meet for every one4 #d4 ,nothing therefore ought so to rejoice him that loveth thee1 and acknowledgeth thy benefits1 as thy will in him1 and the good pleasure of thy eternal appointment4 ,with this he ought to be so contented and comforted1 that he would be as willing to be the least1 as another is to be the greatest4 ,he is as peaceable and contented in the last as in the first place4 99,he is as willing to be despised and contemned1 and to be of no esteem or account1 as to be preferred in honour above all others1 and to be greater in the world4 ,for thy will1 and the love of thy glory1 ought to be preferred above all things3 ,and to comfort him more1 and please him better than all the benefits which either he hath received or may receive4 ,,chapter ,,xviii4 ,of four things that bring much peace4 ,christ4 ,,son1 now will ,i teach thee the way of peace1 and true liberty4 99,endeavour to do rather the will of another than thy own4 99,ever chuse rather to have less than more4 99,always seek the lowest place1 and to be beneath every one4 99,continually wish and pray1 that the will of ,god may be wholly fulfilled in thee4 ,behold such a man entereth into the bounds of peace and quietness4 8bonds0 replaced with 8bounds0 per ,errata #b4 ,christian4 ,lord1 this thy short speech containeth much perfection4 ,thou1 who canst do all things1 and ever lovest the profiting of my soul1 increase in me thy grace1 that ,i may fulfil thy works1 and work out my own salvation4 ,my ,lord ,god1 be not far from me2 my ,god1 consider and help me2 for sundry thoughts have risen up against me1 afflicting my soul4 ,how shall ,i pass through them without hurt8 ,how shall ,i utterly break them8 ,christ4 ,i will go before thee1 and will humble the great ones of the earth4 ,i will open the doors of the prison1 and reveal unto thee hidden secrets4 ,christian4 ,do ,lord1 as thou sayest1 and let all evil thoughts fly before thy face4 ,this is my hope1 my only comfort to fly unto thee in every tribulation2 to trust in thee1 to call upon thee from my heart1 and to expect patiently thy comfort4 99#c4 ,enlighten me1 ,o good ,jesus1 with a clear shining inward light1 and drive away all darkness from the habitation of my heart4 ,repress my wandering thoughts1 and drive away those temptations which violently assault me4 ,fight strongly for me1 and vanquish those evil beasts1 these enticing lusts1 that so peace may be obtained by thy power1 and abundance of thy praise found in the holy court of a pure conscience4 99,command the winds1 and the tempests2 say unto the sea1 ,be still1 and to the north wind1 ,blow not1 and there shall be a great calm4 99#d4 ,send forth thy light and thy truth1 that they may shine upon the earth2 for ,i am as the earth1 without form1 and void1 until thou enlighten me4 99,pour out thy grace from above1 let thy heavenly dew distill upon my heart4 99,supply streams of devotion1 to water the face of the earth1 that it may bring forth good and excellent fruit4 ,lift up my mind1 which is pressed down by the weight of my sins4 ,draw up my whole desire to heavenly things2 that having tasted the sweetness of supernatural happiness1 it may be irksome to me even to think of earthly vanities4 #e4 ,snatch me1 and deliver me from all the unlasting comfort of creatures2 for no created thing can fully comfort and quiet my desire4 99,join me unto thee with an inseparable band of love2 for thou alone dost satisfy him that loveth thee1 and without thee all things are frivolous4 ,,chapter ,,xix4 ,of avoiding curious enquiry into the life of others4 ,christ4 ,,son1 be not curious1 trouble not thyself with idle cares4 ,what is this or that to thee8 ,follow thou me4 ,for what is it to thee whether that man be such or no8 ,whether this man do or speak this or that8 ,thou shalt not need to answer for others1 but shalt give account of thyself4 ,behold ,i know every one1 and see all things that are under the sun1 and understand how it is with every one2 what he thinks1 what he desires1 and at what he aims4 ,all things therefore are to be committed unto me2 but do thou keep thyself in peace1 and let him that acts1 act as he will4 ,whatsoever he shall have done or said shall fall upon himself1 for he cannot deceive me4 #b4 ,be not careful for the shadow of a great name1 or for the friendship of many2 nor for the affection of particular men4 ,for these things distract and greatly darken the heart4 ,i would willingly utter my words1 and reveal my secrets unto thee1 if thou didst diligently observe my coming1 and open the door of thy heart unto me4 ,be careful and watch in prayer1 and humble thyself in all things4 ,,chapter ,,xx4 ,wherein firm peace of heart and true profiting consisteth4 ,christ4 ,,son1 ,i have said1 ,peace ,i leave with you1 my peace ,i give unto you3 not as the world giveth1 give ,i unto you4 ,all desire peace1 but all care not for those things that appertain unto peace4 ,my peace is with the humble and meek of heart2 thy peace doth consist in much patience4 ,if thou wilt hear me1 and follow my voice1 thou mayest enjoy much peace4 ,christian4 ,what then shall ,i do1 ,lord8 99,christ4 ,in every thing attend unto thyself1 what thou dost1 and what thou sayest2 and direct thy whole intention unto this1 that thou mayest please me alone1 and desire to seek nothing besides me4 ,of the sayings and doings of others1 judge not rashly1 neither do thou entangle thyself with things not committed unto thee3 and doing thus1 thou shalt be little or seldom troubled4 ,yet do not esteem highly of thyself1 or account thyself to be especially beloved1 if thou be in great devotion and sweetness2 for the profiting and perfection of a man consists not in these things4 #b4 ,christ4 ,wherein then ,lord8 ,christian4 ,in offering thyself with thy whole heart unto the will of ,god1 not seeking thine own1 neither in great nor little1 neither in time nor in eternity4 ,so that thou keepest one and the same even countenance with thanksgiving1 both in prosperity and adversity1 weighing all in an equal balance4 ,if1 when inward comfort is withdrawn from thee1 thou preparest thy heart to suffer greater things2 and dost not justify thyself1 as tho' thou oughtest not to suffer these so great afflictions1 but justifiest me in whatsoever ,i appoint1 and praisest my holy name2 then thou walkest in the true and right way of peace4 duplicate word 8and0 removed ,and if thou attainest to the full contempt of thyself1 then shalt thou enjoy abundance of peace4 ,,chapter ,,xxi4 ,of the excellent liberty which humble prayer sooner gaineth than reading4 ,christian4 ,,lord1 it is the work of a perfect man1 never to slacken his mind from the attentive thought of heavenly things1 and to pass without care among many cares2 not like a dull sluggard2 but by a free mind1 adhering to no creature with inordinate affection4 #b4 ,i beseech thee1 my most gracious ,god1 preserve me from the cares of this life1 lest ,i be entangled thereby2 and from the many necessities of the body1 lest ,i should be caught by pleasure2 and from whatsoever is an obstacle to the soul1 lest broken with troubles ,i should be overthrown4 #c4 ,o my ,god1 who art ineffable sweetness1 embitter unto me all carnal comfort1 which draws me away from the love of eternal things1 by the hope of present delight4 ,let me not be overcome1 ,o ,lord1 let me not be overcome by flesh and blood4 ,let not the world1 and the short glory thereof deceive me4 ,let not the devil and his subtilty supplant me4 99,give me strength to resist1 patience to suffer1 and constancy1 to persevere4 ,give me1 instead of the comforts of the world1 the unction of thy ,spirit2 and for carnal love pour into my soul the love of thy name4 ,herein1 ,i beseech thee1 let thy hand govern me1 and teach me1 that ,i may fall into no extreme4 ,,chapter ,,xxii4 ,that self-love most hindereth our attainment of the supreme love4 ,christ4 ,,son1 thou oughtest to give all for all1 and to retain nothing of thyself4 ,know1 that the love of thyself doth hurt thee more than any thing in the world4 ,according to the love and affection thou bearest to it1 every thing cleaves unto thee more or less4 ,if thy love be pure1 thou shalt not be in bondage to any thing4 ,covet not that which thou mayst not have4 ,be not willing to have that which may deprive thee of inward liberty4 ,it is strange that thou committest not thyself wholly unto me1 from the bottom of thy heart1 with all things that thou canst desire or have4 #b4 ,why dost thou consume thyself with vain grief8 ,why art thou tired with needless cares8 ,stand to my will1 and thou shalt suffer no detriment4 99,if thou seekest this or that1 and wouldest be here or there1 to enjoy thy own will and pleasure2 thou shalt never be at quiet1 nor free from care3 99,for in every thing somewhat will be wanting1 and in every place there will be some that will cross thee4 #c4 ,it availeth thee therefore not to multiply outward things1 but to despise them1 and utterly root them out of thy heart4 ,unless thou standest stedfast in me1 thou mayst change1 but not better thyself4 ,for when occasion of change happens1 and is embraced1 thou shalt find not only those things which thou soughtest to fly1 but a great deal more4 #d4 ,christian4 ,strengthen me1 ,o ,god1 by the grace of thy ,holy ,spirit4 ,give me to be strengthened in my inward man1 and to empty my heart of all uncomfortable care4 99,not to be drawn away with the desire of any thing1 either mean or precious2 but to look upon all things as passing away1 and myself as passing away together with them4 #e4 ,grant me1 ,o ,lord1 heavenly wisdom1 that ,i may learn above all things to seek and find thee1 above all things to relish thee1 and to love thee4 ,and to think of all other things as they are1 according to the disposal of thy wisdom4 ,,chapter ,,xxiii4 ,how we ought to call upon ,god1 and bless him in tribulation4 ,christian4 ,,blessed1 ,o ,lord1 be thy name for ever1 who art pleased that this temptation and tribulation should come upon me4 ,i cannot fly it2 but must needs fly to thee1 that thou mayst help me1 and turn it to my good4 ,lord1 ,i am now afflicted4 ,i am much troubled with this present suffering4 ,and now1 dear ,father1 what shall ,i say8 ,i am in a strait1 save me from this hour4 ,yet therefore came ,i unto this hour1 that thou mayst be glorified1 when ,i shall have been brought very low1 and then delivered by thee4 ,let it please thee1 ,lord1 to deliver me2 for1 what can ,i do1 and whither shall ,i go without thee8 ,grant me patience1 ,lord1 at this time also4 ,help me1 my ,god1 and then ,i will not fear1 how grievously soever ,i be afflicted4 #b4 ,and now1 in these my troubles1 what shall ,i say8 ,lord1 thy will be done1 ,i have deserved to be afflicted4 ,surely ,i ought to bear it2 and ,o that ,i could bear it with patience1 until the tempest be passed over6 ,but thy hand is able to take even this temptation from me1 and to assuage the violence thereof1 that ,i utterly sink not under it1 as often heretofore thou hast done unto me1 ,o my ,god1 my merciful ,god4 ,and the more hard it is to me1 the more easy is this change to the right hand of the ,most ,high4 ,,chapter ,,xxiv4 ,of craving the divine aid1 and confidence of recovering grace4 ,christ4 ,,son1 ,i am the ,lord1 that giveth strength in the day of tribulation4 ,come unto me when it is not well with thee4 ,this is that which most of all hindereth heavenly consolation1 that thou art slow in turning thyself unto prayer4 ,for before thou dost earnestly pray unto me1 thou seekest many comforts1 and triest to refresh thyself with outward things4 ,and hence it comes to pass that all doth little profit thee1 until thou considerest1 that ,i am he that delivers those that trust in me2 that out of me is neither powerful help1 nor profitable counsel1 nor lasting remedy4 ,but now having recovered breath after the tempest1 gather strength again in the light of my mercies1 for ,i am at hand to repair all1 not only entirely1 but also abundantly4 #b4 ,is there any thing hard to me8 ,or am ,i like unto him that promiseth and performeth not8 ,where is thy faith8 ,be firm and constant4 ,take courage and be patient2 comfort will come to thee in due time4 ,wait1 wait for me1 ,i will come and heal thee4 ,let not thy heart be troubled1 neither let it fear4 ,believe in me1 and put thy trust in my mercy4 ,when thou thinkest thyself farthest off from me1 often ,i am nearest unto thee4 ,when thou judgest1 almost all is lost1 then often is the greatest opportunity of improvement4 ,that which ,i have given ,i can take away2 and restore it again when ,i please4 99#c4 ,when ,i give it1 it is mine2 when ,i withdraw it1 ,i take not any thing that is thine2 for mine is every good and perfect gift4 ,if ,i send any cross1 repine not1 nor let thy heart fail3 ,i can quickly succour thee1 and turn all thy heaviness into joy4 ,nevertheless ,i am righteous1 and greatly to be praised1 when ,i deal thus with thee4 ,as my ,father hath loved me1 ,i also love you1 said ,i unto my beloved disciples2 whom ,i sent not to temporal joys1 but to great conflicts3 not to honours1 but to contempts2 not to idleness1 but to labours2 not to rest1 but to bring forth much fruit with patience4 ,my son1 remember these words4 ,,chapter ,,xxv4 ,of the contempt of all creatures1 in order to find out the ,creator4 99,christian4 ,,lord1 ,i stand in need of greater grace1 to attain that state wherein no man or creature may be a hindrance to me4 ,for as long as any thing detains me1 ,i cannot freely take my flight unto thee4 ,what is more quiet than a single eye8 ,and what more free than he that desireth nothing upon earth8 ,and unless a man be free from the affections of all creatures1 he cannot freely attend unto divine things4 ,long shall he be little1 and lie groveling below1 that esteemeth any thing great1 but the one infinite and eternal good4 ,for whatsoever is not ,god1 is nothing1 and ought to be accounted as nothing4 ,christ4 ,son1 thou canst not possess perfect liberty1 unless thou wholly renounce thyself4 ,all who are lovers of themselves are in bondage1 full of desires1 curious wanderers1 seeking self-indulgence1 and not the things of ,jesus ,christ1 but often devising and framing that which shall not stand4 ,for all that is not of ,god shall perish4 99,keep this short and perfect saying1 ,forsake all1 and thou shalt find all2 leave desire1 and thou shalt find rest4 ,consider this well1 and when thou hast fulfilled it1 thou shalt understand all things4 #b4 ,christian4 ,lord1 that is not one day's work2 yea1 in this short word is contained all perfection4 ,christ4 ,son1 thou must not go back1 nor straitways be dejected1 when thou hearest of the ways of the perfect2 but rather be stirred up to higher things1 and at least desire and sigh after them4 ,i would thou wert come to this1 that thou wert no longer a lover of thyself1 but didst stand merely at my beck4 ,then thou wouldst please me1 and all thy life would pass away in joy and peace4 ,thou hast yet many things to forsake2 which1 unless thou wholly resignest up unto me1 thou shalt not attain that which thou desirest4 ,i counsel thee to buy of me gold tried in the fire1 that thou mayst be rich3 that is1 heavenly wisdom1 which treadeth under foot all earthly things4 ,cast away earthly wisdom1 and all study to please others or thyself4 ,he that is wise1 and well instructed in spirit1 standeth fast1 not heeding any thing1 but that the whole intention of his mind may tend to the right end4 ,for thus he may continue one1 and the selfsame1 and unshaken in the midst of so many various events1 directing continually the single eye of his intention unto me4 #c4 ,and the purer the eye of the intention is1 the more steadily doth he pass through various storms4 ,but in many things the eye of a pure intention waxeth dim1 for it quickly looketh upon any delightsome object that occurs4 ,and it is rare to find one that is wholly free from all blemish of self- seeking4 ,so the ,jews of old came to ,bethany to ,martha and ,mary1 not for ,jesus alone1 but to see ,lazarus also4 ,the eye of thy intention therefore is to be purged1 that it may be single and right1 directed unto me beyond the manifold earthly objects that come between4 ,,chapter ,,xxvi4 ,that ,god is sweet above all things1 and in all things1 to him that loveth4 ,christian4 ,,my ,god and my all4 ,what would ,i have more1 and what greater happiness can ,i desire8 ,o sweet and pleasing word6 ,but to him that loveth the word2 not the world1 nor those things that are in the world4 ,my ,god and my all6 ,enough is said to him that understandeth2 and to him that loveth it is pleasant to repeat it often4 ,for when thou art present1 all things please2 but when thou art absent1 all things disgust4 ,thou givest quiet of heart1 and much peace1 and pleasant joy4 ,thou makest us think well of all things1 and praise thee in all things3 neither can any thing please long without thee4 99,but that any thing may be pleasant1 thy grace must be present1 and it must be seasoned with the sweetness of thy wisdom4 #b4 ,what is not tasteful unto him who tasteth thee8 ,and him who delighteth not in thee1 what can delight8 99#c4 ,o thou everlasting light1 surpassing all created lights1 dart the beams of thy brightness from above1 piercing the most inward parts of my heart4 ,purify1 rejoice1 enlighten1 and enliven my spirit1 with all the powers thereof1 that ,i may cleave unto thee with abundance of joy and triumph4 99,o when will that blessed hour come1 when ,i shall be filled with thy presence1 and thou be unto me all in all6 ,as long as this is not granted me1 ,i shall not have full joy4 ,alas6 the kingdom of my soul is not yet in peace4 #d4 ,but thou that rulest the raging of the sea1 and stillest the waves thereof when they arise1 arise and help me3 ,scatter the people that delight in war1 destroy them in thy might4 ,display thy greatness1 and let thy right hand be glorified2 for there is no other hope nor refuge for me1 but in thee1 my ,lord ,god4 ,,chapter ,,xxvii4 ,of a pure and entire resignation of ourselves1 for the obtaining freedom of heart4 ,christ4 ,,son1 forsake thyself1 and thou shalt find me4 ,stand without chusing any thing and without seeking to have any thing as thy own4 ,resign thyself1 without resuming thy claim4 ,christian4 ,lord1 how often shall ,i resign myself8 ,and wherein shall ,i forsake myself8 99,christ4 ,always and every hour1 as well in little things as in great2 ,i except nothing1 but require that thou be naked and void of all things4 ,otherwise how canst thou be mine1 and ,i thine1 unless both within and without thou art free from all self-will8 #b4 ,some resign themselves1 but with some exception2 for they put not their whole trust in ,god1 and therefore they study how to provide for themselves4 99,some also at first offer all2 but afterwards being assaulted with temptation1 return again to that which they had left1 and therefore they go not forward in virtue4 ,these shall not attain to the true liberty of purity of heart1 nor to the favour of my sweetest familiarity1 unless they first make an entire resignation1 and a daily oblation of themselves unto me4 #c4 ,i have often said unto thee1 and now again ,i say the same2 forsake thyself1 resign thyself1 and thou shalt enjoy much inward peace4 99 ,give all for all2 seek nothing1 require back nothing1 abide purely and with a firm confidence in me1 and then thou shalt enjoy me4 99,thou shalt be free in heart1 and darkness shall not have any power over thee4 99,let this be thy prayer1 let this be thy desire2 that being stript of all selfishness1 thou mayst follow naked the naked ,jesus1 and dying to thyself1 mayst live eternally with me4 ,,chapter ,,xxviii4 ,of the good government of ourselves in outward things1 and of recourse to ,god in danger4 ,christ4 ,,son1 thou oughtest with all diligence to endeavour1 that in every place and action of business1 thou be inwardly free1 and master of thyself1 and that things be under thee1 and not thou under them4 ,that thou mayst be lord of thy actions1 not a servant or a hireling1 but rather a freeman1 and a true ,hebrew1 enjoying the liberty of the sons of ,god3 ,who stand above the things that are present1 and view the things which are eternal3 99,who look on transitory things with the left eye1 and with the right behold the things of heaven3 ,whom temporal things cannot draw to cleave unto them2 but they rather draw temporal things to serve them1 in such a way as they are appointed by the ,creator of all1 who hath left nothing in his creatures without due order4 #b4 ,if thou remainest stedfast in all events1 and dost not weigh by the outward appearance1 the things which thou seest and hearest2 but presently in every affair dost enter with ,moses into the tabernacle1 to ask counsel of the ,lord1 thou shalt hear the divine oracle1 and return instructed1 concerning many things both present and to come4 ,always fly to the closet of thy heart1 earnestly craving the ,divine favour4 ,for the scripture testifieth1 that therefore were ,joshua and the children of ,israel deceived by the ,gibeonites1 because they asked not counsel at the mouth of the ,lord4 ,always commit thy cause to me1 ,i will dispose well of it in due time4 ,wait for my ordering of it1 and thou shalt find it well for thy good4 ,christian4 ,lord1 ,i most willingly commit all unto thee1 for my care can avail little4 99,o that ,i cleaved not too much to future events1 but offered myself with all readiness of mind to thy good pleasure6 #c4 ,christ4 ,son1 a man often earnestly labours for what he desireth2 and when he hath gotten it1 he beginneth to be of another mind4 ,for men's affections do not long continue fixed on one thing4 ,it is therefore no small thing for a man to forsake himself1 even in the smallest things4 #d4 ,the true profiting of a man consisteth in the denying of himself4 ,but the old enemy ceaseth at no time from tempting1 but day and night layeth grievous snares1 if haply he may cast the unwary into them4 ,therefore watch and pray1 that ye enter not into temptation4 ,,chapter ,,xxix4 ,that man hath no good of himself1 nor any thing whereof he can glory4 ,christian4 ,,lord1 what is man1 that thou art mindful of him2 or the son of man that thou visitest him8 ,what hath man deserved1 that thou shouldst give him thy grace8 ,lord1 what cause have ,i to complain1 if thou forsakest me2 or if thou dost not that which ,i desire8 ,surely1 ,lord1 ,i am nothing1 ,i can do nothing1 ,i have nothing that is good of myself1 but in all things ,i am defective1 and do ever tend to nothing4 ,and unless thou help and inwardly instruct me1 ,i become altogether cold and dissipated4 #b4 ,but thou1 ,o ,lord1 art always the same1 and endurest for ever2 always good1 just1 and holy1 doing all things well1 justly and holily1 and disposing all things with wisdom4 ,but ,i1 that am more ready to go backward than forward1 do not ever continue in one estate2 for seven times are passed over me3 ,yet it is soon better with me1 when it so pleaseth thee1 and when thou vouchsafest to stretch forth thy helping hand4 ,for thou alone canst help me without the aid of man1 and so strengthen me1 that my countenance shall be no more changed1 but my heart shall be turned to thee alone1 and there shall rest4 #c4 ,thanks be unto thee1 from whence all proceedeth1 as often as it goeth well with me3 ,but ,i am mere vanity in thy sight1 an inconstant and weak man4 ,wherefore then can ,i glory8 ,or for what do ,i desire to be esteemed8 ,for nothing8 ,but this is most vain8 ,the true glory and holy rejoicing is for a man to glory in thee1 and not in himself3 ,to rejoice in thy name and not in his own virtue2 nor to delight in any creature but in thee4 ,praised be thy name1 not mine3 magnified be thy work1 not mine4 ,let thy holy name be blessed2 but to me let no part of men's praise be given4 ,thou art my glory1 thou art the joy of my heart4 ,in thee will ,i glory and rejoice all the day2 but as for myself ,i will not glory1 but in my infirmities4 #d4 ,let the ,jews seek honour one of another2 ,i will desire that which is from ,god only4 ,for all human glory1 all temporal honour1 all worldly highness is vanity and folly4 ,o my truth1 my mercy1 my ,god1 most blessed ,trinity2 to thee alone be praise1 honour1 power1 and glory for evermore4 ,,chapter ,,xxx4 ,that our peace is not to be placed in men4 99,christ4 ,,son1 if thou placest thy peace in any one1 because he thinketh like thee1 and liveth with thee1 thou shalt be unstable and entangled1 ,but if thou hast recourse unto the ever-living and eternal truth1 a friend going from thee or dying shall not grieve thee4 99,the love of thy friend ought to be grounded in me2 and for me he is to be beloved1 whosoever he be who is dear to thee in this life4 ,no friendship can avail1 or continue without me2 neither is that love true and pure1 which is not knit by me4 ,thou oughtest to be so dead to such affections toward men1 that thou shouldst wish to be without all friendship purely human4 #b4 ,but he that attributeth any good unto himself1 hindereth ,god's grace from coming unto him4 ,for the grace of the ,holy ,ghost ever seeketh an humble heart4 ,when thou casteth thine eyes on creatures1 the sight of thy ,creator is taken from thee4 ,learn to overcome thyself in all things for the love of thy ,creator2 and then thou shalt be able to attain to divine knowledge4 ,how little soever the thing be1 if it be loved and regarded inordinately1 it defileth the soul1 and hindereth the enjoyment of the supreme good4 ,,chapter ,,xxxi4 ,against vain knowledge4 ,christ4 ,,son1 let not the fair speeches and subtle sayings of men move thee3 for the kingdom of ,god consisteth not in word but in power4 ,labour to mortify thy sins2 for that will profit thee more than the knowledge of many difficult questions4 #b4 ,when thou hast read and knowest many things1 thou must ever return to one principle4 99,i am he that teacheth man knowledge1 and giveth unto babes a more clear understanding than can be taught by man4 ,he to whom ,i speak1 shall quickly be wise1 and he shall profit much in the spirit4 ,woe be to them that enquire many curious things of men2 and little mind the way how to serve me4 99,the time will come1 when the ,master of ,masters shall appear1 ,christ the ,lord of angels1 to hear the lesson of all1 that is1 to examine the conscience of every one4 ,and then he will search ,jerusalem with a candle1 and the hidden things of darkness shall be laid open1 and the arguing of men's tongues shall be silent4 99#c4 ,i am he that teacheth without the noise of words1 without the confusion of opinions4 ,i am he that teacheth to despise earthly things1 to disdain things present1 to seek the everlasting1 to relish things eternal1 to fly honours1 to suffer injuries1 to place all hope in me1 to desire nothing out of me1 and above all things ardently to love me4 ,i am the teacher of truth1 the searcher of the heart1 the discerner of the thoughts1 the promoter of good actions1 distributing to every one as ,i judge meet4 ,,chapter ,,xxxii4 ,of putting our trust in ,god when we are evil spoken of4 ,christ4 ,,son1 stand firm1 and put thy trust in me3 for what are words but words8 ,they fly through the air1 but hurt not a stone4 ,if thou be guilty1 see that thou be willing to amend3 if thou be innocent1 suffer this willingly for ,god4 ,it is but a small matter to suffer a few words1 if thou hast not yet the courage to endure hard stripes4 ,give diligent ear to my words1 and thou shalt little regard ten thousand words spoken by men4 99#b4 ,christian4 ,o ,lord ,god1 thou just judge1 strong and patient1 thou who knowest the frailty and wickedness of man1 be thou my strength1 and my whole trust1 for my own conscience sufficeth me not4 ,thou knowest that which ,i know not1 and therefore in every reproof1 ,i ought to have humbled myself1 and to have borne meekly4 ,vouchsafe mercifully to pardon me as often as ,i have failed herein1 and give me grace to bear it better hereafter4 ,for thy abundant mercy is more available to me for the obtaining of pardon1 than my fancied justice for my defence1 since ,i cannot see to the bottom of my conscience4 ,although ,i know nothing by myself1 yet ,i cannot hereby justify myself3 for without thy mercy no man living shall be justified in thy sight4 ,,chapter ,,xxxiii4 ,of eternity1 and the shortness of this life4 ,christian4 ,o ,,most blessed mansion of the heavenly city6 ,o most clear day of eternity1 which night obscureth not1 but the highest truth ever enlighteneth6 ,a day of continual joy1 of perpetual quietness1 and never changing into a contrary state6 ,o that that day would once appear1 and all these temporal things were at an end6 ,to the saints above it shineth with everlasting brightness2 but to those that are pilgrims upon earth1 it appeareth only afar off1 and through a glass4 ,o good ,jesus1 when shall ,i stand to behold thee6 ,when shall ,i contemplate the glory of thy kingdom6 ,when wilt thou be unto me all in all6 ,o when shall ,i be with thee in thy kingdom1 which thou hast prepared for thy beloved from all eternity6 #b4 ,comfort my banishment1 assuage my sorrow2 for my whole desire sigheth after thee4 ,my ,god1 be not far from me1 depart not in thy wrath from thy servant4 ,cast forth thy lightning and disperse them2 shoot out thine arrows1 and consume all the imaginations of the enemy4 ,gather in1 call home my senses unto thee1 make me forget all the things of this world3 ,grant me to cast away speedily the imaginations of wickedness4 99,succour me1 ,o thou1 the everlasting truth1 that no vanity may move me4 99,come1 heavenly sweetness1 and let all impurity fly from thee4 ,pardon me as often as ,i think upon any thing besides thee in prayer4 ,i truly confess1 that ,i am wont to be subject to many distractions4 ,for oftentimes ,i am not there1 where ,i stand or sit2 but ,i am rather there whither my thoughts carry me4 ,where my thoughts are1 there am ,i2 there are often my thoughts where my actions are4 ,but blessed is that man1 that for thee1 ,o ,lord1 dismisseth all creatures1 violently resisteth nature1 and through fervour of spirit1 crucifieth the lusts of the flesh3 that so with a serene conscience he may offer pure prayer unto thee1 and be meet to be admitted into the angelical choirs1 all earthly things both outwardly and inwardly being excluded4 ,,chapter ,,xxxiv4 ,of the desire of everlasting life1 and how great rewards are promised to those who fight valiantly4 ,christ4 ,,son1 when thou perceivest the desire of everlasting bliss given thee from above1 open thy heart wide1 and receive this holy inspiration with thy whole soul4 ,give most ardent thanks to the heavenly goodness1 that dealeth with thee so favourably1 visiteth thee mercifully1 stirreth thee up fervently1 sustaineth thee powerfully1 lest through thine own weight thou fall down to the things of earth4 ,neither dost thou obtain this by thine own thought or endeavour1 but by the mere condescension of heavenly grace3 ,to the end that thou mayst make a farther progress in holiness and humility1 and prepare thyself for future battles3 ,and that thou mayst cleave unto me with the whole affection of thy heart1 and serve me with fervent desire4 #b4 ,ask not that which is delightful and profitable unto thee1 but that which is acceptable to me1 and for my honour4 ,for if thou judgest aright1 thou oughtest to prefer and follow my appointment1 rather than thine own desire4 ,i know thy desire1 and have heard thy frequent groans4 ,thou wouldst now enjoy the everlasting habitation2 and thy heavenly country1 replenished with all joy1 now delights thee4 ,but that hour is not yet come2 as yet there is another time1 a time of war1 a time of labour and trial4 ,thou desirest to be filled with the supreme good1 but thou canst not attain it for the present4 ,i am the supreme good3 patiently wait for me1 until the kingdom of ,god come4 #c4 ,now therefore be humbly obedient unto all1 and regard not who said or commanded this3 ,but take great heed1 that whether thy superior1 inferior1 or thine equal1 require any thing of thee1 or insinuate their desire1 thou take it all in good part1 and endeavour to fulfil it with a sincere will4 ,let one seek this1 another that2 let him glory in this1 the other in that1 and be praised a thousand times2 but do thou neither rejoice in this1 nor in that1 but in the contempt of thyself1 and in my good pleasure and honour alone4 ,this art thou to wish1 that whether it be by thy life or by thy death1 ,god may be always glorified in thee4 ,,chapter ,,xxxv4 ,how a person in heaviness ought to give up himself into the hands of ,god4 ,christian4 ,,lord ,god1 holy ,father1 be thou blessed both now and for evermore2 because as thou willest1 so it is done1 and what thou dost is good4 ,let thy servant rejoice in thee1 not in himself1 nor in any thing else2 for thou alone art the true gladness1 thou art my hope and my crown1 thou art my joy and my honour1 ,o ,lord4 ,what hath thy servant1 but what he hath received from thee1 even without any merit of his8 ,thine is all that thou hast given1 and whatsoever thou hast made4 ,i am poor1 and in labour from my youth3 and sometimes my soul is sorrowful even unto tears2 sometimes also it is troubled1 by reason of the evils which hang over my head4 #b4 ,i long after the joy of peace1 ,i earnestly crave the peace of thy children1 that are led by thee in the light of thy comfort4 ,if thou givest peace1 if thou pourest into my heart holy joy2 the soul of thy servant shall be full of gladness1 and shall become devout in thy praise3 ,but if thou withdrawest thyself1 he will not be able to run the way of thy commandments1 but rather he will bow his knees1 and smite his breast1 for it is not with him as it was heretofore1 when thy candle shone upon his head1 and he was protected under the shadow of thy wings1 from the temptations which violently assaulted him4 99,o righteous ,father1 and ever to be praised1 the hour is come that thy servant is to be tried4 ,behold1 dear ,father1 meet it is that in this hour thy servant suffer something for thy sake4 ,o ,father1 ever more be honoured1 the hour is come2 that for a short time thy servant should outwardly be oppressed1 but inwardly live with thee4 ,that he should be a little despised1 humbled1 and made abject in the sight of men1 and worn down with heaviness2 that he may rise again with the morning of the new light1 and be glorified in heaven4 ,holy ,father1 thou hast so appointed it2 and this is fulfilled which thyself hast commanded4 #c4 ,it is a favour to thy friend1 that he may suffer and be afflicted in the world for the love of thee1 how often soever1 and by whomsoever1 thou permittest it to fall upon him4 ,nothing cometh to pass on earth without thy counsel1 without thy providence1 or without a cause4 ,it is good for me1 ,lord1 that thou hast afflicted me1 that ,i may learn thy righteous judgment1 and cast away all haughtiness of heart1 and presumption4 99,it is profitable to me1 that shame hath covered my face1 that ,i may rather seek to thee for comfort than to men4 #d4 ,i have learned also here to dread thy unsearchable judgments1 who afflictest the just with the wicked1 but not without equity and justice4 ,i give thee thanks1 for that thou hast not spared my sins1 but hast worn me away1 inflicting sorrows1 and sending griefs within and without4 ,there is none under heaven that can comfort me1 but thou my ,lord ,god1 the heavenly physician of souls1 that strikest and healest1 bringest down to hell1 and bringest back again4 ,let thy correction be upon me1 and let thy rod instruct me4 #e4 ,behold1 dear ,father1 ,i am in thy hands1 ,i bow myself under the rod of thy correction3 ,strike my back and my neck1 that my perverseness may be conformed to thy will4 ,make me an holy and humble disciple of thine 7as thou art wont to do7 that ,i may be ready at every beck of thy pleasure4 ,i commend myself and all that is mine unto thee to be corrected4 ,it is better to be corrected here than hereafter4 ,thou knowest every thing1 and there is nothing in the conscience of man hidden from thee4 ,before things are done1 thou knowest that they will come to pass1 and hast no need that any should teach thee1 or admonish thee of those things which are done on earth4 ,thou knowest what is expedient for my profiting1 and how fit tribulation is to scour off the rust of my sins4 ,do with me according to thy good pleasure1 and disdain me not for my sinful life2 better and more clearly known to none than to thee alone4 #f4 ,grant me1 ,o ,lord1 to know that which ought to be known1 to love that which ought to be loved2 ,to praise that which pleaseth thee most1 to esteem that which is precious unto thee1 to despise that which is contemptible in thy sight4 ,suffer me not to judge according to the sight of the outward eyes1 nor to give sentence according to the hearing of the ears of ignorant men4 ,but to discern invisible and spiritual things with a true judgment1 and1 above all things1 ever to search after thy good will and pleasure4 ,,chapter ,,xxxvi4 ,that a man ought to esteem himself not worthy of any comfort4 ,christian4 ,,lord1 ,i am not worthy of any comfort nor of any spiritual visitation4 ,and therefore thou dealest justly with me2 when thou leavest me poor and desolate4 ,for though ,i could shed a sea of tears1 yet ,i were not worthy of thy comfort4 ,for1 alas1 ,i deserve nothing but to be punished1 in that ,i have grievously offended thee in many things4 ,but thou1 ,o merciful ,god1 who willest not that any should perish1 to shew the riches of thy goodness1 vouchsafest to comfort thy servant above the manner of men3 ,for thy comforts are not like the words of men4 #b4 ,what have ,i done1 ,o ,lord that thou shouldest bestow any heavenly comforts upon me8 ,i remember not that ,i have done any good1 but have been always prone to sin and slow to amendment4 ,this is true1 and ,i cannot deny it3 if ,i should say otherwise1 thou wouldst stand against me1 and there would be none to defend me4 ,what have ,i deserved but hell and everlasting fire8 ,i confess in very truth1 that ,i am worthy of all scorn and contempt1 and it is not fit that ,i should be numbered among thy saints4 #c4 ,what shall ,i say1 guilty as ,i am1 and full of all confusion8 ,i have nothing to say but this2 ,i have sinned1 ,lord1 ,i have sinned2 have mercy on me1 pardon me2 99,suffer me a little1 that ,i may vent my grief1 before ,i go into the land of darkness1 a land covered with the shadow of death4 ,what dost thou require of a guilty and miserable sinner1 but that he humble himself for his offences8 ,of true contrition and humbling of the heart1 ariseth hope of forgiveness2 the troubled conscience is reconciled to ,god2 the favour of ,god which was lost1 is recovered2 man is preserved from the wrath to come1 and ,god and the penitent soul meet together with an holy kiss4 #d4 ,humble contrition for sin is an acceptable sacrifice unto thee1 ,o ,lord1 savouring much sweeter in thy presence than the perfume of frankincense4 ,this is also the pleasant ointment which thou wouldst should be poured upon thy sacred feet4 ,for thou never despisest a contrite heart4 ,,chapter ,,xxxvii4 ,of the different motions of nature and grace4 ,christ4 ,,son1 mark diligently the motions of nature and grace1 for they move in a very subtle manner1 and cannot be discerned but by him that is spiritually enlightened4 ,all men pretend some good in their words and deeds2 and therefore under the shew of good many are deceived4 ,nature is crafty1 and seduceth1 entangleth1 and deceiveth many1 and always proposeth herself for her end3 ,but grace walketh in simplicity1 useth no deceit1 and doth all things purely for ,god's sake1 in whom also she finally resteth4 #b4 ,nature will not willingly die1 nor be kept down1 nor be overcome1 nor be subject to any3 ,but grace studieth mortification1 resisteth sensuality1 seeketh to be subject1 is willing to be kept under1 and will not use her own liberty4 ,she loveth to be kept under discipline1 and desireth not to rule any1 but always to live and remain wholly subject to ,god2 and for ,god1 is ready humbly to obey all men4 ,nature striveth for her own advantage1 and considereth what profit she may reap by another2 ,but grace considereth not what is profitable unto herself1 but what is profitable to many4 ,nature willingly receiveth honour and respect4 ,but grace faithfully attributeth all honour and glory unto ,god4 #c4 ,nature feareth shame and contempt2 ,but grace rejoiceth to suffer reproach for the name of ,jesus4 ,nature loveth ease and bodily rest2 ,but grace cannot be idle1 but willingly embraceth labour4 ,nature seeketh to have those things that are beautiful1 and abhorreth that which is mean or coarse2 ,but grace delighteth in plain and humble things1 and despiseth not rough things1 that are old and mean4 ,nature respecteth temporal things1 rejoiceth at earthly gain1 sorroweth for loss1 is moved with every little injurious word2 ,but grace thinketh on that which is everlasting1 and cleaveth not to temporal things2 she is not troubled at losses1 nor disquieted with hard words2 because she hath placed her treasure and joy in heaven1 where nothing perisheth4 #d4 ,nature is covetous1 and doth more willingly receive than give2 she loveth her own things2 ,but grace is bountiful to all1 shunneth private interest1 is content with a little1 thinketh it more blessed to give than to receive4 ,nature inclines to the creatures1 to her own flesh1 to vanities and wanderings2 ,but grace draweth unto ,god1 and unto goodness1 renounceth creatures1 flieth the world1 hateth the desires of the flesh1 restraineth wanderings abroad1 blusheth to be seen in public4 ,nature is willing to have some outward comfort1 wherein she may be sensibly delighted2 ,but grace seeketh comfort in ,god alone1 and delighteth above all visible things in the highest good4 #e4 ,nature worketh all for her own profit2 she can do nothing but for benefit she hopeth to obtain1 either that which is equal or better1 either praise or favour1 and coveteth to have her works and gifts much esteemed3 ,but grace requireth no other reward than ,god alone2 nor desireth more of temporals1 than may serve her for the obtaining of things eternal4 #f4 ,nature rejoiceth to have many friends and kinsfolks2 glorieth in noble place and birth2 is obsequious to the powerful1 fawneth upon the rich1 and applaudeth those that are like herself2 ,but grace loveth her enemies1 and is not puffed up with multitudes of friends1 nor esteemeth place or birth1 but where it is joined with virtue3 ,she rather favoureth the poor than the rich2 hath more tenderness for the innocent than the powerful2 rejoiceth in the true1 not in the deceitful3 ,always exhorting good men to labour for more excellent gifts2 and by goodness to resemble the ,son of ,god4 ,nature quickly complaineth of want and trouble2 grace with constancy endureth need3 ,nature coveteth to know secrets1 and to hear news2 she will appear abroad1 and make proof of many things by her own senses2 she desireth to be known1 and to do those things for which she may be praised and admired3 ,but grace careth not for hearing curious matters2 ,she teacheth to restrain the senses1 to avoid vanity and ostentation2 and in every thing and every knowledge to seek the praise and honour of ,god4 ,she will not have praise1 but desireth that ,god should be praised in his gifts1 who of mere love bestoweth all things4 ,,chapter ,,xxxviii4 ,of the corruption of nature1 and efficacy of ,divine grace4 ,christian4 ,o ,,lord1 my ,god1 who hast created me after thy likeness1 grant me this grace which thou hast shewed to be so necessary to salvation1 that ,i may overcome my wicked nature1 which draweth me to sin and perdition4 8has0 replaced with 8hast0 per ,errata ,for ,i feel in my flesh the law of sin contradicting the law of my mind2 neither can ,i resist1 unless thy most holy grace1 infused into my heart1 assist me4 #b4 ,o ,lord1 how exceeding needful is thy grace for me to begin any good work1 to go forward1 and to accomplish it2 ,for without it ,i can do nothing2 but in thee ,i can do all things4 ,arts1 riches1 beauty1 strength1 wit1 eloquence1 are of no value with thee1 ,o ,lord1 without thy grace4 #c4 ,o most blessed grace1 that makest the poor in spirit rich in virtue1 and makest the rich in many blessings1 to be humble in heart2 ,come1 come down unto me1 replenish me early with thy comfort1 lest my soul should faint for weariness and dryness of mind4 ,o ,lord1 thy grace is sufficient for me1 though other things that nature desireth be wanting4 ,if ,i be tempted and vexed with many tribulations1 ,i will not fear any evils1 while thy grace is with me3 ,this is stronger than all enemies1 and wiser than all the wise4 ,let thy grace1 ,o ,lord1 always prevent me1 and follow me1 and make me ever diligent in good works1 through ,jesus ,christ thy ,son4 ,amen4 ,,chapter ,,xxxix4 ,that we ought to deny ourselves and imitate ,christ4 ,christ4 ,,follow ,me1 ,i am the ,way1 the ,truth1 and the ,life4 ,i am the way1 which thou oughtest to follow2 the truth which thou oughtest to trust2 the life which thou oughtest to hope for4 ,i am the strait way1 the supreme truth1 the true life3 yea1 the blessed life1 the uncreated life4 ,if thou remainest in my way1 thou shalt know the truth1 and the truth shall make thee free1 and thou shalt lay hold on everlasting life4 #b4 ,christian4 ,lord ,jesus1 forasmuch as thy life was poor and contemptible unto the world1 grant me grace to imitate thee in suffering worldly contempt4 ,for the servant is not greater than his ,lord1 nor the disciple above his ,master4 ,let thy servant be exercised in thy life1 for therein my salvation consists4 ,whatsoever ,i read or heard besides it1 doth not refresh or delight me fully4 #c4 ,christ4 ,son1 now thou knowest these things1 happy shalt thou be if thou do them4 ,he that hath my commandments1 and keepeth them1 he it is that loveth me2 ,and ,i will love him1 and will manifest myself unto him1 and make him sit with me in the kingdom of my ,father4 ,christian4 ,lord ,jesus1 as thou hast said and promised1 so let it come to pass4 ,i have received the cross1 ,i have received it from thy hand2 ,i will bear it1 and bear it till death1 as thou hast laid it upon me4 ,truly the life of a ,christian is the cross2 but yet it is a guide to paradise4 ,i have begun1 ,i may not go back1 neither is it fit to leave that which ,i have undertaken4 ,behold1 our ,king goeth before us1 who also will fight for us4 ,let us follow him manfully1 let none be dismayed1 but be ready to die valiantly in the battle1 and let us not blemish our glory by flying from the cross4 ,,chapter ,,xl4 ,that a man be not too much dejected when he feeleth some defect4 ,christ4 ,,son1 patience and humility in adversity are more pleasing to me1 than much devotion in prosperity4 ,why art thou grieved for every little trifle spoken against thee8 ,although it had been much more1 thou oughtest not to have been moved4 ,but now let it pass2 it is not the first that hath happened1 nor is it any new thing1 neither shall it be the last4 ,thou art valiant enough1 as long as no adversity happeneth4 ,thou canst give good counsel1 and strengthen others with thy words2 but when tribulation cometh to thy door1 thou art destitute of counsel and strength4 ,i yet live1 saith the ,lord1 ready to help thee1 and to give thee greater comfort than before1 if thou puttest thy trust in me1 and callest devoutly upon me4 #b4 ,be patient1 and prepare thyself to greater sufferings4 ,all is not lost1 if thou feelest thyself afflicted1 or grievously tempted4 ,i am he1 who will strengthen with health them that mourn1 and raise up unto glory those that know their own infirmity4 #c4 ,christian4 ,lord1 blessed be thy word1 more sweet unto my mouth than honey1 and the honey-comb4 ,what should ,i do in tribulations1 unless thou didst comfort me with thy holy words8 ,what matter is it1 how much and what ,i suffer1 so ,i may at length attain the port of salvation8 ,grant me a good end4 ,grant me a happy passage out of this world6 ,be mindful of me1 ,o my ,god1 and direct me in the right way to thy kingdom4 ,amen4 ,,chapter ,,xli4 ,of searching the secret judgments of ,god4 ,christ4 ,,son1 beware thou disputest not of high matters1 nor of the secret judgments of ,god4 ,why this man is left1 and that man taken into favour2 why this is so much afflicted1 and that so greatly advanced3 ,these things are beyond the reach of man2 neither can reason search out the judgments of ,god4 ,when the enemy therefore suggesteth these things unto thee1 answer2 thou art just1 ,o ,lord1 and thy judgments are right4 ,and again1 the judgments of the ,lord are true and righteous altogether4 ,thy judgments are to be feared1 not to be discussed2 they are such as cannot be comprehended by the understanding of man4 #b4 ,neither enquire or dispute of the merits of saints1 which of them is holier than the other4 #c4 ,i know both the first and the last3 ,i embrace all with inestimable love4 ,i am to be praised in all my saints2 ,i am to be blessed above all things1 and to be honoured in every one4 ,,chapter ,,xlii4 ,that all our hope and trust is to be fixed in ,god alone4 ,christian4 ,,lord1 what is my trust in this life8 ,or what is my greatest comfort of all things under heaven8 ,is it thou1 my ,lord ,god1 whose mercies are without number8 ,where hath it been well with me without thee8 ,or when could it be ill with me1 when thou wert present8 ,i had rather be poor for thee1 than rich without thee4 ,i had rather chuse to be a pilgrim on earth with thee1 than to possess heaven without thee4 99,where thou art1 there is heaven2 and there is death and hell1 where thou art not4 ,thou art my desire2 and therefore ,i cannot but sigh1 and cry1 and pray unto thee4 ,for ,i have none to trust in1 none that can help me in my necessities1 but thee alone1 my ,god4 99,thou art my hope1 thou art my trust1 thou art my comfort1 and most faithful unto me in all things4 #b4 ,all men seek their own2 thou only seekest my salvation1 and turnest all things to my good4 ,although thou exposest me to divers temptations and adversities2 yet thou orderest all this to my advantage1 who art wont to try thy beloved a thousand ways4 ,in which thou oughtest no less to be loved and praised1 than if thou didst fill me with heavenly comforts4 #c4 ,in thee therefore1 ,o ,lord ,god1 ,i put my whole hope and refuge3 ,on thee ,i rest in all tribulation and anguish4 ,for ,i find all to be weak and inconstant1 whatsoever ,i behold out of thee4 99,for neither can my friends avail1 nor strong helpers aid1 nor wise counsellors give any profitable answer1 nor the books of the learned comfort1 nor any wealth deliver1 nor any secret or pleasant place defend3 if thou thyself dost not assist1 help1 strengthen1 comfort1 instruct1 and keep us4 #d4 ,for all things that seem to make for peace1 without thee are nothing1 and bring indeed no felicity at all4 ,thou therefore art the end of all that is good1 the height of life1 the depth of wisdom3 99,and the strongest comfort of thy servants is1 to trust in thee above all things4 ,to thee therefore do ,i lift up mine eyes2 in thee ,o my ,god1 the ,father of mercies1 ,i put my trust4 99,bless and sanctify my soul with thy heavenly blessing1 that it may be made thy holy habitation1 and the seat of thy eternal glory3 99,and that nothing may be found in the temple of thy glory1 that may offend the eyes of thy majesty4 ,according to the greatness of thy goodness1 and the multitude of thy mercies1 look upon me1 and hear the prayer of thy poor servant1 who is far exiled from thee in the land of the shadow of death4 99,protect and keep the soul of thy servant1 amidst so many dangers of this corruptible life1 and by thy grace accompanying me1 direct it by the way of peace to the country of everlasting light4 ,amen4 ,an ,extract of the ,,christian ,,pattern3 ,or1 a treatise on the imitation of ,christ4 ,written in ,latin by ,thomas a ,kempis4 ,,book ,,iv4 ,an ,exhortation unto the ,holy ,communion4 ,the voice of ,christ4 ,,come unto me1 all ye that travail and are heavy laden and ,i will refresh you4 ,the bread which ,i will give is my flesh1 for the life of the world4 ,take1 eat1 this is my body that is given for you3 do this in remembrance of me4 8in0 replaced with 8is0 ,he that eateth my flesh1 and drinketh my blood1 dwelleth in me1 and ,i in him4 ,the words which ,i speak unto you are spirit and life4 ,,chapter ,i4 ,with how great reverence ,christ ought to be received4 ,the voice of the disciple4 ,,these are thy words1 ,o ,christ1 the everlasting truth4 ,because therefore they are thine1 and true1 they are all thankfully and faithfully to be received by me4 ,they are thine1 and thou hast spoken them2 and they are mine also1 because thou hast spoken them for my salvation4 ,i willingly receive them from thy mouth1 that they may be the deeper imprinted in my heart4 ,these gracious words1 so full of sweetness and love1 encourage me2 but mine own offences drive me back from receiving so great mysteries4 #b4 ,thou commandest me to come confidently unto thee1 if ,i will have part with thee2 to receive the food of immortality1 if ,i desire to obtain everlasting glory4 ,thou sayest1 ,come unto me1 all ye that travail and are heavy laden1 and ,i will refresh you4 ,o sweet and friendly words in the ear of sinners1 that thou1 my ,lord ,god1 shouldst invite the poor and needy to the participation of thy most holy body8 99,but who am ,i1 ,lord1 that ,i should presume to approach unto thee8 99,behold1 the heaven of heavens cannot contain thee1 and thou sayest come ye all unto me6 #c4 ,what meaneth this so gracious condescension1 this so friendly invitation8 ,how shall ,i dare to come1 that know no good in myself8 ,how shall ,i bring thee into my house1 that have so often offended thy most gracious countenance8 99,the angels and archangels revere thee1 and the saints and just men fear thee1 and thou sayest1 come ye all unto me4 ,unless thou1 ,o ,lord1 didst say it1 who would believe it to be true8 ,and unless thou didst command it1 who would dare to come unto thee8 99,behold1 ,noah1 a just man1 laboured an hundred years in making of the ark1 that he might be saved with a few2 and how can ,i in one hour prepare myself to receive1 with reverence the maker of the world8 #d4 ,moses1 thy great servant1 and thy special friend1 made an ark of incorruptible wood1 which also he covered with most pure gold1 to put the tables of the law therein2 and ,i a corruptible creature1 how shall ,i dare lightly to receive the maker of the law1 and the giver of life8 ,solomon1 the wisest of the kings of ,israel1 bestowed seven years in building a magnificent temple to the praise of thy name4 ,he celebrated the feast of the dedication thereof eight days together2 he offered a thousand peace-offerings1 and he solemnly set the ark on the place prepared for it1 with the sound of trumpets and joy4 99,and ,i the most miserable and poorest of men1 how shall ,i bring thee into my house1 that can scarce spend one half hour devoutly8 ,yea would ,i could once spend near half an hour in a due manner6 #e4 ,o my ,god1 how much did they do out of an endeavour to please thee6 ,and1 alas1 how little is that which ,i do6 ,how little time do ,i spend to prepare myself to receive6 ,i am very seldom wholly recollected1 very seldom free from all distraction2 ,and yet surely no unbecoming thought ought to appear in the presence of the ,deity1 nor any creature find any place in me1 for ,i am not to harbour an angel1 but the ,lord of angels4 #f4 ,and yet there is great difference between the ark of the covenant1 and thy most pure body6 ,between those legal sacrifices1 figures of future things1 and the completion of all antient sacrifices4 ,why therefore am ,i not more inflamed at thy venerable presence8 #g4 ,the devout ,king ,david danced before the ark of ,god with all his might1 calling to mind the benefits bestowed upon his fore-fathers4 ,he often sung to the harp1 being inspired with the grace of the ,holy ,ghost4 ,he taught the people of ,israel to praise ,god with their whole heart1 and with joint voices every day to bless and praise him4 ,if so great devotion was then shewn1 and there was such celebrating of the divine praise before the ark of the testament2 what reverence is now to be performed in receiving the most precious body and blood of ,christ8 #h4 ,o ,god1 the invisible creator of the world1 how wonderfully dost thou deal with us6 ,how sweetly and graciously dost thou dispose of all things for thine elect1 to whom thou offerest thyself to be received in this sacrament6 ,this exceedeth all understanding6 ,this strongly draweth the hearts of the devout1 and inflameth their affections4 #i4 ,o the admirable and hidden grace of this sacrament1 which only the faithful ones of ,christ know3 but the unbelieving1 and such as are slaves unto sin1 cannot experience2 ,in this sacrament spiritual grace is given1 and strength which was lost restored in the soul1 and the beauty disfigured by sin returns again4 ,this grace is sometimes so great1 that not only the mind1 but the weak body also1 feeleth great increase of strength4 #aj4 ,our coldness and negligence is much to be bewailed1 that we are not drawn with greater affection to receive ,christ1 in whom all the hope and merit of those that are to be saved consists4 ,for he is our sanctification and redemption3 he is the comforter of us travellers1 and the everlasting fruition of saints4 ,o the blindness and hardness of man's heart1 that doth not more deeply weigh so unspeakable a gift6 #aa4 ,if the most holy sacrament was celebrated in one place only1 and consecrated by one only person in the world1 with how great desire would men be affected to that place1 and to such a priest1 that they might enjoy these divine mysteries6 ,but now there are many priests1 and ,christ is offered in many places2 that so the grace and love of ,god to men may appear greater1 the more this sacred communion is spread through the world4 ,thanks be unto thee gracious ,jesus1 the everlasting shepherd1 who hast vouchsafed to refresh us poor exiles with thy precious body and blood1 and to invite us to the receiving of these mysteries with the words of thine own mouth1 saying1 ,come unto me all ye that travail and are heavy laden1 and ,i will refresh you4 ,,chapter ,,ii4 ,that the great goodness and love of ,god is exhibited to man in this sacrament4 ,the voice of the disciple4 99,,in confidence of thy goodness and mercy1 ,i come1 ,o ,lord1 a sick man unto my ,saviour1 hungry and thirsty to the fountain of life1 needy to the king of heaven1 a servant unto my ,lord1 a creature to my ,creator1 disconsolate to thee my merciful comforter4 ,but whence is this to me1 that thou vouchsafest to come unto me8 ,who am ,i1 that thou shouldst give thyself unto me8 ,how dare a sinner appear before thee8 ,and how is it that thou dost vouchsafe to come unto a sinner8 ,thou knowest thy servant1 and seest that he hath no good thing in him1 for which thou shouldst bestow this favour upon him4 ,i confess my unworthiness2 ,i acknowledge thy goodness2 ,i praise thy mercy1 and give thee thanks for thy transcendent love4 ,for thou dost this for thine own sake1 not for any merits of mine3 that thy goodness may be better known unto me1 thy love more abundantly shewn1 and thy gracious condescension the more eminently displayed4 ,since therefore it is thy pleasure1 and thou hast commanded that it should be so1 this thy favour is also pleasing to me1 and may my sins be no hindrance4 #b4 ,o most sweet and benign ,jesu1 how great reverence and thanks are due unto thee for the receiving of thy sacred body1 whose preciousness no man is able to express6 8is0 replaced with 8are0 per ,errata ,but what shall ,i think1 now ,i am to approach unto my ,lord1 whom ,i am not able duly to honour1 and yet ,i desire to receive him with devotion8 ,what can ,i think better and more profitable1 than to humble myself wholly before thee1 and to exalt thine infinite goodness over me8 ,i praise thee1 my ,god1 and will exalt thee for ever4 ,i despise and submit myself unto thee1 in a deep sense of my own unworthiness4 #c4 ,behold thou art the holy of holies1 and ,i the vilest of sinners6 ,behold thou inclinest unto me1 who am not worthy so much as to look up unto thee4 ,behold thou comest unto me1 it is thy will to be with me1 thou invitest me to thy banquet4 ,thou wilt give me the food of heaven1 and bread of angels to eat1 which is no other indeed than thyself1 the living bread1 that descended from heaven and giveth life unto the world4 #d4 ,from whence doth this love proceed6 ,what a gracious condescension appeareth herein6 ,how great thanks and praises are due unto thee for these benefits6 ,o how good and profitable was thy counsel1 when thou ordainedst it6 ,how sweet and pleasant the banquet when thou gavest thyself to be our food6 ,how wonderful is thy operation1 ,o ,lord1 how mighty is thy power1 how unspeakable is thy truth6 ,for thou saidst the word1 and all things were made2 and this was done which thou commandedst4 #e4 ,a thing of great admiration1 that thou my ,lord ,god1 shouldst be exhibited unto us by the elements of bread and wine4 ,thou who art the ,lord of all things1 and standest in need of none1 hast pleased to dwell in us by means of this thy sacrament4 99,preserve my heart and body undefiled1 that1 with a chearful and pure conscience1 ,i may celebrate thy mysteries1 and receive them to my everlasting health3 which thou hast ordained and instituted for thy honour and for a perpetual memorial4 #f4 ,rejoice ,o my soul1 and give thanks unto ,god for so excellent a gift1 so singular a comfort left unto me in this vale of tears4 ,for as often as thou receivest1 so often art thou made partaker of all the merits of ,christ4 ,for the love of ,christ is never diminished1 and the greatness of his propitiation is never exhausted4 ,therefore thou oughtest always to weigh with attentive consideration1 this great mystery of thy salvation4 99,so great1 new1 and joyful it ought to seem unto thee1 when thou comest to these holy mysteries2 as if the same day ,christ first descending into the womb of the virgin1 was become man2 or hanging on the cross1 did suffer and die for the salvation of mankind4 ,,chapter ,,iii4 ,that it is profitable to communicate often4 ,the voice of the disciple4 99,,behold1 ,o ,lord1 ,i come unto thee1 that ,i may be comforted by thy gift1 and delighted in thy holy banquet1 which thou1 ,o ,god1 hast prepared in thy goodness for the poor4 ,behold in thee is all ,i can or ought to desire2 thou art my salvation1 and my redemption1 my hope and my strength1 my honour and my glory6 99,make joyful1 therefore1 this day1 the soul of thy servant1 for ,i have lifted it up unto thee1 ,o ,lord ,jesus4 99,i desire to receive thee now with devotion and reverence4 ,i long to bring thee into my house2 that with ,zaccheus ,i may be blessed by thee1 and numbered among the children of ,abraham4 ,my soul thirsteth to receive thy body and blood1 my heart desireth to be united with thee4 99#b4 ,give me thyself1 and it sufficeth2 for1 besides thee1 no comfort is available4 ,i cannot be without thee1 nor live without thy visitation2 ,and therefore ,i must often come unto thee1 and receive thee for the welfare of my soul1 lest haply ,i faint in the way1 if ,i be deprived of thy heavenly food4 ,for so most merciful ,jesu1 thou once didst say1 preaching to the people1 and curing sundry diseases1 ,i will not send them home fasting1 lest they faint in the way4 ,deal thou therefore in like manner now with me1 who hast vouchsafed to leave thyself in the sacrament for the comfort of the faithful4 ,for thou art the sweet refection of the soul2 and he that eateth thee worthily1 shall be partaker of everlasting glory4 #c4 ,o the wonderful condescension of thy mercy towards us1 that thou1 ,o ,lord ,god1 the ,creator and giver of life to all spirits1 dost vouchsafe to come unto a poor soul1 and with thy whole deity to replenish her hunger6 ,o happy mind and blessed soul1 that receives thee1 her ,lord ,god1 with devout affection1 and in receiving of thee is filled with spiritual joy6 ,o how great a ,lord doth she entertain6 ,how beloved a guest doth she harbour6 ,how pleasant a companion doth she receive6 ,how faithful a friend doth she take in6 ,how lovely and glorious a spouse doth she embrace6 ,she embraceth him1 who is to be loved above all that is beloved1 and above all things that may be desired4 99,let heaven and earth1 and all the hosts of them1 be silent in thy presence2 for what praise and beauty soever they have1 it is received from thy bounty1 and cannot equal the beauty of thy name1 of whose wisdom there is no number4 ,,chapter ,,iv4 ,that many gifts are bestowed upon them that communicate devoutly4 ,the voice of the disciple4 99,,my ,lord ,god1 prevent thy servant with the blessings of thy sweetness1 that ,i may approach worthily and devoutly to thy glorious sacrament4 99,stir up my heart unto thee1 and deliver me from a heavy numbness of mind4 99,visit me with thy salvation1 that ,i may taste in spirit thy sweetness1 which plentifully lieth hid in this sacrament as in a fountain4 ,enlighten also my eyes to behold so great a mystery1 and strengthen me to believe it with steady faith4 ,for it is thy work1 and not man's power2 thy sacred institution1 not man's invention4 ,for no man is of himself able to comprehend these things1 which surpass the understanding even of angels4 ,what therefore shall ,i1 unworthy sinner1 dust and ashes1 be able to comprehend of so high and sacred a mystery8 #b4 ,o ,lord1 in the simplicity of my heart1 at thy commandment ,i come unto thee1 with hope and reverence1 and believe thou art present in this sacrament4 ,thy will is1 that ,i receive thee1 and that by love ,i unite myself unto thee4 99,wherefore ,i implore thy mercy1 and crave thy special grace1 that ,i may wholly melt and overflow with love unto thee1 and hereafter never seek any comfort out of thee4 ,for this sacrament is the remedy of all spiritual weakness3 hereby my vices are cured1 my passions bridled1 temptations overcome1 grace infused1 virtue begun increased1 faith confirmed1 hope strengthened1 and love inflamed4 #c4 ,for thou dost bestow many benefits in the sacrament upon thy beloved ones that communicate devoutly4 ,o my ,god the protector of my soul1 the repairer of human frailty1 and the giver of inward comfort4 ,thou impartest unto them much comfort against sundry tribulations4 ,for who is there1 that approaching humbly unto the fountain of sweetness1 doth not carry away from thence at least some little sweetness8 ,or who1 standing by a great fire1 receiveth not some heat thereby8 ,thou art a fountain always full and overflowing1 a fire ever burning and never decaying4 #d4 ,wherefore1 if ,i cannot draw out of the full fountain itself1 nor drink my fill2 ,i will1 notwithstanding1 set my lips to the mouth of this heavenly conduit1 that ,i may draw from thence at least some drop to refresh my thirst2 and not be wholly dried up4 ,and though ,i be not altogether heavenly2 nor so inflamed as the cherubim and seraphim2 ,i will endeavour after some spark of divine fire1 by humbly receiving of this enlivening sacrament4 ,and whatsoever is wanting in me1 ,o merciful ,jesu1 most holy ,saviour1 do thou bountifully and graciously supply1 who hast vouchsafed to call all unto thee1 ,come unto me1 all ye that travail and are heavy laden1 and ,i will refresh you4 8heaven0 replaced with 8heavy0 per ,errata #e4 ,i indeed labour in the sweat of my brow1 ,i am vexed with grief of heart1 ,i am burthened with sin1 ,i am troubled with temptations1 ,i am entangled and oppressed with many evil passions2 and there is none to help me1 none to deliver and save me1 but thou ,o ,lord1 my ,saviour1 to whom ,i commit myself1 and all that is mine1 that thou mayst keep me1 and bring me to life everlasting4 ,,chapter ,v4 ,of the examining our conscience1 and purpose of amendment4 ,the voice of the ,beloved4 ,,above all things1 the minister of ,god ought to come to celebrate and receive this sacrament with great humility of heart1 and lowly reverence1 and a pious intending the honour of ,god4 ,examine diligently thy conscience2 so that there be nothing that may breed in thee remorse of conscience1 and hinder thy free access4 ,and1 if thou hast time1 confess unto ,god in the secret of thy heart1 all the miseries of thy disordered passions4 #b4 ,lament and grieve1 that thou art yet so worldly1 so unmortified as to thy passions2 ,so unwatchful over thy outward senses1 so often entangled with vain imaginations2 ,so negligent and cold in prayer1 so undevout in celebrating1 so dry in receiving2 ,so quickly distracted1 so seldom wholly recollected2 ,so suddenly moved to anger1 so apt to take displeasure against another2 ,so prone to judge1 so severe to reprehend2 99,so often purposing much good1 and yet performing little4 #c4 ,these and other thy defects being confessed1 with full resignation1 and with thy whole will1 offer up thyself a perpetual sacrifice to the honour of my name1 on the altar of thy heart1 faithfully committing thy body and soul unto me2 ,that so thou mayst come worthily to celebrate this sacrifice1 and to receive profitably the sacrament of my body4 #d4 ,for a man hath no other oblation than to offer himself unto ,god in the holy communion4 ,and whensoever he shall come to ,me for pardon and grace1 as ,i live1 saith the ,lord1 who willeth not the death of a sinner1 but rather that he be converted and live1 ,i will not remember his sins any more1 but they shall all be forgiven him4 ,,chapter ,,vi4 ,of the oblation of ,christ on the cross1 and resignation of ourselves4 ,the voice of the ,beloved4 99,,as ,i willingly offered up myself unto ,god my ,father for thy sins1 my hands being stretched forth on the cross1 so that nothing remained in ,me that was not wholly turned into a sacrifice1 for the appeasing the ,divine ,majesty2 ,so oughtest thou also to offer up thyself willingly unto me every day1 as a pure and holy oblation1 with all thy might and affection1 in as hearty a manner as thou canst4 ,what do ,i require of thee more than that thou entirely resign thyself unto me8 ,whatsoever thou givest besides thyself is of no account in my sight2 for ,i seek not thy gifts but thyself4 #b4 ,as it would not suffice thee to have all things besides me2 so neither can it please me1 whatsoever thou givest1 if thou offerest not thyself4 ,offer up thyself unto me1 and give thyself wholly to ,god1 and thy offering shall be accepted4 ,behold ,i offered up myself wholly unto my ,father for thee1 that ,i might be wholly thine1 and thou remain mine4 ,but if thou dost not offer thyself up freely unto my will1 thy oblation is not entire1 neither will the union between us be perfect4 ,therefore a free offering up of thyself into the hands of ,god1 ought to go before all thy actions1 if thou wilt obtain freedom and grace4 ,for this cause so few become inwardly free1 because they cannot wholly deny themselves4 ,my saying is unalterable1 unless a man forsake all1 he cannot be my disciple4 ,therefore1 if thou desirest to be my disciple1 offer up thyself unto me with thy whole affections4 ,,chapter ,,vii4 ,that we ought to offer up ourselves1 and all that is ours unto ,god1 and to pray for all4 ,the voice of the disciple4 ,,thine1 ,o ,lord1 are all things that are in heaven1 and in earth4 ,i desire to offer up myself unto thee1 as a free oblation1 and to remain always thine4 ,o ,lord1 in the simplicity of my heart ,i offer myself unto thee this day1 for a sacrifice of perpetual praise1 to be thy servant for ever4 #b4 ,i offer unto thee1 ,o ,lord1 all my sins and offences1 which ,i have committed before thee and thy holy angels1 from the day wherein ,i first could sin1 to this hour1 upon thy merciful altar4 ,consume and burn them all with the fire of thy love1 and wash out all the stains of my sins4 ,o cleanse my conscience from all offences1 and restore to me again thy grace1 which ,i lost by sin1 fully forgiving me all my offences1 and receiving me mercifully to the kiss of peace6 #c4 ,what can ,i do for my sins1 but humbly confess and bewail them1 and incessantly intreat thy favour8 ,i beseech thee1 hear me graciously1 when ,i stand before thee1 ,o my ,god6 ,all my sins are very displeasing unto me4 ,i will never commit them any more2 but ,i bewail and will bewail them as long as ,i live1 and am purposed to repent1 and according to the utmost of my power to please thee4 ,forgive me1 ,o ,god1 forgive me my sins for thy holy name's sake4 ,save my soul1 which thou hast redeemed with thy most precious blood4 ,behold1 ,i commit myself to thy mercy1 ,i resign myself over into thy hands4 ,do with me according to thy goodness1 not according to my wickedness and iniquity4 #d4 ,i offer up also unto thee all that is good in me1 although it be very little and imperfect1 that thou mayst amend and sanctify it3 ,that thou mayst make it grateful and acceptable unto thee1 and always perfect it more and more4 ,and bring me also1 who am a slothful and unprofitable creature1 to a good and blessed end4 #e4 ,i offer up also unto thee all the pious desires of devout persons1 the necessities of my parents1 friends1 brethren1 sisters2 and of all those that are dear unto me1 and that have done good either to myself or others3 ,and that have desired me to pray for them and theirs2 that they all may receive the help of thy grace and comfort1 protection from dangers1 deliverance from pain2 and being freed from all evils1 may joyfully give worthy thanks unto thee4 #f4 ,i offer up also unto thee my prayers1 especially for them who have in any thing wronged1 grieved1 or slandered me1 or have done me any damage or displeasure3 ,and for all those also1 whom ,i have at any time troubled1 grieved or scandalized by words or deeds1 wittingly or unawares2 that it may please thee to forgive us all our sins and offences1 one against another4 ,take1 ,o ,lord1 from our hearts all jealousy1 indignation1 wrath1 and contention1 and whatsoever may lessen brotherly love4 ,have mercy1 ,o ,lord1 have mercy on those that crave thy mercy3 give grace unto them that stand in need thereof2 and grant that we may be counted worthy to enjoy thy grace1 and so attain life everlasting4 ,amen4 ,,chapter ,,ix4 ,that the body of ,christ1 and the holy scripture1 are most necessary unto a faithful soul4 ,the voice of the disciple4 ,o ,,lord ,jesus1 how great sweetness hath an holy soul that feasteth with thee in thy banquet1 where there is set no other food to be eaten but thyself1 her only beloved1 and the most to be desired above all desires of her heart6 ,and verily it would be a sweet thing unto me to pour out tears from the very bottom of my heart in thy presence3 and with holy ,magdalene to wash thy feet with my tears4 ,but where is this devotion8 ,where is this plentiful shedding of holy tears8 ,surely in the sight of thee and thy holy angels my whole heart should be inflamed1 and even weep for joy4 #b4 ,for to behold thee in thine own divine brightness1 mine eyes would not be able to endure it4 ,neither could the whole world stand in the brightness of the glory of thy majesty4 ,i really enjoy and adore him whom the angels adore in heaven4 ,but ,i1 as yet1 by faith2 they by sight1 and without a veil4 duplicate word 8and0 removed ,i ought to be content with the light of true faith1 and to walk therein until the day of everlasting brightness break forth1 and the shadows of figures pass away4 ,but when that which is perfect shall come1 the use of the sacraments shall cease4 ,for the blessed in heavenly glory need not any sacramental remedy1 but rejoice without end in the presence of ,god4 ,beholding his glory face to face1 and being transformed from glory to glory into the image of the incomprehensible ,deity1 they taste the word of ,god made flesh1 as he was from the beginning1 and as he remaineth for ever4 #c4 ,thou art my witness1 ,o ,god1 that nothing can comfort me1 no creature can give me rest1 but thou my ,god1 whom ,i desire to behold everlastingly4 ,but this is not possible while ,i remain in this mortal life3 ,therefore ,i must frame myself to much patience1 and submit myself to thee in all my desires4 ,for thy saints also1 ,o ,lord1 who now rejoice with thee while they lived1 expected in faith and great patience the coming of thy glory4 ,what they believed1 ,i believe3 what they hoped for1 ,i also hope for3 whither they are come1 ,i trust ,i shall come by thy grace4 ,in the mean time ,i will go forward in faith1 strengthened by their examples4 ,i have also thy holy book for my comfort and guide1 and1 above all these1 thy spiritual body for a remedy and refuge4 #d4 ,i perceive two things to be especially necessary for me in this life1 without which it would be insupportable1 food and light4 ,thou hast therefore given unto me a weak creature1 thy sacred body and blood for the nourishment of my soul and body2 and thou hast set thy word as a light unto my feet3 ,without these two ,i could not well live4 ,for the word of ,god is the light of the soul1 and thy sacrament the bread of life4 ,these also may be called the two tables1 set on the one side and on the other1 in the store-house of the holy church4 ,one is the holy altar1 having the holy bread1 that is the sign of the precious body of ,christ4 ,the other is of the divine law1 containing holy doctrine1 teaching the true faith1 and certainly leading to that within the veil1 where is the holy of holies4 ,thanks be unto thee1 ,o ,lord ,jesus1 the light of everlasting light1 for the table of holy doctrine1 which thou hast offered us by thy servants the prophets1 and apostles1 and other teachers4 8tbee0 replaced with 8thee0 #e4 ,thanks be unto thee1 ,o thou ,creator and ,redeemer of man1 who to manifest thy love to the whole world1 hast prepared a great supper wherein thou hast set before us to be eaten 7not the typical lamb1 but7 thy most sacred body and blood4 ,rejoicing all the faithful with thy holy banquet1 and replenishing them with the cup of salvation1 in which are all the delights of paradise3 and the holy angels feast with us1 but yet with a more happy sweetness4 ,nothing but what is holy1 no word but what is good and profitable ought to proceed from his mouth1 who receiveth the sacrament of ,christ4 #g4 ,simple and chaste ought to be the eyes that behold the body of ,christ4 #h4 ,assist us1 ,almighty ,god1 with thy grace1 that we who have undertaken the office of priesthood1 may serve thee worthily and devoutly1 in all purity and good conscience4 ,and1 if we cannot live in so great innocency as we ought1 grant us at least duly to bewail the sins which we have committed2 and in the spirit of humility1 and with full purpose of heart1 to serve thee hereafter more fervently4 ,,chapter ,,ix4 ,how he who is to communicate1 ought to prepare himself4 ,chapter number duplicated in text ,the voice of the ,beloved4 ,i ,,am the lover of purity1 and the giver of all holiness4 ,i seek a pure heart1 and there is the place of my rest4 ,make ready and adorn for me the great chamber1 and ,i will keep with thee the passover among my disciples4 #b4 ,know thou1 notwithstanding1 that no merit of any action of thine is able to make this preparation1 altho' thou shouldst prepare thyself a whole year together1 and think of nothing else4 ,thou art of my mere grace and favour suffered to come to my table4 ,like a beggar invited to dinner by a rich man1 who hath nothing else to return him for his benefits1 but to humble himself1 and give him thanks4 ,do what lieth in thee1 and do it diligently2 not for custom1 nor for necessity2 but with fear and reverence1 and affection1 receive thy beloved ,lord ,god1 who vouchsafeth to come unto thee4 99,i am he that hath called thee2 ,i have commanded it to be done2 ,i will supply what is wanting in thee2 come and receive me4 #c4 ,when ,i bestow the grace of devotion1 give thanks to thy ,god2 for it is given thee1 not for that thou art worthy1 but because ,i have mercy on thee4 ,if thou hast it not1 but dost feel thyself dry1 continue in prayer1 sigh1 and knock1 and give not over until thou art meet to receive some crumb or drop of saving grace4 ,thou hast need of me1 not ,i of thee4 ,neither comest thou to sanctify me1 but ,i come to sanctify and improve thee4 ,thou comest that thou mayst be sanctified by me1 and united unto me1 that thou mayst receive new grace1 and be enflamed anew to amendment4 ,,chapter ,x4 ,that a devout soul ought to desire with her whole heart to be united unto ,christ in the sacrament4 ,the voice of the disciple4 ,,who will give me this1 ,o ,lord1 to find thee alone1 and open my whole heart unto thee1 and enjoy thee as my soul desireth8 ,and that no man may look toward me1 nor any creature move or regard me1 but thou alone mayst speak unto me1 and ,i to thee1 as the beloved is wont to speak to his beloved1 and a friend to banquet with his friend8 ,this ,i pray for1 this ,i desire1 that ,i may be wholly united unto thee1 and may withdraw my heart from all created things4 ,that ,i may by often communicating1 learn more and more to relish heavenly and eternal things4 8be0 replaced with 8by0 per ,errata ,ah ,lord ,god1 when shall ,i be wholly united to thee1 swallowed up in thee1 and altogether forgetful of myself8 ,thou in me1 and ,i in thee1 and so grant us both to continue in one4 #b4 ,verily1 thou art my beloved1 the choicest among thousands1 in whom my soul is well pleased to dwell all the days of her life4 ,verily1 thou art my peace-maker1 in whom is great peace and true rest1 without whom is labour and sorrow and infinite misery4 ,verily1 thou art a ,god that hidest thyself1 and thy counsel is not with the wicked1 but thy speech is with the humble and simple of heart4 duplicate word 8and0 removed ,o ,lord1 how sweet is thy ,spirit1 who to shew thy sweetness toward thy children1 vouchsafest to feed them with the bread which descendeth from heaven1 and is full of all sweetness6 ,verily1 there is no other nation so great that hath ,god so nigh unto them1 as thou our ,god art present to all thy faithful ones4 ,unto whom1 for their daily comfort1 and for the raising up of their hearts to heaven1 thou givest thyself to be eaten and enjoyed4 #c4 ,for what other nation is there so honoured as the ,christian people8 ,or what creature under heaven so beloved as a devout soul1 to whom ,god himself cometh to feed her with his glorious flesh8 ,o unspeakable grace6 ,o admirable condescension6 ,o infinite love1 singularly bestowed upon man6 ,but what shall ,i give unto the ,lord in return for his grace1 for so eminent an expression of love8 ,there is nothing more acceptable1 that ,i am able to give1 than to give my heart wholly to my ,god1 and to unite it close unto him4 ,then shall my inward parts rejoice1 when my soul shall be perfectly united unto ,god4 ,then he will say unto me1 if thou wilt be with me1 ,i will be with thee4 ,and ,i will answer him1 ,vouchsafe1 ,o ,lord1 to remain with me1 and ,i will gladly be with thee4 ,this is my whole desire1 that my heart may be united unto thee4 ,,chapter ,,xi4 ,of the fervent desire of some devout persons1 to receive the body of ,christ4 ,the voice of the disciple4 ,o ,,how great is thy goodness1 ,o ,lord1 which thou hast laid up for them that fear thee6 ,when ,i remember some devout persons1 who come unto thy sacrament1 ,o ,lord1 with the greatest affection1 ,i am confounded1 and blush within myself1 that ,i come so heavily and coldly to thy table4 ,that ,i remain so dry and without hearty affection1 that ,i am not wholly inflamed in thy presence1 my ,god1 nor so earnestly drawn in affection1 as many devout persons have been1 who with desire both of soul and body1 earnestly longed after thee1 ,o ,god1 the living fountain4 99,be merciful unto me1 good ,jesu1 gracious ,lord1 and grant me1 thy poor needy creature1 to feel sometimes at least1 in this holy communion1 somewhat of thy tender1 cordial affection6 ,that my faith may be more strengthened1 my hope in thy goodness increased1 and that my love once perfectly inflamed1 after the tasting of heavenly manna1 may never decay4 #b4 ,thy mercy1 ,o ,lord1 is able to give me the grace ,i desire1 and to visit me most mercifully with the spirit of fervour when it shall please thee4 ,for though ,i burn not with so great desires as those that are so singularly devoted to thee3 yet notwithstanding1 by thy grace1 ,i desire to have this inflamed desire3 ,praying and craving that ,i may partake with all such thy fervent lovers1 and be numbered among them4 ,,chapter ,,xii4 ,that the grace of devotion is obtained by humility and renouncing ourselves4 ,the voice of the ,beloved4 99,,thou oughtest to seek the grace of devotion fervently1 to ask it earnestly1 to expect it patiently and with confidence1 to receive it gratefully1 to keep it humbly1 to work with it diligently1 and to commit the time and manner of this heavenly visitation to ,god1 until it shall please him to come unto thee4 ,thou oughtest chiefly to humble thyself1 when thou feelest inwardly little or no devotion2 and yet not be too much dejected4 99,god often giveth in a moment that which he hath a long time denied4 ,he giveth sometimes in the end1 that which in the beginning of prayer he deferred to grant4 99,it is sometimes a little thing that hindereth and hideth grace from us2 ,if it may be called little1 and not rather great1 that hindereth so great good4 ,but if thou removest this1 be it great or small1 thou shalt have thy desire4 #b4 ,for1 as soon as ever thou hast delivered thyself to ,god with thy whole heart1 and seekest not this or that for thine own pleasure or will1 but fixest thyself wholly upon him1 thou shalt find thyself united and at peace4 ,for nothing will relish so well1 and please thee so much1 as what pleases the divine will4 ,then shall he see1 and be filled and wonder1 and his heart shall be enlarged within him2 because the hand of the ,lord is with him1 and he hath put himself wholly into his hands for ever4 ,behold1 so shall the man be blessed that seeketh ,god with his whole heart1 and busieth not his soul in vain4 ,this man obtaineth a high degree of divine union1 in receiving the holy eucharist4 ,because he respecteth not his own devotion and comfort2 but above all devotion and comfort1 the honour and glory of ,god4 ,,chapter ,,xiii4 ,that we ought to lay open our necessities to ,christ1 and crave his grace4 ,the voice of the disciple4 99,o ,,most loving ,lord1 whom ,i desire to receive with all devotion1 thou knowest my infirmity1 and the necessity which ,i endure1 with how many evils ,i am oppressed1 how often ,i am grieved1 tempted1 troubled and defiled4 ,i am come unto thee for remedy1 ,i crave of thee comfort and succour4 ,i speak to him that knoweth all things1 to whom all my inward parts are open1 and who alone can perfectly comfort and help me4 ,thou knowest what good things ,i stand most in need of1 and how poor ,i am in virtues4 #b4 ,behold1 ,i stand before thee poor and naked1 calling for grace1 and craving mercy4 ,refresh thy hungry beggar1 inflame my coldness with the fire of thy love1 enlighten my blindness with the brightness of thy presence4 ,turn all earthly things to me into bitterness1 all things grievous into patience1 all created things into contempt and oblivion4 ,lift up my heart to thee in heaven1 and suffer me not to wander upon earth4 ,be thou only sweet unto me from henceforth for evermore4 ,for thou only art my meat and my drink1 my love and my joy1 my sweetness and all my good4 #c4 ,o that with thy presence thou wouldst wholly inflame1 burn1 and transform me into thyself2 ,that ,i might be made one spirit with thee by the grace of inward union1 and by the meltings of ardent love6 ,suffer me not to go from thee hungry and thirsty2 but deal mercifully with me1 as thou hast often dealt wonderfully with thy saints4 ,what marvel is it1 if ,i should be wholly inflamed by thee1 and die to myself6 ,since thou art a fire always burning and never decaying1 love purifying the heart and enlightning the understanding6 ,,chapter ,,xiv4 ,of fervent love1 and vehement desire to receive ,christ4 ,the voice of the disciple4 ,,with great devotion and ardent love1 with the affection and fervour of my whole heart ,i desire to receive thee1 ,o ,lord1 as many saints and devout persons have desired thee1 when they received thy sacrament4 ,o my ,god1 my everlasting love1 my whole good1 my never-ending happiness1 ,i would gladly receive thee with the most vehement desire and most worthy reverence that any of the saints ever had4 #b4 ,and although ,i be unworthy to have all those feelings of devotion1 yet ,i offer unto thee the whole affection of my heart1 as if ,i had all those inflamed desires3 ,yea1 and whatsoever an holy mind can conceive and desire1 all this1 with the greatest reverence1 ,i offer and present unto thee4 ,i desire to reserve nothing to myself1 but freely and most willingly to sacrifice myself and all mine unto thee4 ,my ,lord ,god1 my ,creator and my ,redeemer3 ,i desire to receive thee this day with such affection1 reverence1 praise and honour1 with such gratitude and love1 with such faith1 hope and purity1 as thy holy mother received thee1 when she humbly and devoutly answered the angel1 8,behold the handmaid of the ,lord1 let it be unto me according to thy word40 ,i offer and present unto thee1 the joys1 fervent affections1 extasies1 and supernatural illuminations and heavenly visions of all devout hearts1 with all the virtues and praises celebrated by all creatures in heaven and earth1 that by all thou mayst be worthily praised and glorified for ever4 #d4 ,receive1 my ,lord ,god1 my wishes and desires of giving thee infinite praise and immense blessing1 which according to the multitude of thy unspeakable greatness1 are most justly due unto thee4 ,these ,i yield thee1 and desire to yield thee every day and moment2 ,i do intreat and invite all heavenly minds1 and all thy devout servants to give thanks and praises together with me4 #e4 ,let all people1 tribes and tongues1 praise thee and magnify thy holy name1 with the highest joy and most fervent devotion2 ,and let all that reverently celebrate the sacrament1 find grace and mercy at thy hands1 and pray humbly for me a sinful creature4 ,and when they shall have obtained their desired devotion and joyful union1 and depart from thy sacred table1 well comforted1 and marvellously refreshed1 let them vouchsafe to remember my poor soul4 ,a ,treatise on ,,christian ,,prudence4 ,extracted from ,mr4 ,,norris4 ,,chapter ,i4 ,of the end proposed by ,christian ,prudence1 and the general means of obtaining it4 #a4 ,,by prudence ,i here mean1 the same with wisdom1 a practical knowledge of the best end and the best means to attain it1 actually directing us to the choice of that end1 and the use of those means4 #b4 ,the end of every reasonable creature is ,god3 for he alone is the true object of our happiness3 all the happiness we desire1 or are capable of1 being to be found in him1 and him only4 #c4 ,that the happiness of man is not to be found in any thing but in ,god1 is usually proved by shewing that it cannot consist in sensual pleasure1 riches1 honour or power4 ,but the shortest way of proving it is1 by shewing at once that it cannot consist in any created good4 ,for as by happiness we mean a state wherein the mind totally acquiesces1 and takes full rest and satisfaction1 so that which is the object of happiness must be such a good1 as perfectly satisfies the mind1 contents all its desires1 and gives it an absolute tranquility and repose4 ,but that no creature does this is plain from experience1 from the vanity which we find in all things1 and that restlesness and desire of change which is consequent upon it4 99,we try one thing after another1 as the searching bee wanders from flower to flower2 but we go off from every one with disappointment1 and a deluded expectation4 ,almost every thing promises1 but nothing answers1 and even the succession of new enjoyments 7the best remedy for the emptiness we find in each7 amuses1 but does not satisfy4 ,and as no created good actually does this1 so 'tis plain by reason none can4 ,for as none but infinite truth can satisfy the understanding1 so only infinite good can satisfy the will4 ,but this the creature is not4 ,as its being is1 so is its goodness1 both of a limited extent1 and so by no means fit to satisfy the capacity of that mind1 which aspires after all good4 ,every creature therefore must confess its utter insufficiency to be the object of our happiness3 ,nay1 the whole collection and amasment of created good1 must acknowledge the same2 the very depth and abyss of it must say1 ,it is not in me4 #d4 ,it is in ,god alone3 he is the fountain of eternal blessedness2 all the springs of our happiness are in him3 he is our good1 and our end1 as being every way sufficient for our happiness4 ,for he is all goodness2 he is that infinite good which is the entire and adequate object of our will2 and which being the proper object of all its inclinations1 must needs be able to satisfy them4 ,they cannot aspire to any thing beyond him1 and therefore must needs center and acquiesce in him4 ,when ,i awake up after thy likeness1 ,i shall be satisfied with it4 ,then1 and not before2 which all resolves into that pious saying of ,st4 ,austin1 ,thou hast made us for thyself1 and our heart has no rest till it rests in thee4 #e4 ,it must therefore be the first office of ,christian prudence1 to make ,god our end4 ,for indeed not to do so1 is the greatest folly that any man can possibly be guilty of4 ,for what can we expect but vanity and disappointment all over1 a fruitless labour1 and a deluded and abortive hope1 if we place our happiness any where but in him1 who is the true object of it8 ',tis like leaning with our full force upon what cannot bear our weight1 the consequence of which is1 to fall with violence4 ,and what an imprudence is this1 especially for a ,christian1 since the clear revelation of the gospel1 concerning the true end and final happiness of man3 wherein our ,saviour hath plainly declared1 ,this is life eternal to know thee1 the only true ,god6 ,since ,god has not only given us a nature capable of happiness1 but has also endued us with faculties and desires1 which nothing but himself can satisfy1 and he both can and will2 and above all1 since he has been pleased1 lest we should miss the end of our being1 to point it out to us1 and to tell us that himself is the good1 which we so passionately desire1 and so blindly seek2 it must be the very foolishness of folly for any ,christian not to make ,god his end2 much more1 so to forget himself and him1 as to place it in any thing of this vain world3 whether it be directly and professedly1 according to the language of the rich epicure1 ,soul1 take thy ease2 or consequentially1 by pursuing the world1 and cleaving to its interests1 as if it were his end4 ,and besides the folly of this conduct1 it bespeaks also such a contempt of ,god1 and of his immense greatness and goodness1 as nothing can either parallel or excuse6 ,especially since the ,son of ,god hath been pleased to concern himself so far for our happiness1 as to make this great and excellent end attainable to us1 preparing and providing1 and procuring an union and communion of ,god with man1 by uniting them both in his own person4 ,whether1 therefore we consider the excellency1 or the attainableness of this good1 or the manner or price whereby it becomes attainable1 ,god1 by all means1 is to be made our end1 the end of all our desires1 and the end of all our designs1 the end of all our undertakings1 all our actions1 and all our hopes1 to which we are to refer whatever we think1 whatever we speak1 and whatever we act1 and in one word1 to which our whole life is to be directed4 duplicate word 8of0 removed #f4 ,what a thorough concern then ought every ,christian to feel1 how hearty a care ought he to take for the obtaining and securing this his right and only end1 the fruition of ,god8 ,this our ,saviour calls ,the one thing needful1 in opposition to the many things that are apt to trouble and distract us in this busy life1 which unless so far as they fall in with this1 are all mere trifle and amusement4 ,even those affairs which carry the face of the greatest seriousness1 and pretend to be of the weightiest consequence1 if they are not so many parts of this1 are lighter than vanity and nothing4 ,for indeed a man has but one business in the world1 and that is1 to make sure his everlasting happiness1 and to secure to himself the fruition of that excellent good1 which is the true end of his being4 ,this is the whole of man1 his only considerable interest1 and that upon which all depends4 ',tis not necessary1 that he should be born to an estate1 or that he should acquire one4 ',tis not necessary that he should succeed in his attempts1 for this or that dignity or preferment2 that he should live long to enjoy his wealth or greatness1 or even that he should live at all4 ,but it is absolutely necessary that he should arrive at his end1 that he should attain to the fruition of ,god1 whose loving-kindness is better than life1 and without whom he cannot be happy4 ,all the rest may be spared1 but there is no dispensing with this4 ,should he lose all besides1 and gain this one thing1 yet still he would be happy4 ,and should he gain all besides1 and lose this one thing1 yet still he would be miserable3 for what gain will ever make amends for such a loss8 ,not that of the whole world1 if we believe our ,saviour3 ,what shall it profit a man1 if he shall gain the whole world1 and lose his own soul8 ,which is then only lost1 when it loses ,god4 ',tis therefore one great part of the prudence of every ,christian1 after he has fixed this his right end1 to endeavour1 by much consideration1 to possess his mind with a due sense of its moment and importance2 and of what consequence it is1 that he should succeed in this affair1 whatever he miscarries in besides3 which when he is once thoroughly convinced of1 he will then diligently apply himself to the use of such means as are necessary thereto4 #g4 ,all the particular acts of prudence with regard to these means1 may be summed up in one general one1 and that is1 to chuse those very means to this our great end1 which ,god has chosen for us already4 ,to follow his1 is indeed an implicit choice1 but at the same time 'tis a very safe and a very wise one4 ,for he cannot but know what means are most fit to procure the end for which he made us4 ,and he will not impose upon our weakness1 or do what he hath forbidden us1 ,make the blind go out of his way4 ,and therefore1 without enquiring into its intrinsic nature1 we may securely depend upon this in general1 that the way which he has prescribed1 must be the very best1 and consequently1 that it is our wisdom to walk in it4 99#h4 ,now the means which ,god hath chosen for us are no other than his commandments1 which were intended by ,god for our direction to happiness4 ,as he made us for himself1 so the laws which he prescribes to us are but a pursuance of the same kind design1 namely1 to bring us to himself4 ,for since we cannot suppose him to propose any advantage of his own1 by giving us rules of life2 and since we can as little suppose that he does it for so poor a reason as only to shew his authority1 and much less that he does it for no reason at all1 we cannot but conclude1 that the laws of ,god are given us with this design1 to shew us the path of life1 the true way to that great end for which we were made1 the everlasting fruition of ,god4 ,a consideration which1 by the way1 ought greatly to endear the laws of ,god to us1 and invite us to yield a free1 ready1 and chearful obedience to them4 ,especially if we add1 #i4 ,that as they were given for our direction to happiness1 so they actually lead to it3 ,if thou wilt enter into life1 saith our ,saviour1 keep the commandments4 ,this is the path of life1 the way of the kingdom1 the direct road that leads to happiness1 described to us by him who is himself the way1 the truth and the life4 ,men may employ their wits1 consult their ease1 and flatter their hopes in the invention of other ways2 but if we will believe our guide1 the way of happiness is the way of obedience4 8life1 and men0 replaced with 8life4 ,men0 per ,errata #aj4 ,that it is so by the positive order and appointment of ,god1 is plain from the whole tenor of the gospel4 ,and equally plain it is1 that he therefore appointed these means1 because they naturally conduce to our happiness4 ,for some things are1 by the very original constitution of their being1 conducive to our good1 as others to our hurt2 the former he commands1 and the latter he forbids4 ,that there is this difference in things with regard to our present happiness1 is evident from experience4 ,temperance1 for instance1 is more conducive than intemperance to the health of the body1 and consequently to the health of the mind too1 as depending upon the other4 ,the power which plants have variously to affect our bodies1 either by the way of physic or poison1 is not more plain and certain than the different influence which different dispositions have upon the well or ill being of our souls4 ,and ,god in his laws concerning these things1 does but what a physician does for those1 whose health he takes care of2 he prescribes the wholsome diet or physic1 and forbids the poison4 #aa4 ,the same observation will hold as to future happiness2 which resulting 7as all happiness does7 from a certain proportion and agreement between the faculty and the object1 must depend upon1 and require a certain temper and disposition of the mind1 as a natural qualification for it4 ,we find it is so even in the pleasures of sense4 ,let the ear be unmusically disposed1 and the sweetest sounds put together with the greatest art1 will give it no entertainment4 ,and if the organs of taste are indisposed1 either naturally or by a disease1 the most delicious food is brought in vain1 which1 as it finds no taste1 will give no relish4 ,and if it be thus in the lowest pleasures1 can it be otherwise in the highest8 ,if a guest sits idle at a nice and plentiful table1 merely because he wants a stomach to eat1 or a palate to relish what he finds there1 shall an indisposed soul enjoy ,god8 ,is there no disposition requisite to make it relish the heavenly banquet8 ,are these the only pleasures that are to be enjoyed at any rate1 and however disposed we come to them8 ,no1 without doubt there are dispositions for this1 as well as for other enjoyments1 a certain temper of mind1 which as the apostle speaks1 is to make us meet partakers of the inheritance of the saints in light4 8even so0 replaced with 8so even0 per ,errata #ab4 ,now this temper that qualifies us for happiness1 must be in general1 to be like him who is the object of it1 to have our minds conformable to his mind1 and our wills conformable to his will2 to resemble him as far as he is imitable by us1 to have a godlike frame of spirit1 or1 as the apostle expresses it1 to be partakers of the divine nature4 ,and that for this clear reason1 because without being in some measure like ,god1 'tis not possible we should enjoy him1 or take any delight in beholding his excellent glory4 ,but when ,i awake up after thy likeness1 ,i shall be satisfied with it4 ,lord1 what a satisfying likeness is thine8 ,our likeness to the world makes us love it1 but the love of it does not satisfy4 ,o make us like unto thee1 that we may be satisfied with thee6 #ac4 ,more particularly1 the temper that qualifies us for happiness1 consists in those virtuous dispositions1 which the gospel enjoins to all ,christians1 such as truth1 justice and mercy3 because in these consists that part of the divine nature1 wherein alone we can be like him3 his other perfections being peculiar to himself1 and such as no creature can partake of4 ,and accordingly we are exhorted to be holy1 as the ,lord our ,god is holy2 to be followers of ,god1 as dear children2 to be perfect1 as our ,father which is in heaven is perfect4 ,there is therefore a necessity for us1 as to be like ,god1 that we may enjoy him1 so to be endued with virtuous habits1 without which we cannot be like him1 nor consequently enjoy him4 extraneous word 8as0 removed per ,errata 8to0 replaced with 8as to0 per ,errata 8so as to0 replaced with 8so to0 per ,errata #ad4 ,but there are two dispositions1 which are more particularly necessary to qualify us for the fruition of ,god1 charity and purity3 that charity1 as it signifies the love of our neighbour1 is a necessary qualification is plain1 because without this we can't be like ,god1 who is all love and goodness1 overflowing with kindness to all his creatures1 and continually doing good to them all1 as far as they are capable of receiving it4 ,if ever therefore we mean to be happy with and in him1 we must be of the same good loving spirit4 ,and as to charity1 taken in its primary sense1 for the love of ,god1 this is so immediate a qualification for happiness1 that nothing can be more so1 since all enjoyment depends upon the love of what we are possessed of1 and therefore unless we love ,god1 'tis impossible we should enjoy him4 ,and for this reason it is1 that the love of ,god is so strictly enjoined1 and in so high a measure1 no less than that of our whole heart and soul1 and mind and strength2 and that the precept which requires it is called1 the first and great commandment3 first and great in many respects1 and particularly in this1 that 'tis the fundamental qualification for happiness1 as immediately respecting the object of it1 which if we do not love1 we can never enjoy4 99#ae4 ,the other great qualification for the enjoyment of ,god is purity2 that part of it especially which relates to the pleasures of sense4 ,now the reason why this is such a qualification for our final happiness is this3 ,god1 the object of it is a spiritual being1 and the happiness of heaven which consists in the fruition of him1 is all over of a rational and intellectual nature3 being indeed no other than this1 the pleasure of the understanding contemplating the supreme truth1 and of the will transported with the love of the sovereign good4 ,and therefore a love of sensual pleasure must indispose us for the love of a good so purely spiritual4 ,and if ever it rises so high as to become the prevailing and governing affection of the soul 7the case and character of those who are lovers of pleasure more than lovers of ,god7 it must utterly unqualify us for it4 ,for what can a sensualized soul find in heaven1 that will suit with his distempered taste8 ,a ,mahometan paradise would suit with such affections well2 but in heaven they would meet with nothing but disappointment2 and therefore ,st4 ,peter1 with a pressing earnestness1 cautions us against them3 ,dearly beloved1 ,i beseech you as strangers and pilgrims1 abstain from fleshly desires that war against the soul4 ,they war against the soul1 not only by betraying us into sin1 either by consenting to them in unlawful circumstances1 or by indulging them in an immoderate degree1 but chiefly by indisposing us for the enjoyment of a far nobler happiness4 ,and accordingly ,st4 ,john1 among all virtuous dispositions1 singles out purity as a preparation for heaven4 ,every man1 says he1 that hath this hope1 purifieth himself as he is pure4 ,and our ,saviour applies this purity to the heart1 to shew how that ought to be disposed for happiness4 ,blessed are the pure in heart1 for they shall see ,god4 ,o infinite purity1 what heart will be fit to see thee1 if thou dost not purge and cleanse it8 ,o purify us by thy grace1 and so fit us for thy glory6 #af4 ,by all these considerations it appears1 that the commandments of ,god are the means that lead us to happiness4 ,and for this reason it is1 that ,god1 who is willing we should be happy1 having made us for that very end1 requires them of us1 and obliges us to them by all the authority he has over us4 ,for this reason it is1 for instance1 that he commands us to love him4 ,what is our love to him8 ,nothing at all4 ,but though it be nothing to him1 yet it is to ourselves1 as being a necessary qualification for our happiness4 ,this ,god knows1 and therefore requires us to love him2 nay1 to love him with all our heart and all our strength1 because he knows a less degree of love is neither worthy of him1 nor will qualify us to be happy in him4 ,and so in every other instance1 ,god makes those things our duty1 which have a close connection with our happiness2 and this is that which makes his laws so good and so excellent1 and his service a truly reasonable service2 for certainly nothing can be more reasonable1 than for a man to pursue his own good1 nor consequently than to serve and obey ,god1 since this is a certain means to that end1 and his own good is the natural fruit of that obedience2 and how should this 7as was intimated before7 endear the service of ,god to us8 ,how should it make us in love with our duty to him1 and glad to be subject to his government8 ,how should it incite us1 to yield the most free1 ready1 chearful and zealous obedience to his laws8 ,in a word1 to do his will on earth as the angels do it in heaven1 since our own advantage is both the reason of his laws1 and the sure consequence of keeping them4 99,every prudent ,christian therefore looks upon the commandments of ,god1 not as so many imperious curbs and retrenchments of his liberty1 nor as so many arbitrary impositions1 much less as burthens and grievances 7as human laws sometimes are1 for want of wisdom or goodness in those that make them7 but as so many kind provisions for our happiness1 and so many merciful instructions to bring us to our true end3 and in this view he yields them obedience1 not such as is forced and violent1 servile and extorted by fear1 such as slaves pay to tyrants1 but such as is liberal and ingenuous1 and wherein love is the prevailing principle2 as becomes one who is under a government so good and gracious1 and so every way directed and administered for the best advantage of the subject1 as that of ,god is4 added missing word 8worthy0 per ,errata #ag4 ,and now since it appears that the means that lead to our end1 the great highway to happiness1 are no other than the commandments of ,god1 it appears with equal clearness1 that the one business of every prudent ,christian is1 to pay a due obedience to all these commandments4 ,this is our wisdom1 and indeed the only wise thing we can do1 not to indulge our own fancies1 not to fulfil our own will1 or to follow the devices and desires of our own hearts1 but to apply ourselves to the law of ,god1 to lay hold of those paths of life which he hath described to us4 ,by doing this1 we shall give a better proof of our wisdom1 than by all the fine-wrought plots1 and cunning intrigues of worldly policy1 or by the most acute reasonings of philosophy1 or deepest treasures of learning4 ,these things cast indeed a dazzling light1 and make a figure in the world3 but after all1 the wisdom of man is1 to attain to his end1 and consequently to find and use the true means of attaining it4 ,and since the commandments of ,god are those true means1 to keep and do them is our wisdom and understanding1 or1 as ,job expresses it3 ,behold1 the fear of the ,lord1 that is wisdom1 and to depart from evil is understanding4 #ah4 ,it is not only wisdom1 but our wisdom1 the wisdom of man1 the wisdom that belongs to his nature1 as being made for happiness2 that belongs to the present state and condition of his nature1 as having capacities to qualify himself fully for this2 whereas his faculties will carry him but a very little way in speculative knowledge3 it is the wisdom that belongs to his present circumstances in this world1 which is wholly in order to the other1 and is no farther considerable than it is a preparation for eternity2 and after this ,i need not say1 it is the wisdom that belongs to his interest1 nothing being more evident1 than that it is every man's greatest interest to be everlastingly happy4 ,upon all which considerations it appears1 that the study and practice of ,god's commandments1 the devoting himself to his service1 and to the obedience of all his laws1 is the true and proper wisdom of man1 in which alone he is concerned to employ and improve himself1 and to which all his other learning1 knowledge and business1 all he thinks1 says1 or does1 is to be referred4 ,,chapter ,,ii4 ,how far ,christian ,prudence is concerned in the manner of keeping ,god's commandments4 #a4 ,,as to the manner of keeping ,god's commandments1 the main difficulty is in the doing1 and not in determining what in prudence ought to be done4 ,prudence doubtless 7as well as duty7 requires1 that we should keep them in as good a manner as we can4 ,for since the commandments of ,god are evidently the means that qualify us for happiness1 it follows1 that the better they are kept by us1 the more we shall be qualified by them4 ,now 'tis unquestionably the part of every prudent man1 to obtain as much happiness as he can3 and consequently to do his best to serve ,god1 and keep his commandments1 in the most perfect manner he is able2 because the better he keeps them1 the happier he will be2 and no wise man would be less happy when he may be more so4 #b4 ,setting aside therefore all inducements of either love or fear1 all arguments of gratitude or generosity1 all the reasonableness and justice of serving ,god1 and living in obedience to his laws1 all the pleasures of religion1 and the present advantage of it both to our souls and bodies ,i say1 tho' we should set aside all these considerations1 yet there is a prudential consideration1 sufficient to engage every wise ,christian to do his best1 and to be as holy as he can1 viz4 ,that the better he is1 the happier he will be2 every addition to virtue being so much stock laid in for his future happiness4 ,the question concerning degrees of glory1 seems to have been put merely for argument sake1 for it cannot be put seriously1 but by one that is as ignorant of the nature of things1 as of divine revelation3 were the scripture silent1 yet the very nature of the thing infers it2 for since holiness is a natural qualification for happiness1 it necessarily follows1 that the more holiness the more happiness2 and consequently1 that the best must be the happiest man2 and therefore 'tis great prudence for every ,christian1 to labour to be excellently good1 as good as he can be1 according to the measure of grace imparted to him4 ,to reduce this to an instance2 our ,saviour has annexed to purity of heart a particular blessedness1 even that of seeing ,god3 whence we may gather1 that this is a particular qualification for the beatific vision1 and accordingly1 that those who have most of this purity1 will be most happy1 as either seeing more of ,god1 or as being more delighted with what they see of him2 and therefore every prudent ,christian that hath this hope1 will study to purify himself as much as he can1 that so he may be a more meet partaker of that happiness1 which is promised to the pure in heart4 99#c4 ,let not therefore any ,christian content himself with his present state1 or his past attainments in goodness2 much less let him designedly aim at a slender degree1 such as he thinks may just carry him to heaven4 ,he may be mistaken in his measure1 and when laid in the balance be found wanting3 but suppose he be not1 yet he stands in his own light1 and is frugal to his own great loss3 for1 'tis but an ill thrift to deal hardly for heaven1 and to think to go thither the cheapest way2 since beside the danger of miscarrying1 so much as he abates of his holiness1 so much he abates of his own perfection1 and cuts short his own happiness3 and where is the gain or the wisdom of such a thrift8 ',tis folly and loss all over4 ,let us not therefore rest satisfied with narrow and scanty measures1 much less expresly design them3 for besides1 that 'tis not easy to persevere in such a weak and languishing state of piety 7every little blast of temptation being ready to blow out a lamp that is fed with so little oil37 suppose we should persevere in it1 yet there is no getting over this consideration1 that the more we come short in goodness1 the more we shall fall short in happiness2 that every abatement in the former is so much deducted from the latter1 a jewel taken out of their crown4 ,therefore let no one who pretends to ,christian prudence1 sit down with a low infant-state of goodness1 but let him endeavour to grow in grace1 and always to abound in the work of the ,lord3 not contenting himself with his present state1 but always studying to excel himself1 to grow better and better1 and to make a constant progress in religion1 correcting what is amiss1 and supplying what is wanting1 and aspiring after the largest measures and fullest degrees of holiness1 always remembring1 that all the while he is thus serving ,god1 he is consulting his own interest1 and that the more goodness he brings with him to heaven1 the more happiness he will find there4 #d4 ,in consequence of this1 a prudent ,christian will begin betimes1 and set out early in the ways of piety2 not only that he may have the advantage of the morning1 the proper time for travelling1 and the satisfaction of serving ,god in the prime of his age1 and the vigour of his strength3 but also that he may lengthen his day1 and have the more time to serve ,god in1 and to prepare himself for the fruition of him in glory2 that he may have the more time before him1 to correct his disorders1 to fill up his deficiencies1 to regulate his passions1 to purify his heart1 to perfect his habits1 to adorn his soul with all ,christian virtues2 in a word1 to compose the state and frame of his mind for happiness1 and to put himself in a due order for heaven4 ,for these reasons 'tis ,christian prudence to begin betimes1 to run the way of ,god's commandments1 and not to defer that work to the declining part of life1 which is the one business of the whole4 #e4 ,but if it be prudence1 as to keep the commandments of ,god1 so to keep them in the very best manner we can1 what shall we think of those who serve ,god by halves1 who halt between two masters1 the almost ,christians8 ,because this is so common a case1 it may be proper to bestow some reflections upon it4 ,i shall therefore consider more at large1 ,first1 what it is that hinders their rising any higher than to be almost ,christians4 ,and ,secondly1 ,the imprudence of this lame way of serving ,god1 of being ,christians by halves4 99#f4 ,first1 ,the general hindrance to our being more than almost ,christians1 is the corrupt perverseness of human nature3 this it was that made the fair inclinations of ,king ,agrippa proceed no farther than they did3 than to extort from him that ingenuous confession1 ,almost thou persuadest me to be a ,christian4 ,then1 it seems1 he was not absolutely persuaded1 tho' he was inclining toward it4 ,poor ,agrippa6 ,he had heard ,st4 ,paul giving an account of his manner of life from his youth1 and of his miraculous conversion to ,christianity1 with great plainness1 modesty and simplicity1 and was not a little affected with the discourse2 especially with the conclusion1 ,king ,agrippa1 believest thou the prophets8 ,i know that thou believest4 ,this nearly touched him1 and left a very sensible impression upon his heart4 ,and yet there was something more prevalent within him1 that would not suffer him quite to yield4 ,he had a good mind to be a ,christian1 but fear1 interest and prejudice outweighed that inclination1 and after some uncertain suspenses1 the scale turned on the other side4 ,and this is the case of too many3 they have several good thoughts and purposes3 but their thoughts and purposes are too much like the endeavours of those that are trying to wake out of a deep sleep1 into which they sink back again1 overcome by the dead weight that hangs upon them4 ,there is a weight1 an impediment in their will1 that stops the wheels of virtuous action1 so that there can be no motion1 tho' the springs of religion bear ever so hard upon them4 ,sometimes indeed conscience works so strongly1 that she wants but little of gaining her point4 ,but even that little1 it seems1 is too much2 she is like a bowl thrown up against a steep bank1 which it nimbly climbs1 till it is just about to lodge and settle at the top3 but wanting some degrees of force to overcome the resistance1 it cannot reach it1 and rolls back again4 #g4 ,thou art not far from the kingdom of ,god1 was just such a cast as this3 and yet lackest thou one thing1 was such another4 ,these men's religion had carried them a good way1 and they were well onward in their journey to heaven2 but it tired1 and grew faint in the latter stages of the road1 which was found either too narrow or too long1 and so they stopped short1 and made an eternal halt1 when a little more resolution would have carried them through4 ,the same thing we now see every day2 there are many who have a liking to religion1 who have had a good natural disposition1 assisted by a religious education4 ,nor are they only inclined to religion1 but partly practise it2 they do many things1 and forbear others4 ,all goes on hopefully toward a thorough conversion2 they are already past the most painful part of it1 and are now upon the critical point2 so that a grain or two more would turn the scale2 insomuch1 that there begins to be joy in heaven1 and the angels are tuning their harps3 yet there wants a little more weight on the side of religion1 for want of which the counter-weight prevails against it2 against reason1 religion and divine grace together4 ,they have indeed the workings of religion upon them2 they feel several pangs of the new-birth2 but after all1 they want strength to bring forth4 #h4 ,the imprudence of this lame way of serving ,god 7which ,i was to shew in the second place7 appears first from this1 that it is insufficient4 ,such a half religion can never hold weight in the balance of the sanctuary4 ,such men1 'tis true1 are almost good2 but almost to hit the mark is really to miss it4 ,for religion consists in an entire love of ,god1 and an effectual resolution to obey him4 ,even a bad man may love what is good in some degree1 but not with an effectual1 prevailing love4 ,this therefore is what denominates a man good1 when religion is the commanding bias of his soul4 ,and none but those who are thus thoroughly good1 are so good as to be fit for happiness4 ,to make us capable of that1 there must be a peculiar frame of mind1 to affect which in us is the one business of religion4 ,and if it does this only almost1 and by halves1 as it can never bring us to heaven1 so neither if it could1 would it be able to make us happy there4 8biass0 replaced with 8bias0 99#i4 ,this imperfect piety is farther condemned by ,christian prudence as very absurd4 ,if we did not intend to go through1 why did we set out8 ,if we did1 why do we stop8 ,if we think there is no reason in religion1 why do we any thing8 ,but if we think there is1 why don't we do enough8 ,for the same reason that we do so much1 why don't we do more8 ,for either religion has truth on its side1 or not4 ,if not1 why do we take so much labour needlesly8 ,but if it has1 why do we take so much labour in vain8 ',tis1 ,i own1 a strange piece of even brutal indifference1 to do nothing in order to our eternal happiness3 and1 yet1 methinks1 to do a part only1 has something in it more extravagant than the other4 ,he that does nothing1 whatever he loses besides1 has yet no labour to lose4 ,but to labour by halves1 is to lose the same good1 and all that we do in order to it4 ,the atheist and libertine have something to pretend2 but the half-religious has no excuse2 since that very religion he has will condemn him1 as an inconsistent1 unprincipled fool4 #aj4 ,the last censure of ,christian prudence upon the half-way state of piety1 is1 that it is very unhappy1 ,i mean even in this world4 ,the almost ,christian is the double-minded man ,st4 ,james speaks of1 who has two wills1 one for ,god and another for the world1 between which he variously fluctuates4 ,such an one is unstable in all his ways3 he is a mixed1 doubtful1 unsettled1 wavering creature1 never out of perplexities and intanglements1 always disconformable to himself1 doing what he would not1 and not doing what he would and should1 never long satisfied with himself4 ,he has indeed a kindness for religion1 but he has a greater kindness for something else2 so that his religion just serves to disturb the enjoyment of his lusts1 as his lusts to deprive him of the comfort of his religion4 ,nor can he be perfectly at peace with himself1 but by being thoroughly wicked or thoroughly good4 ,so wicked as to have his conscience sear'd with a hot iron1 or so good as to act up to his principles4 ,he must be of a single mind1 one way or the other1 before he can be at rest4 ,and yet this double-mindedness is the state in which most men chuse to live and die1 having religion enough to disturb them in their sins1 but not enough to engage them to part with them4 99#aa4 ,and now methinks1 ,i hear one saying within himself1 ,almost thou persuadest me to be a ,christian4 ,alas6 why not quite8 ,is it that we want the art of address1 that we do not touch the right spring of your soul8 ,but sure our cause has weight enough to bear itself out1 and to supply any defect in the management of it4 ,for is there not truth and reason enough in religion1 to gain a reasonable creature8 ,or can any motive have a greater force or persuasion1 than the joys of heaven and the pains of hell8 ,or do you question whether ,god be able to reward your entire love and compleat obedience8 ,if you indeed believe that ,god is1 and that he is a rewarder of them that diligently seek him1 as even your indifferent way of serving him seems to suppose1 then you must needs think it wisdom1 to lift up the hands that hang down1 and strengthen the feeble knees2 to be heartily and thoroughly religious1 and not to be guilty of so inconsistent a folly as to take some pains all your life for heaven1 and yet go at last to hell4 #ab4 ,considering then the insufficiency1 the absurdity1 and the unhappiness of a half religion1 let us instantly labour to fill up the things that are behind1 that are wanting to the measure of our righteousness4 ,let us earnestly endeavour to bring ourselves under the full power and influence of religion1 that it may have its due work upon our hearts and lives1 that we may be perfect1 entire1 and wanting nothing3 always imploring the ,holy ,spirit of ,god1 by the victorious sweetness of his divine grace1 to give the last finishing to that holy birth1 he is forming in us1 that it may come to a perfect man1 to the measure of the stature of the fulness of ,christ3 that so1 according to the apostle's wish1 we may be both almost1 and altogether ,christians6 ,,chapter ,,iii4 ,of the subordinate means that serve to assist us in keeping the commandments of ,god4 #a4 ,,we have seen that the immediate means to happiness are the commandments of ,god4 ,we come now to consider the subordinate means to it1 which serve to assist us in the keeping of those commandments4 ,and these are of two sorts3 either such as are appointed and commanded by ,god1 or such as are recommended by human prudence4 #b4 ,of the first sort is prayer4 ,this is a glorious means1 to withdraw our thoughts1 and affections from sensible objects1 and to fix them upon ,god and the things of heaven3 to stir up in us a sense of our wants and infirmities1 and to quicken our desires of what we pray for3 to maintain a religious warmth in our minds1 and to keep up there a spirit of devotion1 the flame of which would soon be extinct without the breathings of prayer to fan it1 and give it motion3 to nourish our communion with ,god1 and make us continually mindful of him1 in whom we live1 move1 and have our being4 ,it is also a key to open the store-houses of ,god's treasures to us1 whereby we may obtain a supply of all our wants1 and particularly grace to help in time of need1 to enable us to resist all temptations4 #c4 ,a prudent ,christian will therefore pray often3 for temporal things conditionally1 as not knowing whether1 or how far these may be for his good1 or serve as means to his end4 ,but for spiritual1 such as pardon of sin1 and grace to leave it1 he will pray not only with greater earnestness1 but also absolutely1 and without any condition1 because he knows that ,god would have all men to be saved1 to attain the happiness for which he made them2 and that those 7if he be not wanting to himself7 are certain means to his salvation4 #d4 ,reading of the scriptures is the next means which ,god has ordained to assist us in keeping his commandments4 ,and an excellent means it is1 both to enlighten our understanding1 and to compose our minds into a religious temper4 ,all scripture is profitable for doctrine1 for reproof1 for correction1 for instruction in righteousness2 that the man of ,god may be perfect1 throughly furnished unto all good works4 ,and therefore every prudent ,christian gives all attendance to reading it4 ,and that not out of curiosity1 or for speculation only1 but with a practical design1 to learn and do the whole will of ,god4 ,and accordingly he will not lay them aside1 when he thinks he understands them1 but will renew and continue his perusal of them1 for his constant and greater edification4 ,his delight will ever be in the law of the ,lord1 and in his law will he meditate day and night4 #e4 ,a third means of religion appointed by ,god1 is the hearing the word preached4 ,this is a standing provision which ,god has made for the edification of his church2 therefore a prudent ,christian1 who never thinks himself too wise to learn1 or too good to be better1 and who never omits any means that may bring him nearer his end1 is careful to pay his due attendance to it1 humbly waiting for the grace and blessing of ,god in the use of his own ordinance4 #f4 ,neither will the sacraments1 fourthly1 be ever undervalued or neglected by a prudent ,christian1 who never thinks himself either too wise or too good for any institution of ,god4 ,as to the ,lord's supper in particular1 he never omits any opportunity of receiving it1 knowing the excellent ends for which it serves1 and its great usefulness to serve them4 ,it serves as a sensible image of the death of ,christ1 and of our spiritual communion with him2 as a memorial of his atonement for our sins1 actually applying it to ourselves4 ,in short1 it serves as a channel to convey all the blessings of ,god to us1 and as a pledge to assure us of them4 ,and in all this he admires the wisdom and goodness of ,god1 in making this merciful provision for his church1 who1 considering our frame1 and how large a share sense has in our composition1 was pleased1 in condescension to our infirmity1 to address himself to us by that weaker side of our nature2 and lest1 in such a croud of sensible objects1 as we daily converse with1 we should 7as we are too apt7 be tempted to forget him1 was pleased1 by those very objects1 to bring us to himself1 by making use of some of them as his remembrancers1 and as steps whereby we might ascend to the contemplation of the most spiritual and heavenly mysteries4 #g4 ,church-communion1 in the last place1 is an excellent means for the mutual edification of ,christians2 for the preservation of the ,christian faith and doctrine1 and for the encouragement of ,christian practice4 ,and since for these and the like reasons1 ,god1 by his ,son ,jesus ,christ1 has erected and constituted that spiritual society call'd a church1 whereof the same ,jesus ,christ is the head1 as that is his body1 according to the apostle2 ,christian prudence obliges every man not to look upon himself only as a private or independent ,christian1 that is at liberty to serve ,god as he pleases1 in his own solitary way1 but as a member of this one church1 whereof ,christ is the head1 and consequently bound to hold communion with it4 ,this therefore1 a prudent ,christian will be sure to do1 and think it a great happiness and privilege to have such a help1 to enjoy the communion of saints1 and worship ,god in the assemblies of his people4 ,from these he will by no means excommunicate himself3 but as he is in spirit united to the whole ,christian church1 so he actually communicates with that particular branch of it1 whereof he is a member3 and hereby he shews his union with the whole1 in which he will be careful to make no schism2 lest1 by dividing from that church whereof ,christ is the head1 he be divided from ,christ1 his end as well as his way4 ,,chapter ,,iv4 ,the conduct of a prudent ,christian1 with regard to the government of himself4 #a4 ,,hitherto we have been conducting our prudent ,christian to his end1 by the chief of the ways that lead to it1 viz4 by the direct and immediate means of happiness1 first1 the duties of the divine law1 and then by the means to those means1 such of them in particular1 as are of divine appointment4 ,for the application of which1 it may now be convenient to draw a little nearer1 and consider the conduct which a prudent ,christian uses in the government of himself4 #b4 ,and first let us consider how the prudent ,christian pursues improvement by the government of his senses4 ,he does not study the pleasing of his senses4 ,this indeed many make the great end of their lives1 which are almost wholly devoted to the pursuit1 and spent in the various entertainments of sensible pleasure2 as if they thought 7and perhaps some of them do7 that their supreme happiness consisted in it4 ,but this a prudent ,christian will not do2 for he knows we are already too much in love with sensible pleasure1 the great disease of our nature1 and therefore will not by indulging it inflame a passion which is already too violent4 99,he finds that as the more we abstain from these pleasures1 the more cold we grow to them1 so by indulgence our appetite acquires a new edge1 and grows the more sharp and keen3 he that drinks of this water shall not only thirst again1 but the more he drinks1 he shall thirst the more4 ,he considers likewise1 how entirely different from these1 are the intellectual pleasures of heaven1 and how apt the love of them is to indispose us for these1 and in this sense to alienate us from the life of ,god4 ,he is therefore so far from feasting his senses 7as the manner of the world is7 by all the variety of studied entertainments1 that he endeavours by all manner of ways to mortify them1 and instead of setting up for a soft1 voluptuous life 7according to ,st4 ,paul's advice to ,timothy7 inures himself to hardships1 as a good soldier of ,jesus ,christ3 ,not indeed by any such rigid austerities1 as would destroy or impair his health1 but by such a sparing use of1 and well-governed abstemiousness from1 even those pleasures which are lawful in themselves1 as may deaden his love to them1 and make him more indifferent to the enjoyment of them4 inserted the word 8how0 per ,errata #d4 ,he will likewise keep a strict guard over his senses themselves2 as knowing they are the inlets of temptation1 the landing ports of our spiritual enemies1 and the feeble parts of our nature1 which expose us to continual danger4 ,particularly1 what can be more dangerous than an unguarded eye or ear1 while there is every day so much to be seen and to be heard1 to provoke to wickedness1 and so little to encourage holiness8 ,over these therefore he keeps a constant guard1 to prevent invasion and surprize1 especially over the eye1 the most dangerous of the two1 as being concerned with more objects3 praying also to ,god1 without whose keeping the city the watchman waketh but in vain1 ,to turn away his eyes lest they behold vanity1 and to quicken him in his way2 that nothing he sees or hears in this his pilgrimage1 may either turn him out of it1 or hinder him in it4 point 8#c40 skipped in text 99#e4 ,we may1 secondly observe1 how a prudent ,christian pursues improvement by the government of his understanding4 ,considering1 in the first place1 what an excellent faculty and great endowment understanding is1 and for what great ends it was given him by ,god1 he thinks himself concerned not to let it lie idle1 but to employ and improve it as much as possible1 that he may hereafter give a good account of his talent3 but were no account of it to be given1 yet considering himself farther as a traveller in his way to his end1 and his understanding as a torch that is to light him in it1 he would think it very proper to take care of it1 and that not only to preserve it from going out1 but to feed it with such supplies of oil1 that it might shine the more brightly and clearly4 99#f4 ,but yet as much as he is for improving his understanding1 he does not affect universal knowledge1 as well knowing the vanity of pretending to it1 by one whose capacity is no greater and whose life is no longer4 ,neither is he for filling his head with little things1 no nor with such great things as do not conduce to his end1 and whose impertinency to his business renders them as very trifles to him as the other4 ,nor will he apply himself to the study of vain and unprofitable sciences1 nor yet of such theories as exceed the proportion of his understanding3 but as he must be ignorant of many things1 so he will not so much as endeavour to know such as are not to be comprehended3 indeed if ,god reveals them1 he does not think their being above his understanding1 any reason why they should not be believed4 ,but though he believes them1 yet he can see no cause1 to engage his thoughts1 or employ his time in the search and study of such things1 only to lose himself in unfathomable depths1 to the neglect of other matters which he can comprehend1 and is more concerned so to do4 ,and for the same cause he declines prying into the hidden scenes of providence1 those secret things that belong to ,god1 which though not absolutely incomprehensible in themselves1 yet being locked up in the womb of futurity1 are by that wall of partition1 as inaccessible to us as the other4 99#g4 ,the same wisdom directs him not to study such things as require great expence of time and labour to master them1 unless they bring him in an advantage answerable to the time and pains which he bestows upon them4 ,for he has so little time1 and so great an interest depending1 he can't think it frugal to throw away a moment4 ,upon the same ground he does not regard what in reputation1 and in the vogue of the world passes for learning1 but what is true and real knowledge1 and fit to perfect the mind of man4 ,and even in pursuing this he is on his guard1 not suffering himself to be transported by an immoderate thirst of it3 but as his enquiries into truth are modest1 so he is discreet and select in making them1 applying himself to those most which are of greatest importance1 most serviceable to his moral conduct2 especially to the knowledge of ,god and of himself1 wherein is contained the sum of human wisdom4 99#h4 ,in all his studies he takes care to avoid the two great disorders incident to studious men1 curiosity and vain-glory3 curiosity1 which puts them upon useless enquiries1 only to please themselves2 and vain-glory1 which puts them on many dry and insipid studies1 only to please and procure the admiration of others4 ,nor does he make any knowledge an end1 but refers all to the great ends of virtue and happiness3 in all his intellectual applications making this his one care1 to love ,god1 and to be loved by him4 #i4 ,after the regulation of his understanding1 the next work of a prudent ,christian is1 the government of his will and affections4 ,these of themselves are in the utmost disorder1 caused by the general corruption of our nature3 and unless this is removed1 no man can be either good1 or happy hereafter4 #aj4 ,his first step towards this1 is to teach his will to follow in all things1 not natural inclination1 but the will of ,god revealed to us in his word3 for the will of ,god sways more with a prudent ,christian than any inclination of his own1 which he is ready at all times1 and in all cases1 to sacrifice to his duty2 and his only care is to conform his will to the will and word of ,god1 as knowing that ,god1 being infinitely wise as well as good1 cannot possibly command any thing1 but what1 upon the whole account1 it is best for him to do4 ,most chearfully therefore does he depose his own will from the throne1 and sets up the will of ,god4 99#aa4 ,nor is he less obedient to a providential than to the written will of ,god4 ,not adhering to any private fancies1 opinions or wishes of his own1 he absolutely refers himself to ,god1 to his gracious and all-wise disposal4 ,he lodges all his concerns in his hands1 and is willing he should chuse for him2 and when he does so1 concluding it best that things should be as the ,governor of the world would have them1 he thankfully accepts his choice1 and humbly acquiesces in the wisdom of his providence3 and accordingly1 instead of cherishing any thought1 or using any language of discontent1 he is in all things ready to say with his ,lord1 ,not as ,i will1 but as thou wilt4 ,lord1 thy will was an innocent will1 and yet thou didst resign it4 ,how much more should we resign our perverse and corrupt wills8 ,,chapter ,v4 ,a persuasive to the study of ,christian prudence1 with some advices relating to the practice of it4 #a4 ,,having thus laid down the principles of ,christian prudence1 what remains but to persuade men to the study of it8 ,and the first consideration ,i shall offer to recommend the study of this wisdom is1 that it is attainable4 99,many things employ the search of studious men1 which1 after all1 they can never master1 but must sit down1 if not with a contented1 yet with an unavoidable ignorance of4 ,but it is not so with wisdom3 the acquisition of this depends not upon great parts1 but upon a willing mind4 ,speculation indeed is infinite1 and the well of truth has no bottom1 and besides1 ,many have nothing to draw with4 ,but wisdom1 like a fountain1 lies open1 and within common reach4 ,some care1 and pains1 and diligence only it takes to drink of it2 an easy price for so precious a treasure4 ,now this certainty of success is an encouraging motive to search after it in good earnest4 ,men may seek for silver1 and not find it1 and search for hid treasures1 without being able to break in upon their dark retirements4 ,and yet they search on3 how much more should we search for wisdom1 when we are sure not to be disappointed in our search8 #b4 ,but may we not be so in our finding8 ,many things are attainable by our labour1 which are not worth our labour to attain4 ,but wisdom is not of those2 on the contrary1 nothing is so well worth attaining4 ,wisdom it is that keeps the world in order1 and makes living in it a blessing1 that is the parent of laws1 the foundation of government1 and the great upholder and sweetner of all society4 ,wisdom it is that teaches a man how to obey1 and how to govern even that ungovernable creature himself3 to moderate his passions1 to compose his manners1 to behave well in all circumstances of life4 ,in a word1 that teaches a man to know ,god and himself1 and by the shining paths of virtue leads him to everlasting glory and happiness4 99#c4 ,therefore it is that ,solomon exhorts us with so passionate an earnestness1 with all thy gettings1 get wisdom4 ,as much as to say1 whatever thou gettest1 or with the expence of all thou hast gotten1 get wisdom1 as being of infinitely more value than all4 ,it is a pearl of so great price1 that the merchant who finds it1 will buy it with the price of all that he has4 ,and a wise merchant he is who buys it even at this price1 for it can never be bought too dear4 ,honour and greatness may2 nay1 and so may the whole world1 if the price be a man's soul4 ,but wisdom cannot2 therefore again1 ,get wisdom1 and with all thy gettings1 get understanding4 ,if we get wisdom 'tis no matter what else we lose4 ,and if we lose it1 'tis no matter what else we get4 ,and indeed it matters not what we get or lose1 so we get that which directs us in the way to happiness1 which giveth life to them that have it1 and teaches them how to live4 99#d4 ,another consideration to persuade us to the serious study of wisdom1 is this1 that if we do not now apply ourselves to it1 we shall hereafter earnestly wish we had4 ,i know hardly any other study1 the neglect of which we shall finally repent of4 ,he that has not studied mathematics1 suppose1 though he may perhaps sometime while he lives1 reflect upon himself with some blame for the neglect of such an accomplishment1 yet when he comes toward the concluding scene of life1 and that of eternity begins to open1 ,i presume he will not then think this a neglect worth repenting of4 ,and so as to other studies4 ,but he who has not studied wisdom1 will then most certainly wish he had1 and think it the greatest gain1 could he exchange all the sciences he is master of1 for this one1 the science of life4 ,this is the science that receives our last and best approbation1 when other things that make a greater shew and noise1 and which perhaps we liked better when we knew less1 do not find so great a share in our esteem4 ,useless notions1 and new systems1 and fine-spun theories1 will not always please us4 ,the days will come when we shall say1 we have no pleasure in them4 ,but wisdom will relish with us to the very last1 and more at last than ever4 ,when other things leave us1 wisdom will stay behind1 and more than supply their loss3 and when we have outlived the pleasures of the world1 then will it be in the greatest esteem with us1 as being the only thing of all our acquirements1 whose possession and enjoyment too is immortal4 #e4 ,when the gaities and follies of life are over 7for folly will not always please7 when even the more serious entertainments of manhood appear to us as more solemn titles2 when covetousness itself1 the last folly that forsakes us1 because it begins so late1 that it often settles upon the dregs of life1 as upon a firm and immoveable ground1 when even this cleaving folly1 shall uncling and drop from us1 when the world itself shall be a burden to us2 then shall the remembrance of wisdom be sweet unto us1 and we shall delight in her conversation1 and every step in her ways will give us more comfort than all the little things of the world4 ,those who have been strangers to wisdom before1 will be ready enough to claim acquaintance with her then and to say unto wisdom1 ,thou art my sister1 and to call understanding their kinswoman4 ,but she will not then be so forward to own them4 ,and therefore happy is he that has contracted a friendship with her in the days of his youth and strength1 that he may not be disowned by her in that hour wherein he most wants her favour3 that he may not have wisdom then to learn1 when he should be actually wise1 and have the benefit and comfort of her light to guide him through the vale of the shadow of death4 ,in order to which we should always remember that excellent advice of ,st4 ,bernard1 ,to rejoice in those things when we are young1 which we shall not repent of when we are old4 #f4 ,i have now only to add a few prudential advices relating to the practice of a ,christian life4 ,of which the first shall be that of the apostle1 ,to walk circumspectly1 that is warily and heedfully1 with all possible care1 caution and exactness4 ,this is such walking as shews we are duly apprehensive of our condition3 the danger of which must be allowed to be exceeding great1 since besides our own corrupt nature1 and the wickedness of the world that surrounds us1 we have the prince of darkness for our profest enemy2 even our adversary the devil1 who as a roaring lion walketh about1 seeking whom he may devour4 ,he does not tarry 'till the prey comes in his way1 but seeks after it1 but walks about seeking who is fit to be made a prey of2 whose idleness or whose business1 whose temper or constitution1 whose age or whose carelesness may give him any advantage4 ,he begins with us very early1 laying his siege against us in our very infancy4 ,then he tempts us with sensible objects1 and easily increases our natural propension to them4 ,for reason is then in a dead sleep1 and sense altogether awake1 being in its greatest perfection1 by reason of the fineness of the blood and spirits1 and the tenderness of the parts1 which easily yielding to the impression of sensible objects1 endear them more and more to us1 and so confirm that friendship with the world1 which is enmity with ,god4 ,this thoughtless age is succeeded by childhood and youth2 and then indeed reason begins to awake2 but so slowly1 that we are all this time1 as it were1 between sleeping and waking2 the weight still hangs upon our temples4 ,our passions are much too strong for our weak reason to govern1 which accordingly our enemy makes his advantage of1 and tempts us with the baits of sensuality1 with those youthful lusts which 'tis then hard to fly4 ,this boisterous season also blows over1 and is followed by manhood4 ,and now indeed reason is stronger and passion cooler1 and so the devil changes his former bait for that of pride and ambition1 whereby himself fell1 and wherewith he assaulted even the ,son of ,god4 ,now he lifts us up to1 and shews us the grandeur and glory of the world1 and tries to persuade us what a happiness it would be1 could we make a part of that glittering scene4 ,well1 but neither will this last always2 our sun soon begins to decline1 and old age comes on1 the winter of our year1 or rather the evening of our short day4 ,and now our reason grows heavy and sleepy again1 and our passions also flag with it1 hang their wings1 and make our flight nearer the earth1 as not being able to bear up in the higher regions4 ,we are now no longer fit for our former entertainments1 and having seen what little dependance there is on the world1 having lost some of our friends1 and proved the insincerity of others1 this experience1 together with the natural sinking of our spirits1 makes us grow timorous1 jealous and distrustful1 and sollicitous to secure ourselves in this forlorn state1 and so we stand fairly disposed for covetousness4 ,and accordingly the devil now draws us into this snare1 which reigns the more absolute over us1 as having us almost entirely to itself1 without competition from other vices4 ,thus our adversary is always intent upon our ruin1 meeting us at every turn of our lives1 and suiting his temptations to the several states and conditions of them4 ,and therefore it highly concerns us to walk circumspectly1 as knowing both the infinite worth of our souls1 and the numberless hazards they are exposed to1 from which 7next to the grace of ,god7 nothing but an extraordinary caution can secure them4 #g4 ,and because these hazards are chiefly from sensible objects1 my next advice shall be1 ,to walk by faith1 not by sight2 to order your conversation not by what you see of this world1 but by what you believe of the next4 ,not to look at the things which are seen1 but at things that are not seen2 because the things that are seen are temporal1 and so do not affect our final state3 but the things that are not seen are eternal1 and so the proper objects of an happiness that is never to expire4 ,a ,christian then ought to keep his eye always fixed on his happiness2 to walk continually in view of this his end1 and have it before him as near as he can1 in every action and word1 in every deliberate step of his ,christian progress3 not to content himself with having referred all he does to it once in general2 but to renew and repeat the proposal of it1 as often as conveniently he can4 ,beside the habitual reference of his actions to their end1 let every prudent ,christian be more and more diligent to have an actual regard to it1 as far as is possible1 in every step of his life4 ,for the having before us that eternal weight of glory1 that crown that fadeth not away1 must needs quicken our devotion and inflame our zeal1 and inspirit us with new life and vigour in the running our ,christian course1 and help us with ease to overcome all those vain impediments1 which the world1 the flesh and the devil throw in our way4 ,nothing shall be able to separate us from our end1 or turn us out of the right way to it1 if we keep our eye intent upon it1 and have it in our view all the way of our ,christian walk4 ,for indeed the excellence of it is so transcendent1 that nothing of this world can stand together with it1 or shine in its light1 any more than a feeble star can shine in the presence of the mid-day sun4 ,the greater light swallows up the less2 we must lose the one before we can be dazzled with the other2 we must intermit the view of our chief good1 before any other can appear considerable enough to tempt us4 #i4 ,and now we are got into the right way1 there is no better means of fixing ourselves there1 than to keep toward the middle of it1 pretty far within the lines1 so as not to tread upon the edges3 not to go to the outside of what is lawful1 but rather to set ourselves in all our actions at the greatest distance from sin1 by abstaining from all the appearances and beginnings of it4 ,but chiefly from the beginnings4 ,the full accomplishments of wickedness we have a horror of4 ,but we have not the same dread of the beginnings1 and of the things that have a tendency to gross crimes4 ,so we are easily persuaded to begin2 and when we have once made an entrance1 the progress grows easier and easier4 ,for the next degree being but a degree beyond it1 carries as little horror in it as the first2 and so the next to that1 being a degree farther1 carries the like appearance3 and so the rest that follow1 we measuring every degree not 7as we should do7 by all the preceding ones which it contains1 but only by the last1 which it immediately exceeds1 considering it only as a degree farther than that1 and so as a small thing1 till by degrees we slide unawares into the commission of those sins1 which looked frightful1 and would have choaked us in the lump1 but being thus taken by piece-meal are easily swallowed4 point 8#h40 skipped in text4 99#aj4 ,and no wonder1 since the first liberties we take1 the first approaches we make to any sin1 inflame our passions1 raise our appetites1 which were before quiet1 and increase our desires of the forbidden object4 ,so that our talk is now harder than it was at first1 and we might much easier have forborn the whole1 beginning and all1 than forbear making a further progress1 when we have once begun4 ,and why should we make our duty more difficult and painful than it is8 ,therefore the wisest way is1 not to begin2 that being true of all sin1 which ,solomon observes of strife1 ,the beginning of it is as when one letteth out water1 which is easily prevented from running at first1 but being once let out1 the passage grows more open1 and the stream more difficult to command4 ,therefore1 says he1 ,leave off contention before it be meddled with1 i4 e4 ,do not meddle with it at all1 it being much easier to have nothing to do with it1 than to govern yourself in it4 ,they that once begin1 are insensibly carried to do what at first they never designed1 and then vainly complain1 that ,god did not preserve them from falling1 when they placed their own feet on slippery ground4 #aa4 ,to conclude3 if we will be truly wise1 let us set the gospel and example of ,christ before us1 and endeavour to be as wise in our generation1 as the men of this world are in theirs1 to be as diligent in pursuing our true and great end1 as they are in pursuing their false and little ones4 ,they are intent upon the present1 and sollicitous to provide for the short future of an uncertain life4 ,let us be intent upon providing for that future life1 which will soon be present1 and never past4 ,for this purpose we should retire as much as we can conveniently from the world1 and have as little to do with it2 we should lay aside every weight1 and every incumbrance1 and not be troubled about many things1 that we may the more quietly and entirely attend upon the one thing needful4 ,not that ,i plead for a hermit's solitude1 not understanding the agreement of such a state with human nature1 nor what authority men have thus to bury themselves alive1 and to excommunicate themselves from human society4 ,but so much of solitude as disengages us from the affairs and incumbrances of the world1 and places us out of the noise1 hurry and bustle of it1 and out of the way of its temptations1 must certainly be of vastly great advantage to a truly ,christian life4 ,being much abroad may teach us to know the world2 but retirement only can teach us to know ourselves4 ,for to know ourselves1 we must converse much with ourselves4 ,let us therefore retire1 and when we are alone1 let us remember1 that we are not alone1 for ,god is with us4 ,and while we think and act as in his presence1 solitude has all the safety of company1 without the temptations and interruptions4 ,and here let us think much of eternity1 and of our nearness to it1 of the future judgment1 and the two final sentences of that day1 of the glorious things that are spoken of the city of ,god1 and the unspeakable misery of being for ever banished from his presence2 and lastly1 of the thoughts which we shall have of all these things when we come to die4 ,every man is wise then1 and has a right sense of things2 let us endeavour to have the same now1 as we shall then wish we had1 which is the sum of all ,christian prudence4 ,,nicodemus3 ,or1 ,a ,,treatise on the ,,fear of ,,man4 ,written in ,german by ,augustus ,herman ,franck4 ,to all ministers and teachers in churches and schools1 grace1 mercy1 and peace from ,god the ,father1 and our ,lord ,jesus ,christ1 in the fellowship of the ,holy ,ghost3 ,dearly beloved brethren1 ,,give me leave1 who am the least of all the servants of ,jesus ,christ1 for the love wherewith ,god hath loved us in his ,son1 to dedicate to you the following treatise4 ,for though ,i be the meanest member in the spiritual body of ,christ1 7if so much may be allowed me7 yet am ,i thereby made partaker of the life1 spirit1 and power residing in him as our ever-blessed head4 ,if there be any thing herein conformable to the mind of our great ,shepherd1 and proceeding from the energy of his ,spirit1 why should it not be readily received2 and if1 after a true spiritual trial thereof1 you find any thing faulty or imperfect1 commend it to the mercy of our great ,shepherd1 to correct in me1 by the gracious influence of his ,spirit4 ,i do not offer this as a piece of great learning4 ,indeed1 the plain truth of my ,god1 set forth in its natural lustre1 and the least communication of his power affecting the heart1 is infinitely more valuable to me1 than all the learning of this world4 ,and my only boasting in the ,lord is this1 that ,i have betaken myself to that school wherein the highest wisdom is2 to know ,jesus ,christ and him crucified4 ,and though ,i1 who have scarce learned the first elements thereof1 have the boldness to repeat this my lesson in the hearing of all1 yet ought it not to be deemed an effect of pride2 but the love of my neighbour constraineth me4 ,my soul hath been many times grieved at the apparent corruption1 as of men in general1 so of our order in particular2 and more especially when ,i saw that the fear of man is become the epidemical distemper of our teachers4 ,when ,i reflect on the one hand1 with what spirit1 with what joy1 with what undaunted courage and boldness the antient servants of ,god set aside all regard of man1 and delivered as the ambassadors of the ,lord1 their message fully and plainly1 tho' it exposed them to the evident hazard of their lives2 and on the other1 how gently and softly we go about it now1 and how little we manifest the truth to the conscience of every man3 when ,i1 moreover1 consider1 how much they suffered with ,christ their ,lord1 for the sake of their testimony2 and how the most of us take care to preach so smoothly1 as not to incur the least shadow of their sufferings1 the difference between us and them appears so exceeding great1 that ,i can not but be astonished at it4 8appeared0 replaced with 8appears0 per ,errata 8could0 replaced with 8can0 per ,errata ,brethren1 ,i speak with plainness and simplicity4 ,when our ,lord and ,master was in the world1 he was so far from desiring the riches1 honours1 or pleasures of it1 that he was indeed the poorest and most despised among men2 entirely spending all the days of his humiliation1 in procuring our salvation4 ,and 'tis he that tells us1 ,whosoever doth not bear his cross and come after me1 cannot be my disciple4 ,we therefore ought to be so many shining lights1 by our hearty denial of all the riches1 honours1 and pleasures of this world2 and by employing our lives entirely1 in the assistance of our neighbours4 ,but1 if1 on the contrary1 we seek worldly things1 then we depart from our glorious pattern2 neither is there any thing that doth more effectually deprive us of the blessing of ,god upon our calling4 ,for sure it is1 the more we are concerned for honour1 profit1 or ease1 the less shall we be concerned to promote the good of our neighbour4 ,and as long as our minds are not wholly conformable to the mind of our great ,shepherd1 it is impossible he should be well pleased with us2 for he trieth the hearts and reins4 ,on the contrary1 did we desire nothing in the world1 we should not fear it4 99,did we duly consider1 that there is a day before us1 when we must give account to the great ,bishop of our souls1 whether1 according to his example1 we have had nothing else in our eye but the salvation of mankind2 should we not apply ourselves to our duty with another kind of fervour than we have hitherto done8 ,should we not more effectually clear ourselves from all suspicion of either fearing or desiring any thing in this world8 ,should we not be more earnest to admonish every one in particular8 ,should we not wrestle more in our prayers for them8 ,should we not1 as soon as any good desire appeared in any1 more readily lend him our helping hand1 that the spark of grace might be blown up into a flame8 ,should not our outward conversation be more holy1 and consequently more edifying8 ,verily1 my brethren1 ,i fear we have reason to be ashamed1 when we read what one saith1 8,a ,christian ought to be so enkindled and all-flaming with divine love1 and1 both inwardly and outwardly1 so conformable to ,god1 that whenever any one came to him1 he might hear nothing from him but ,god3 and his heart and mind ought to be fixed on him by burning love1 and so be ready in all things faithfully to obey his will1 that such as visited him1 though with cold and lukewarm hearts1 might be heated1 and set on fire by him3 as we see cold and dead coals are kindled1 when they are put to glowing ones40 ,i have opened my mouth1 my brethren1 and addrest you with the simplicity of a child1 and am very willing to appear mean in your eyes2 only despise not the truth1 which is not mine1 but my ,lord's and ,saviour's4 ,i am not ashamed to acknowledge1 that ,i count not myself to have apprehended1 or to be already perfect4 ,but this ,i say1 7my conscience bearing me witness in the ,holy ,ghost1 which also the righteous ,judge will testify for me at the great day7 that since ,i have found grace in the eyes of my ,lord to perceive my own misery1 and the narrow way to escape from it1 all my thoughts and endeavours have been bent1 in the faithfulness of my heart1 to continue therein1 to pursue it more eagerly day by day1 and1 as far as possible1 to direct all men to it4 ,i neither despise nor envy any of you that are of the same function with me4 ,nay1 ,i know many among you to whom ,i think myself unworthy to do the meanest service4 ,but ,i know many likewise1 whose conversation is not at all conformable to the pattern ,christ hath set us4 ,and for these ,i heartily pray1 that ,god would shew them the things that belong to their everlasting peace4 ,neither is my heart in the least incensed against them that most unjustly slander and reproach me3 but ,i compassionate them1 since we must all one day appear before the same judge4 ,for my part1 ,i cannot call black white2 nor take him for a follower of ,christ1 and a pattern of his flock1 in whom ,i find nothing of the mind that was in ,christ4 ,if any thing hath been vouchsafed to me1 it is this1 7wherein ,i heartily rejoice7 that ,i have been made1 tho' in a very low degree1 partaker of the sufferings of ,christ4 ,and it is the greatest comfort to me1 that the men of this world speak all manner of evil of me falsly1 loading me with censures and accusations1 the groundlessness whereof the ,lord will discover at that day4 99,let us all1 my brethren1 think of this great day1 and so even our accounts against it1 that we may then appear with joy and confidence3 let us cast away all care1 but this only4 ,let us drop all unprofitable contest2 and1 with united hands1 carry on the work of the ,lord1 being heartily glad to see his glory advanced1 be it by ourselves or others4 ,and ,i beseech ,god1 from the bottom of my heart1 to influence you all with a rich measure of his holy ,spirit1 to sanctify you to himself1 and to pour his transcendent blessing upon all your planting and watering4 ,the spirit of love and of truth keep all your hearts1 and lead them into the fellowship of ,jesus ,christ1 who alone is able to give that true peace1 which the world cannot give4 ,,august4 ,,herm4 ,,franck4 ,october #bf1 #agca4 ,,chapter ,i4 ,of the nature and causes of the fear of man4 #a4 ,,the fear of man1 in things pertaining to ,god1 is a most heinous vice1 and a kind of idolatry1 whereby we think1 speak1 or do some evil1 or decline thinking1 speaking1 or doing some good1 out of some sort of consideration of men1 or apprehension of their displeasure4 ,now the more there is of this fear still cleaving to believers1 the more dangerous is the condition of their souls4 ,the causes hereof are either internal or external4 ,the internal are chiefly these3 #a4 ,unbelief1 which is the root of all vices4 #b4 ,the love of the world1 and the things of the world1 and the want of self-denial2 which makes us fear men would prejudice us in our reputation1 estate1 or ease1 if we simply followed the word of ,god4 #c4 ,false humility1 which is swayed more by the authority of men1 than by the word of ,god1 and prompts us to refer all things to the judgment of others1 as understanding them better than ourselves4 #d4 ,an eager desire of visible success in all our undertakings2 whereas we ought to rest satisfied with an inward victory2 that is1 with having kept a good conscience toward ,god4 #e4 ,want of experience in the ways of ,god1 which makes us hesitate in difficult cases1 and indisposes the soul to rely upon ,god1 fearing lest he should let us fail or miscarry in them1 or that it would be presumption and tempting of ,god1 to cast ourselves wholly upon him4 ,this proceeds from our not having sufficiently learned1 how dear they are to ,god that entirely trust in him3 and what powerful assistance he affords1 to accomplish his own work in them4 #f4 ,neglect of prayer1 which not only prevents our obtaining a full conquest over the fear of man1 but likewise drives us down further into the stream of hypocrisy4 ,the external causes are chiefly these3 #a4 ,the tyranny of men in power1 who1 under pretence of preserving the public peace1 fetter the consciences both of teachers and hearers4 99#b4 ,the forwardness of our universities in dubbing of heretics3 for they no sooner perceive any breakings forth of true ,christianity1 but they are sure1 out of their great zeal1 to cast a slur upon it1 by giving it an ill name4 #c4 ,the examples and specious reasonings of those1 who are bound down by the fear of man4 #d4 ,wife and children1 that by their importunate way of arguing and unbelieving tattle and clamour1 weary out1 and overcome many4 #e4 ,the esteem we have already gained in the world4 ,those especially who are in any eminent post1 find it hard to give up their darling reputation1 and suffer reproach with the people of ,god4 #f4 ,intimacy with the children of this world1 particularly with the great and honourable men1 who1 under pretence of hearty love and kindness1 are always cautioning us not to venture too far4 99,lastly1 ,the neglect of frequent conversation with true believers1 who walk in the power of faith4 ,,chapter ,,ii4 ,of the signs and effects of the fear of man4 #a4 ,a ,,fearful man is not easily convinced of the truth1 and tho' it be laid before him with the clearest evidence1 yet he starts many doubts and scruples about it1 lest1 if he should confess it too roundly1 he should be hated1 persecuted1 or reputed a heretic4 #b4 ,he is never so busy in starting objections1 as in cases that most tend to the glory of ,god4 99#c4 ,when he is convinced of the truth1 he will not confess it before men2 or if he do1 'tis only among the lovers of truth4 ,but before the enemies thereof1 he conceals or denies it1 or talks so dubiously about it1 as to leave them uncertain whether he believes it or no2 at least he takes care so to order his words1 as to be able always to give them a handsome turn1 and so be able to come off without trouble4 ,if he lives in a place where truth is professed1 he owns it open mouth'd2 but if he comes to another place1 he finds many difficulties in the point1 so that he resolves to halt between both1 and leave it undetermined4 #d4 ,when he finds he cannot avoid owning the truth1 yet he takes care so to limit and pinch it1 that it may appear tolerable even to the enemies of truth4 #e4 ,a fearful man will at last break out into an avowed confession of truth2 but it is when he finds himself well backed with human authority2 that is1 when a person of unspotted reputation1 and great learning1 hath asserted the same before him4 ,accordingly he is more careful to arm himself with a fine train of human testimonies1 than with the word of ,god itself2 and thinks he has a right so to do1 because he sees that the chearful confessors of truth have sometimes stopped the mouths of their shameless adversaries with such arguments4 8least0 replaced with 8last0 per ,errata duplicate word 8the0 removed #f4 ,when some good work is to be done1 he doth not undertake it with a simple reliance on the living ,god3 but when he finds good patrons on his side1 he at last sets about it4 ,yet when he sees the storm arise1 and the waves beat1 he gives way and so loses all he had gained4 #g4 ,he always finds something to blame in the behaviour of faithful labourers4 ,sometimes he fears they go too far4 ,sometimes1 finding nothing to tax in the thing itself1 he blames the manner of doing it4 ,when he finds nothing else to cavil at1 he cries1 the work is not well timed3 thus he always sees some fault2 tho'1 indeed1 there is none but his own want of faith4 #h4 ,he is very apt to believe any false reports against the faithful children of ,god2 and1 because his own heart fails1 he is very forward in warning them to take heed to themselves2 thus by his prudence1 damping and stifling the chearfulness of their faith4 #i4 ,he does not love that a minister should make too plain and particular an application of his sermons1 or shew too great earnestness in his function1 or profession of ,christianity4 #aj4 ,a fearful man is easily moved to envy2 especially when he sees those that are young acting chearfully in faith2 and cries1 8,that is none of his business1 but must be left to those of more knowledge and experience40 #aa4 ,he either himself exposes as presumptuous1 stubborn1 self-conceited1 proud and pharisaical1 those who1 with a free and child-like spirit1 break thro' all opposition3 or1 at least1 sits on the bench when they are thus condemned1 and consents to the unjust sentence pronounced against them4 #ab4 ,a fearful minister reproves common people boldly2 but when he is to speak to great and honourable persons1 his mouth is gagged4 99#ac4 ,the pulpit is a fearful preacher's strong hold2 but when he is to speak face to face1 and to bear witness to the truth1 by saying1 ,thou art the man2 then he is very supple and complaisant4 #ad4 ,when he hears prophane1 loose1 or foolish men talking1 he holds his tongue2 and when it comes from great men1 he graces it with a smile4 #ae4 ,above all things1 a fearful man1 cannot abide to be singular4 #af4 ,sometimes he desires to do something to the glory of ,god2 but he soon confronts the thought with 8,what will people say80 ,and then fairly drops it4 #ag4 ,he cautiously shuns frequent and familiar conversation with the members of ,christ that are despised by the world4 ,or1 if he be willing to converse with them by night and in secret1 yet he cares not to appear with them in public4 ,he rather appoints some certain place to meet them1 where it may not be taken notice of4 #ah4 ,a fearful preacher makes it his business in his public discourses1 to bring in something against enthusiasm and fanaticism2 and then he thinks he may venture to speak the truth2 which is true enough4 ,for the world takes it for granted1 that he means it as they apprehend it1 that is1 as spoken against those on whom they falsely bestow those names4 #ai4 ,a fearful man rejoiceth for a time1 while the light of truth shines upon him2 but as soon as he is called to account for it1 he is sore afraid1 makes many excuses1 and by all manner of shifts and evasions1 endeavours to extricate himself1 and to get rid of the suspicion of it4 #bj4 ,instead of reproving his neighbour1 he says1 8,god is so merciful1 that he does not doubt but he will himself reclaim him in due time40 #ba4 ,when he is to press the inward truth of ,christianity1 he says1 8,it is too high for them30 if he is to enforce any thing of outward behaviour1 he accounts it a little thing2 or else says1 8,we must not begin at outward things40 ,,chapter ,,iii4 ,of the mischiefs caused by the fear of man4 #a4 ,,many thousands of souls are thereby kept back from a true conversion3 because they dare not suffer the knowledge of the truth to shine upon them in its full strength1 but hold it imprisoned1 as it were1 by manifold shifts and pretences4 #b4 ,many who are already converted are hereby hindered from growth in holiness1 as they deprive themselves of many opportunities 7which they greatly need7 to strengthen and edify themselves in ,god2 for this fear makes them avoid the conversation of those who are most able to build them up in the faith1 and run into many other sins against the dictates of their own conscience4 ,again1 as a free and ready confession of the truth1 highly advances a man in faith and love2 so the denying or hiding it1 keeps him quite down1 and hinders him from attaining the power of the spirit4 ,many know not what the reason is1 why they advance so slowly in spiritual growth4 ,it is plainly this1 the fear of man lurking within1 eats out the vigour and activity of the life of grace4 ,god1 'tis certain1 does infinitely abound in mercy1 and would willingly every day pour out new blessings upon us4 ,but a fearful man is not receptive of them4 ,he doth not act in singleness of heart4 ,he dares not trust ,god1 and ,god therefore cannot fill him with the fulness of his graces4 inserted word 8out0 per ,errata #c4 ,when ministers in particular1 are unable to overcome the fear of man1 they grow dejected and heartless in the discharge of their function1 and scarce know themselves what or how they ought to speak4 ,they become listless in all their performances3 so that the most excellent gifts which ,god has bestowed upon them1 become altogether fruitless2 and what good might have been done is either never attempted1 or left unfinished4 ,indeed it cannot be expected that any one enslaved to this fear1 should ever1 by his cold endeavours1 throughly reform any abuse of long continuance4 ,the fear of man is always for maintaining old customs3 and while every one is afraid of innovation1 abuses are authorized more and more1 and all things proceed from bad to worse4 ,and though there were two or more such ministers in the same place1 they will perform nothing worthy of their calling2 nay the one hindereth the other from the faithful discharge of his pastoral duty3 yea1 it would be better for many to have for their fellow-labourer1 one that was openly wicked1 who might perhaps1 by his enormities1 more readily force the truth from them1 than a timorous ,nicodemus1 who by shunning it himself1 teaches them to shun the light4 ,and such as the minister is1 such are commonly the hearers4 ,if he therefore be afraid1 how will his hearers be ever excited to a true chearfulness of faith8 ,and those of them1 who1 by the grace of ,god1 are freed from this base bondage1 can never have any confidence in their teacher1 till he is disengaged from that servile spirit4 ,many ministers wonder why the true children of ,god have so little confidence in them3 not considering this plain reason of it1 that their flock never saw in them the least proof of a good shepherd1 who readily exposes himself to any sufferings1 yea1 lays down his life for his sheep4 ,such servants as these ,god will not fail in due time1 to crown with success4 ,he will manifest his glory in them1 and make bare his arm before them4 ,but there is nothing of all this1 where unbelief has gained admittance1 and where the honour due to ,god from and before all men is not undauntedly rendered to him4 ,for a fearful man trusts ,god no farther than his own poor reason carries him4 ,when any thing crosses that1 he presently giveth way2 and therefore wanting the courage of a lively faith1 he can never behold the glory of ,god4 #d4 ,when the well-wishers to religion see those who know the truth1 or at least ought to do so1 backward in owning it1 they are not a little encouraged to play the hypocrite themselves1 instead of freely and boldly avowing their master4 ,and it often happens1 that by the fearfulness of one eminent man1 thousands are infected with the spirit of hypocrisy and dissimulation4 #e4 ,on the other hand1 when the adversaries of the truth1 see them that love it1 shun the light1 it strengthens them in their bad cause2 concluding1 that if they were in the right1 they would have no need to fear4 ,and as1 if you resist the devil1 he will flee from you2 so the reverse is full as true4 ,the more you fear1 and give way to the devil and his instruments1 the more will they pursue and press upon you4 #f4 ,in a word1 the fear of man is the general bane both of city and country4 ,our superiors would appoint good ministers and magistrates2 but they fear displeasing this or the other man1 or set of men4 ,they who should speak when a wicked minister is ordained1 or officer recommended1 hold their tongues through fear4 ,in the courts of judicature1 this fear prevents justice1 condemns the innocent1 clears the guilty1 bereaves widows and orphans of their right1 and leaves the injured and oppressed without remedy4 ,and what does it profit a man who is himself a slave to this fear1 that he is sensible of the general corruption8 ,it only exposes him to the more pain4 ,being unwilling to break either with the world or ,god1 he is looked upon as an unfaithful steward by both2 and he endures far more trouble and anxiety1 than the breaking through with a ready presence of faith would have cost him4 ,he finds no joyful1 filial assurance in prayer4 ,the word of ,god has no relish with him4 ,he never attains to the true communion of saints2 and when he should comfort and strengthen others1 by exhorting them in the power of ,god1 he rather drives them to fear1 and quenches the ,holy ,spirit in them4 ,thus he goes on without any spiritual experience1 contenting himself with the bare letter and shadows of ,christianity1 and a few sounding words2 but being in the mean time void of soul and life1 of spirit and power1 and so falling at last into a state of carnal security1 he carries others also along with him1 often to the utter denying the truth1 and precipitating himself into final destruction4 8hands0 replaced with 8tongues0 per ,errata ,,chapter ,,iv4 ,of the excuses that are usually made for the fear of man4 ,,as soon as we begin with true humility to acknowledge the fear of man as a great and most heinous evil1 and accordingly to watch and pray1 and strive against it1 there is hope we may overcome3 but there are very few who will acknowledge it2 the very most1 when charged therewith1 labour to hide it with various excuses2 some of which are so specious1 that they blind the eyes of many1 so that they approve their conduct1 and praise their saying4 #a4 8,should ,i act thus1 ,i should soon be called to an account for it80 ,well1 but should this hinder a faithful servant from executing his master's orders with all sincerity8 8,but ,i shall be put to charges and trouble1 nay perhaps be turned out of my livelihood80 ,perhaps not2 ,god is well able to protect thee4 ,but if trouble do overtake thee1 still have faith in ,god1 and thou shalt be no loser for his sake4 ,god is a faithful ,lord and ,master4 ,be it only thy care to be a faithful servant4 ,whatever thou losest in his cause1 he will restore it to thee an hundred fold4 ,happy art thou when thou sufferest for conscience sake4 ,though man cast thee off1 ,god will take thee up4 ,but if thou art unwilling to lose thy place for the sake of a good conscience1 it is plain thou servest thy belly1 and not ,god4 #b4 8,but ,i have a wife and children to take care of40 ,hear then what thy ,lord saith unto thee1 8,he that loveth father or mother1 son or daughter1 more than me1 is not worthy of me40 ,true it is1 that he who provideth not for his own house1 hath denied the faith1 and is worse than an ,infidel4 ,but ,god's honour must not suffer one jot under pretence of providing for thy family4 ,thou mayest not1 on that pretence1 go out of the way of the commandment1 to the right hand or to the left4 ,thou must neither do less or more1 than if thou hadst none1 only learn what that meaneth1 ,seek ye the kingdom of ,god1 and his righteousness1 and all these things shall be added to you4 99#c4 8,but we must not pull down sufferings upon our own heads1 or wilfully run into them30 ,neither must thou be afraid of suffering3 as long as this flinching from the cross is in thee1 thy faith is not right4 ,when a good thing cannot be done without suffering1 thou art absolutely bound to take it up4 ',tis better to suffer all things1 than to have an evil conscience4 ,trouble not thyself1 but do thou heartily the will of ,god4 ,he will not lay upon thee more than thou art able to bear4 ,thou representest things to thyself worse than indeed they are4 ,thou art afraid of men3 but glorify the ,lord ,god in thy heart1 and they will be afraid of thee4 #d4 8,why1 we do what we can40 ,thou canst not do any thing of thyself2 ,christ alone doth all that is good in and by thee4 ,but who can boast that he does as much as the ,spirit of ,christ enables him to do8 ,he that weighs all things well1 must needs acknowledge1 he cannot answer to ,god for the many things he hath omitted1 which he might have overcome by the power of faith1 and which will appear in judgment against him4 ,at the beginning very little appears possible2 but if we go on boldly relying upon ,god1 we shall find ourselves supported in doing greater things1 yea1 able to do all things through ,christ who strengtheneth us4 #e4 8,if such as are leading men1 who ought to be foremost in all good undertakings1 would but break the ice1 we would readily follow them2 but we don't care to be the first beginners1 as if we were better than them40 ,do as a servant that carries the torch before his master1 and yet does not think himself better than his master4 ,the kingdom of ,god did not come first to the men of the first rank1 or to them who made the greatest figure in the world4 ,when thou art to receive thy reward1 wilt thou refuse to receive it1 till thy superior be paid first8 ,in the kingdom of ,god there must be no dispute about precedency4 ,let not therefore the unbelief of others keep thee back in thy race2 knowing this1 that if thou art convinced of the truth1 and yet actest not according to thy conviction1 ,god will certainly punish thy disobedience1 though thou shouldst appeal to the pope or emperor4 99#f4 8,but ,i am no minister1 ,i have no business to take care of men's souls40 ,no6 ,art thou not a ,christian 7though not a minister7 and is it not the business1 the bounden duty of every ,christian1 to endeavour to bring his neighbour back into the right way1 whenever he sees him wandering in vice and delusion8 ,is not every ,christian one anointed with the ,spirit of ,christ2 who1 consequently1 is bound to tread in his steps1 by making his whole life one continued endeavour to save all men from the wrath to come8 ,thou mayest not1 indeed1 take upon thee to administer the sacraments1 to cast out of the church1 or receive the penitent into it again2 these are the peculiar offices of those who are so called of ,god as was ,aaron3 but thou must1 at the peril of thy salvation1 follow the example of ,christ as well as they4 ,thou1 as well as they1 must observe the laws of ,god2 especially that of doing good unto all men4 ,spiritual good above all2 since it is not to ministers alone1 but to all men that he hath said1 ,thou shalt in any wise rebuke thy neighbour1 and not suffer sin upon him4 99#g4 8,however we must use prudence40 ,true2 but there are two sorts of it3 one1 that is from above1 the other from beneath4 ,the former of these is unreproveable1 and a most precious gift of the ,most ,high4 ,but that which is from beneath hath the appearance indeed of wisdom1 but is earthly1 sensual1 devilish4 ,where the fear of the ,lord is not continually before the eyes1 there the foundation of it is already laid4 ,where faith is weak1 there she raises herself2 when love grows cold1 then she is strong4 ,she informs us how to please ,god1 without displeasing the world2 to follow ,christ1 and yet avoid the cross4 ,as long as the kingdom of ,god consists in words only she cannot utter all that she has to say4 ,but when it is to be demonstrated in power1 then she has recourse to many evasions1 and cautions others 7out of hearty goodwill7 not to venture too far4 ,then she jumbles light and darkness together2 she shifts and turns every way to keep the cross from her shoulders4 ,she swims with the stream1 and cares not to converse with those who suffer reproach for ,christ's sake4 ,she keeps on indeed the appearance of godliness as long as possible1 and yet holdeth her tongue where the children of ,god are condemned2 nay1 sometimes joins in pronouncing their sentence4 ,she does much evil that good may come of it4 ,but who is able to describe all the face of this horrible monster1 which is come up out of the bottomless pit8 ',tis true1 we must use prudence2 but consider well which sort of prudence thou wilt use4 ,yea1 set thyself before this glass1 that thou mayest know by which of these thou hast squared thy life and actions hitherto4 inserted the word 8that0 per ,errata 99#h4 8,but we must stay a little2 another time may do better3 we may do more good by a little delay40 ,where has ,god given thee leave to delay till the next moment1 what may be done at this8 ,to let slip an opportunity1 in order to reserve thyself for some more favourable time8 ,st4 ,paul bids us redeem the time1 or 7more exactly according to the ,greek7 buy up every opportunity1 i4 e4 lay hold of it1 as soon as ever it offers4 ,reserving thyself for a more convenient season1 proceeds purely from false prudence4 ,this reserve accustoms thee to hypocrisy2 it continually strengthens the fear from which it flows1 and will hinder thee from ever meeting with an opportunity to exert the true power of faith4 #i4 8,to undertake a thing1 without being able to effect it1 does more hurt than good2 therefore 'tis better not to begin40 ,thou dost well to compute the charge of building before thou beginnest to build the tower4 ,but whence wilt thou procure the charge8 ,from thy own ability8 ,no2 that never can reach it4 ,begin thy work with full reliance upon ,god1 and draw thy supplies from almighty goodness and wisdom2 and1 by this means1 thou wilt be enabled to accomplish1 at his cost1 the work once begun4 99,or if ,god1 for holy reasons1 should not prosper thy endeavours1 it will be a comfort to thee1 that thou hast done thy part2 and thy conscience will be more easy1 than if thou hadst distrusted ,god1 and so never set about it4 ,perhaps he trieth thee hereby1 and though it has not succeeded now1 it may at another time4 ,perhaps thy very endeavours may stir up many to an imitation of thy zeal4 ,but if thou shouldst be disappointed in all thy good purposes1 shouldst thou conclude1 that thy work of love had been in vain8 ,examine thyself1 whether thy desire of open success in all things1 be not the effect of pride lurking within8 ,be thou satisfied with the inward victory1 a true ,christian can never be deprived of2 which consists in thy continuing unwearied in the patience of hope4 #aj4 8,but we can't do all at once40 ,thou unprofitable servant1 shouldst thou therefore bury thy talent in a napkin1 and do nothing at all8 ,thou knowest not what thou canst do1 or rather1 what ,god can do by thee4 ,if thou wilt but lay aside the fear of man1 and set out boldly in his strength1 ,god is able to do for and by thee exceeding abundantly1 above all that thou canst ask or think4 #aa4 8,however1 we ought to go fair and softly to work1 and to do what good we can1 considerately and by degrees40 ,ay1 this is something indeed1,if we could but persuade the devil to go fair and softly too6 ,but alas6 he walketh about like a roaring lion1 seeking whom he may devour4 ,what hast thou then to do1 but to resist him stedfast in the faith1 and to press on in the power of the ,holy ,ghost8 ,the devil laughs at all thy fair and softly3 give him but time1 and he will not lose a moment4 ,and the blood of those whom thy softliness hath destroyed1 will ,god require at thy hands4 #ab4 8,but an edge too sharp is easily turned40 ,if thou wouldest infer hence1 that we should not contend earnestly for the faith2 that it is not always good to be zealously affected in a good thing2 or that we may sometimes hide our zeal1 wink at the faults of our neighbours1 or otherwise dissemble with them3 this is all false prudence2 this is directly contrary to the cross of ,christ4 ,it is but just that we shew love and meekness towards all men2 especially when we declare to them the overflowing kindness of ,god4 ,but at the same time we must use all possible earnestness1 lest our love be made a cloak for wickedness4 ,and whenever we do not1 unbelief and the fear of man are at the bottom of our hearts2 however we labour by these specious words to excuse our being neither hot nor cold4 #ac4 8,but it is visible what great disorders arise when people are too forward40 ',tis very possible that young and unexperienced ,christians1 may at first make false steps4 ,and this mote in their eye1 you presently discern2 nay1 and perhaps triumph over them4 ,take heed to thyself3 we ought to bear with the faults of beginners1 with great gentleness and compassionate love3 and if we think ourselves more knowing than they1 to set them right in the spirit of meekness4 ,but ,god looks not on things with thy eyes4 ,there is a vast difference between one that is still spiritually dead1 and one that has recovered life from ,god1 tho' he is still weak and encompass'd with infirmity4 ,thou who art stronger1 draw not back because he is weak4 ,break thou thyself thro' those impediments1 which he could not3 and shew others by thy example1 how to serve ,god with more purity and wisdom4 #ad4 8,by too open a declaration1 we may hinder a great deal of good that otherwise might be done2 nay1 over-turn all3 whereas1 by a prudent concealing of ourselves1 we may do a great deal of service40 ,this is nothing but another piece of false prudence3 for tho' 'tis true that an understanding man finds a time for silence as well as for speaking2 yet a true ,christian ought to trust in ,god1 that he will so far bless the good he aims at1 as that no other good undertaking will be hindered by it4 ,if thou hast not this stedfast confidence in ,god1 the devil will be sure to delude thee at pleasure2 always representing such phantoms1 as will make thee let go what thou hast in thy hand1 to catch at a shadow4 ',tis matter of wonder that there are many who1 tho' they can't name so much as one man whom they have really converted to ,god1 yet will not in any one particular vigorously break thro' opposition1 8for fear of overturning all40 ,all6 why thou hast never yet built up any thing1 which can be overthrown4 ,but if ,god hath done some good by thee already1 then ,i doubt not but he will do more4 8,there shall not any man be able to stand before thee all the days of thy life40 8,i will not fail thee nor forsake thee10 is his promise to thee and all his servants4 ,and with this promise every true servant of ,god may bid defiance to all the world4 ,remember1 8to him that knoweth to do good1 and doth it not1 to him it is sin40 ,let us but follow this rule with singleness of heart1 and resign to ,god the care of what is to come4 ,for no good can ever be better advanced1 than when one wedge drives another2 and we daily grow more bold1 in heartily promoting the cause of ,christ1 and the good of his church4 99#ae4 8,but we must have a care of getting an ill name2 for then we should do no good at all40 ,this is the grand excuse for the fear of man1 and it is the bottom of almost all the rest4 ,this is what the men of prudence never fail to urge in their defence3 and in this they suppose themselves impregnable4 8,if ,i get an ill name1 ,i can do no good40 ,hast thou learnt this in the word of ,god8 ,hath ,christ taught thee thus8 ,saith he not1 ,blessed are ye when men shall hate you1 and when they shall separate you from their company2 yea when they shall reproach you1 and cast out your name as evil1 for the ,son of man's sake4,behold your reward is great in heaven2 for in like manner did their fathers unto the prophets4 ,wo unto you when all men shall speak well of you3 for so did their fathers to the false prophets4 ,to persuade men therefore that the reproach of ,christ is an hindrance to the course of the gospel1 is a true fetch of the devil's1 by which he endeavours to make void the cross of ,christ3 whereas1 on the contrary1 every one of us must certainly believe that he can do nothing at all to the purpose1 as long as he refuses to wear this badge of ,christ4 8,yes2 thou thinkest in thy heart1 by my being reserved1 and not exposing myself1 some may be won40 ,thou wilt only make hypocrites like thyself2 men that are vainly puffed up by a little knowledge1 and yet ashamed of ,christ and his word1 and unwilling to suffer any persecution for the cross of ,christ4 ,but if once thou canst resolve1 with unshaken presence of mind1 to break loose from the bondage of fearfulness1 and thus to evidence thy faith1 by taking on thee the reproach of ,christ1 then others waxing confident by thy sufferings1 will be the more emboldened to speak without fear4 998,but we must not expose ourselves3 we must not suffer ourselves to be made fools of by others40 ,we must not1 ,i grant1 do any thing which is foolish1 i4 e4 contrary to ,god's word4 ,but it is the devil's suggestion1 that we should expose ourselves by directing our actions precisely according to it4 ,here it is1 that ,st4 ,paul's caution will do us great service1 ,let no man deceive himself4 ,if any man among you seemeth to be wise in this world1 let him become a fool1 that he may be wise4 ,is it not a shame1 when the ,lord of glory was taken for a madman1 and one possessed by the devil1 for thee to be highly esteemed of the world8 ,by this thou givest evidence against thyself1 that thou dost not belong to ,christ2 that thou knowest not the dignity of his cross2 and how then wilt thou be able to rejoice with him8 ,it neither can nor must be otherwise4 ,thou must be looked upon as a fool in the world1 if thou wilt be a disciple of ,christ4 ,it will not fail thee an hair's breadth4 ,high and low1 teachers and hearers1 must alike be censured by the world1 when once they earnestly turn themselves to ,god4 ,for as soon as they cease to be conformed to the fashionable ways of the world1 the world is immediately offended1 and begins to scoff and rail1 charging them with fanaticism1 singularity1 pharisaical hypocrisy1 and what not8 ,loading them with a thousand lies and calumnies4 ,and he that is afraid of this reproach from the world1 must continue an hypocrite as long as he lives4 #af4 8,yet tho' we must not be conformed to the world1 we must become all things to all men10 as ,st4 ,paul testifies of himself he did1 8that by all means he might gain some40 ,st4 ,paul gave sufficient proof of his being an undaunted workman1 to whom ,god had given not the spirit of fear1 but the spirit of power2 but what hast thou to shew for thyself8 ,worldly minded men can become all to all too3 but from another principle1 by other means1 and for quite another end4 ,canst thou express the bold alacrity of ,st4 ,paul1 who was not afraid to withstand ,st4 ,peter himself to the face1 when the fear of man had made him play the hypocrite1 so that others also were carried away by his dissimulation8 ,it is certainly a great piece of wisdom1 so to become weak with the weak1 as not to lose any thing of our own strength2 so to become all to all1 as to stand free from all manner of hypocrisy4 ,examine then thyself1 whether the serpent1 with his prudence1 hath not perverted thy mind from the simplicity in ,christ4 ,there is no cloak that more plausibly covers the fear of man than this3 therefore look to it1 that above all things thou dispatch this enemy4 ,neither excuse thy conforming to the world in rich cloaths1 banquets1 dancing1 plays1 and the like1 by saying1 8,i take no delight in these trifles2 but ,i submit to them1 that ,i may have the more power over them that do40 ,this is one of the fruits of our modern religion1 raised on maxims of state-policy3 but if we bring it to the test1 it is altogether inconsistent with the truth1 as it is in ,jesus4 8,but you are for taking away the abuse of these things1 and letting the use remain40 ,the true children of ,god1 who are crucified to the world1 can't find the least true use in them4 ,when they would avoid or prevent any evil1 or do any good1 either to their own souls1 or their neighbours1 they have no need of the devil's rattles1 but fly to their ,god1 and commit their whole cause to his direction4 ,they rest themselves1 while they use only such measures as he directs1 in full confidence that he will do what is best2 and they enjoy even the necessary refreshments of their bodies for no other end1 but to spend the strength received thereby1 in humble acknowledgment and child-like thankfulness1 and to renew the vigour of their soul and body for the service of their neighbours4 ,,chapter ,v4 ,of the means whereby we may be delivered from the fear of man4 #a4 ,,the first and most necessary of all means is1 a constant and earnest endeavour to free ourselves from the most dangerous deceitfulness of our own hearts4 ,nothing is a more fatal hindrance of a man's salvation1 than the false conceit that he is already a ,christian1 and so has no more need of laying the foundation of repentance1 or of the first conversion to ,god4 ,there is no error which it is more difficult to remove than this1 especially in a minister2 who1 having undertaken to shew others the way to heaven1 presupposes that he is himself therein4 ,and because he sees but little difference between himself and his hearers1 and knows nothing of a saving change of heart1 he by wholesale takes them all for ,christians2 and1 like a blind ,pharisee1 reproves nothing but outward vices4 ,his own inward part being not yet cleansed1 he cannot awaken others out of their slumber1 and bring them over from their false1 imaginary faith1 to a true1 living one1 working by love4 ,and by means of these unconverted preachers1 destitute of all experimental knowledge of spiritual things1 whole parishes1 cities and countries1 are countenanced in their carnal security4 ,now1 when ,god is pleased to send forth faithful witnesses of his truth1 to awaken men out of their spiritual slumber1 then is the devil most busy to second this security with the fear of man2 one fearing this1 another that1 so that both together choak the truth of ,god in the heart4 ,the best advice that can be given to a man in this case is1 that he thoroughly search into his own condition1 according to the tenour of the word of ,god1 that he may not be deluded with vain hopes4 ,by this means he may come to a full assurance of the state of his soul1 and feel the ,spirit of ,god witnessing with his spirit1 that he is a child of ,god3 but till he will thus search into the bottom of his heart1 he cannot be freed from this fear4 ,nor will he be able to make a right use of any means at all that may be offered him3 for without the power of the ,holy ,ghost1 which till then he cannot have1 a man will never get so far as to eye ,god only in all his actions2 and till he does this1 it is impossible he should discharge his duty without the fear of man4 #b4 ,as the want of self-denial is one of the chief causes of the fear of man1 it will be absolutely necessary1 in order to the subduing of it1 to labour after a true self-denying frame of spirit3 for as long as we fear the loss of our ease1 or goods1 or honour1 or greatness in the world1 so long we shall be loth1 by a close following the steps of our ,lord1 to incur the displeasure of men2 till therefore a man renounceth himself1 he cannot be his disciple4 ,but when once we seek no honour1 but what cometh from ,god1 nor any pleasure1 but that of doing his will1 we shall find it easy to confess the truth1 with undauntedness1 both in word and deed4 ,let him then1 who will come after ,christ1 deny himself1 and take up his cross daily1 and follow him4 ,and he that begins to be a proficient in this1 will find the fear of man vanishing of itself3 for why do we fear men8 ,for no other reason1 but because we are afraid of the cross4 ,and why do we fear the cross8 ,because we understand not the infinite good that lies hid in it4 ,because we apprehend not1 that1 since the fall1 whatever is really good1 must spring up under the cross4 #c4 ,and that we may never be weary of bearing it1 or faint in our minds1 we should frequently and deeply meditate on the vanity1 and even nothingness of this world1 this idle dream1 this vanishing shadow2 on the nothingness of man himself1 a worm1 a vapour1 a leaf driven by the wind2 even in his best estate1 walking in a vain shew1 and disquieting himself in vain2 on the glorious ,majesty of the ,almighty ,creator of heaven and earth1 and the unspeakable joys that are at his right-hand for evermore2 on the several degrees of that glory1 which shall be proportioned to our several degrees of obedience3 and in particular1 on the mighty rewards annext to the denial of ourselves1 and chearful taking up our cross4 #d4 ,the servants of ,christ find this also a sure means to conquer1 when they are assaulted by the fear of man1 to enter immediately into deep meditation on the bitter passion of our ,lord4 ,this is the antidote which ,st4 ,peter prescribes1 beloved1 think it not strange1 concerning the fiery trial1 which is to try you2 but rejoice1 inasmuch as ye are made partakers of the sufferings of ,christ4 ,ephesians iv4 #ab4;,and so ,st4 ,paul1 ,consider him1 that endured such contradiction of sinners against himself4 ,and again1 ,we always bear about in the body the dying of the ,lord ,jesus1 that the life of him also might be made manifest in our mortal body4 8,belovloved0 replaced with 8beloved0 ,this is the true apostolical mind1 which few apprehend3 but those who do apprehend and obtain it1 tread in the same steps1 and declare themselves servants of the living ,god in true chearfulness of faith4 ,they are not afraid of the terror of men1 but sanctify the ,lord ,god in their hearts3 having determined to know and regard nothing but ,jesus ,christ1 and him crucified4 #e4 ,add to this1 the consideration of those faithful champions of ,christ1 mentioned in the scriptures1 as well as other histories4 ,this was the way ,st4 ,paul took to encourage them that were weak in faith1 in the #aath chapter of his epistle to the ,hebrews2 which being an excellent abstract of the whole ,old ,testament1 ought to be more especially pondered by us1 and applied for the support of our faith1 in all outward and inward temptations4 ,the histories likewise of the primitive1 as well as later martyrs1 were they more attentively considered1 would contribute much toward our attaining a true boldness of faith1 so necessary for our ,christian warfare4 ,but chiefly 7,i repeat it again7 ,look ye unto ,jesus1 the author and finisher of our faith4 ,consider him1 7or as the ,greek word properly signifies7 make a comparison1 between what ,christ hath suffered1 and what ye suffer4 ,consider what proportion there is between the two3 for sure it is1 if you will be his followers1 you must be ever determined and prepared to resist even unto blood1 striving against sin4 ,this it was that so powerfully inspired ,st4 ,paul to expose himself to all manner of sufferings1 ,for the mark he always had in his eye was1 ,to know ,christ1 and the power of his resurrection1 and the fellowship of his sufferings1 being made conformable unto his death4 ,and ,st4 ,peter1 from the same ground1 saith1 ,if when you do well1 and suffer for it1 ye take it patiently1 this is acceptable with ,god4 ,for even hereunto were ye called2 because ,christ also suffered for us1 leaving us an example1 that we should follow his steps4 ,christ himself also giveth us the same instructions3 ,remember the word which ,i said unto you1 ,the servant is not greater than his ,lord4 ,if they have persecuted me1 they will also persecute you4 ,wherefore1 if any man would in good earnest be rid of the fear of man1 let him eye continually the example and image of ,christ2 and know assuredly1 he cannot be happier than when he cometh up to the nearest conformity with his suffering1 crucified ,lord4 ,if his love be sincere1 it will kindle in his heart an ardent desire to be like unto him3 and this desire will dispel all the fear of man2 because it makes the cross1 which is so bitter to the flesh1 delightful to the spirit2 so that it can no more hinder his drinking gladly the cup which his father hath given him4 ,nay1 ,st4 ,paul assures us1 that a man not only overcomes thereby1 but that he is more than conqueror2 intimating1 that by this victory he gains an inconceivable advantage over all the sufferings that can befal him for the gospel's sake4 ,who shall separate us from the love of ,god8 ,shall tribulation1 or distress1 or persecution1 or famine1 or nakedness1 or peril1 or sword3 nay1 in all these things we are more than conquerors4 ,nor does he stop here1 but expresses the undaunted chearfulness of his heart yet more emphatically2 ,i am persuaded that neither life1 nor death1 nor angels1 nor principalities1 nor things present1 nor things to come1 nor heighth1 nor depth1 nor any other creature1 shall be able to separate us from the love of ,god4 ,let us1 dear brethren1 in like manner1 press on in spirit into the living and powerful fellowship of ,jesus ,christ3 so that we may live no more1 but he may live in us2 and the life which we now live in the flesh1 we may live by the faith of the ,son of ,god1 who loved us1 and gave himself for us4 ,thus all fear will soon vanish out of our heart1 and the joyful ,spirit of ,christ will fill up the room it had there1 and make us grow in strength1 comfort and encourage us in all our combats1 and afford us a continual train of victories4 #f4 ,let us then apply ourselves to ,god in earnest prayer1 that he would be pleased to vouchsafe us this spirit1 even the spirit of power1 and of love1 and of a sound mind4 ,this is not of us1 but the free gift of ,god2 which gift he is most ready to impart to those who heartily pray for it4 ,let us then ask1 that we may receive3 and more especially at such times1 when we are called to act any thing that requires some exerting of the power of faith1 let us have a care to do nothing according to our own fancy1 but1 in the first place1 lay it open before ,god in prayer1 and then set upon it1 armed with the whole armour of ,god4 #g4 ,now1 as ,jesus ,christ is he that can most certainly deliver us from all fear of man2 so none can teach us better than he himself1 by what means we must fight against it4 ,and this he hath carefully done1 especially in the latter part of his state of humiliation1 leaving his disciples1 in his farewel discourse to them1 ,st4 ,john #ac1 #ad1 #ae1 #af1 #ag chapters7 a most effectual medicine against it4 ,now the chief point insisted on herein is1 his promise of sending the ,holy ,ghost to his disciples2 whom also he calls the ,comforter1 because he drives away all fear of man out of the heart1 filling and overflowing the same 7which bare reason cannot do7 with a stream of life and power4 ,therefore1 let him that would be a follower of ,christ in truth1 read and consider this with due application3 and then with full assurance accept of and rely upon this his promise3 and with filial freedom and confidence pray to ,christ to make it good unto him4 ,and verily if we do bear reproach for his name's sake1 the ,spirit of glory and of ,god resteth upon us4 ,and since ,christ himself is so near to them who suffer for his sake1 that thereby they become habitations of ,god1 upon which the glory of ,god resteth1 yea1 which are filled with the ,spirit of glory and of ,god2 should we not1 when tempted to fear man1 be strongly moved thereby1 to resist the temptation with all our might1 and stedfastly to believe that the power of ,god will be perfected in our weakness8 ,and what a comfort it is1 that the ,spirit himself helpeth our infirmities8 ,yea1 and maketh intercession for us with groans that cannot be uttered8 ,that is1 most powerfully1 and in a manner altogether inconceivable by human reason3 he being our continual advocate in heaven1 and in the council of the ,holy ,trinity1 bequeathed to us by ,christ1 as long as we continue orphans in this world4 ,nay1 ,christ himself1 who is at the right hand of ,god1 ever maketh intercession for us4 ,o that we were thoroughly sensible of the joy and readiness lodged in the heart of ,god1 to support all those who1 seeking all their help from him alone1 rely wholly on his paternal goodness6 ,how easily then should we get rid of the fear of man1 and even blush for shame1 that we had ever been diverted by it from any good undertaking6 99#h4 ,but all these means will nothing avail1 if we consult in any thing with flesh and blood1 or with other fearful men4 ,as ever therefore we desire to be made free1 we must either wholly forsake these persons1 and avoid all conversation with them1 or at least1 use it so far as absolute necessity requires with the utmost caution and circumspection4 ,many have undertaken a good thing in readiness of faith1 but while they did not set about it immediately1 without conferring with flesh and blood1 but first asked the advice of this and another friend1 they gave over the design1 and stifled the gift of ,god that was in them4 ,indeed it is not to be expressed how many useful designs are by this means hindered and laid aside4 ,doubtless1 we ought not to rely too much on our own prudence1 or to slight the advice of experienced men3 but we must beware too of the other extreme1 of being tossed about with every wind of doctrine3 for it is a good thing that the heart be established2 which stability is obtained by faith1 but is easily lost again by the fearful talk of those that have little faith4 #i4 ,on the contrary1 let us confer with the holy apostles1 and observe the unusual earnestness wherewith they labour to free every one that nameth the name of ,christ1 from the fear of man4 ,would you know with what weapons they armed themselves against it1 as good soldiers of ,jesus ,christ8 ,why they took unto them the whole armour of ,god1 and so were able to withstand in the evil day4 ,and thus may you gain the victory1 which you will never be able to obtain by human weapons1 such as wit and learning4 #aj4 ,indeed1 not only the writings of the apostles2 not only all holy writ1 from the beginning thereof to the end2 but heaven and earth1 yea1 and all the creatures of ,god would assist us1 would we consider them with a believing heart4 ,doth not our ,saviour1 to reproach our idle fear1 send us even to the sparrows for better information8 ,are not two sparrows sold for a farthing1 and one of them shall not fall to the ground without your ,father8 ,nay1 he directs us to the very hairs of our head1 saying1 ,but the very hairs of your head are all numbered4 ,elsewhere1 he takes the grass of the field to witness against our little faith3 and all this to expose our horrible unbelief1 and to represent to us in a clear light1 that a man by faith becomes the most glorious1 and by unbelief the most base and miserable of all creatures4 #aa4 ,stand fast therefore1 as becomes those to whom are made all those glorious declarations2 ye are a chosen generation1 a royal priesthood1 an holy nation1 a peculiar people2 which plainly alludes to ,exodus xix4 #cd4 where we find these emphatic expressions of ,god2 ye have seen what ,i did unto the ,egyptians1 and how ,i bare you on eagles wings1 and brought you to myself4 ,now therefore1 if ye will obey my voice indeed1 and keep my covenant1 then ye shall be a peculiar treasure unto me above all people4 ,for all the earth is mine3 and ye shall be a kingdom of priests1 and an holy nation4 ,now1 not only ,israel after the flesh1 but all the people of ,god1 have a right to lay claim to1 and comfort themselves with all these his glorious promises4 ,and to what purpose did he make them8 ,was it not to assure all his servants1 that none1 how powerful soever1 should be able to hurt them1 as long as they continue faithful in his covenant8 ,nor is it possible for the whole world to hurt one that entirely relies on his promises4 ,for he who trusts in ,god1 doth by this faith so unite himself to the power of the living ,god1 that thereby he becomes much stronger than the whole world1 whether visible or invisible4 ,this precious promise of ,god1 concerning the royal priesthood of his saints1 was confirmed and sealed by the death and blood of the ,son of ,god4 ,jesus ,christ the faithful witness1 the first begotten from the dead1 and the prince of the kings of the earth1 hath loved us1 and washed us from our sins in his own blood1 and hath made us kings and priests unto ,god and his ,father4 ,let every ,christian then demonstrate himself to be one of these royal priests1 by breaking through all difficulties1 in true chearfulness of faith1 which he is willing to give to all1 without respect of persons3 by fighting manfully the battles of the ,lord1 and pressing on for the prize of his high calling4 ,let every one that hath by baptism begun to renounce the devil and all his works1 entirely dedicate himself to the service of the ,lord of hosts3 99,let him deeply consider1 with how high and holy a majesty1 with how great a monarch 7who indeed1 is the only potentate7 he hath entrusted his soul and body2 and no more fear them which kill the body1 but are not able to kill the soul4 ,let him think with himself how secure he is under the protection of so great a ,king4 ,he dwelleth in the secret of the ,most ,high2 he abideth in the shadow of the ,almighty4 ,but let him also duly consider1 that he is not to fight this combat by his own strength2 but that the captain of the ,lord's hosts1 delivering his own sword to him1 will arm him with his own power1 and say unto him1 as he did unto ,joshua1 ,i will never leave thee1 nor forsake thee4 ,have not ,i commanded thee8 ,be strong1 and of good courage2 be not afraid2 neither be thou dismayed3 for the ,lord thy ,god is with thee1 whithersoever thou goest4 duplicate word 8the0 removed ,in fine1 renew thyself in the daily spirit of thy mind1 and draw life and nourishment from the word of ,god4 ,stir up thyself in prayer1 and strengthen thyself with the company of other faithful ,christians3 since1 where two or three are gathered together in his name1 there is ,christ in the midst of them4 ,thou oughtest to stir up the gift of ,god1 the child-like1 chearful spirit always1 and without intermission1 even as a fire1 by constant blowing is kept up to a flame4 ,press towards higher degrees of faith1 by pondering the promises of ,god1 and continually exercising thy love to thy neighbour1 with all singleness of heart1 to the uttermost of thy power1 wherever ,god giveth thee opportunity4 ,for nothing conduces more to the increase of faith1 than a continual exercise of it4 ,and if a man know himself to be naturally bashful and fearful1 let him with the greater earnestness assault this enemy1 and labour to keep a conscience void of offence1 lest his natural fearfulness grow upon him4 ,let him have a care1 in the beginning1 not to make himself the slave of other men1 especially of them that are in high places2 but behave himself always as a faithful servant of ,god1 in all discretion and humility4 ,or1 if he has at first fallen short1 let him the more now encourage himself in ,god1 to obey him henceforth rather than man2 not suffering himself to be any more shaken either by force or subtilty4 ,he ought to lift up his head in the power of ,christ1 though under the hardest combat2 and to make the glory of ,god his whole and sole end1 in all he does1 or leaves undone4 ,blessed is he that thus standeth his ground in all combats and assaults2 he shall go from faith to faith1 from strength to strength1 and finally overcome all things with ,christ4 ,,chapter ,,vi4 ,of ,christian discretion4 #a4 ,,as flesh and blood is commonly inclined either to exceed or fall short in matters of duty2 so it is easy1 while we avoid the fear of man1 to run into presumption1 rashness1 and inconsiderateness4 ,therefore it is necessary that we be continually on our guard1 that so our boldness may be ever tempered by wisdom2 that wisdom ,i mean which cometh from above1 and is called by ,st4 ,luke1 the wisdom of the just4 ,and so ,st4 ,paul stiles it the spirit of a sound mind3 ,god hath not given us the spirit of fear2 but of power1 and of love1 and of a sound mind4 ,for indeed one spirit works all this in man2 and through him again in others2 making him not only discharge his duty with undaunted courage1 and giving him a pure desire to promote nothing but the glory of ,god1 and the good of his neighbour1 but enabling him also1 in all his doings and sufferings1 to behave with divine prudence and wisdom4 ,and if any lack this wisdom1 let him ask of ,god1 and it shall be given him4 ,it shall surely be given him1 who continually keeps a watchful eye over his own spirit2 who is ever humbling himself in the sight of ,god2 and1 like a helpless infant1 praying to ,god for discretion and understanding1 and taking the word of ,god for his constant counsellor4 #b4 ,where this foundation is laid1 we need not fear any hurt from the boldness of faith4 ,and though perhaps1 for want of experience1 it may not always be exerted in due time and place1 yet we are to take heed1 as soon as we are sensible of it1 not to be too much dejected for this imperfection2 but to praise ,god1 who therefore shews us our failings1 that we may mend them1 and who will himself supply what is yet behind4 ,and whenever we observe such failings in others1 we ought to be particularly cautious how we judge them4 ,for ,god will not judge according to our1 but according to his own mind2 and out of the mouths of babes and sucklings he hath often perfected praise4 ,but hereby we do not in the least reflect upon any one1 who1 from a long experience in the ways of the ,lord1 doth1 in the spirit of love1 mind his brother of the failings1 which have overtaken him in any of his actions4 ,by this he doth not stifle any good that is in him1 but rather prunes the good tree from its superfluous1 irregular shoots1 taking care of1 and having an eye over it1 that it may bring forth its fruit in due season4 #c4 ,and that we may be assured of so doing1 we must1 before all things1 consider1 that as there is no true faith1 without repentance2 so neither can there be any true boldness of faith1 unless a man exercise himself daily in it4 ,for the undauntedness of faith is no such groundless rashness1 as is found in a wild soldier3 but it is the fear of ,god1 which having taken possession of the heart1 expels the fear of man2 and where the spirit of man is truly humbled1 and broken under the mighty hand of ,god1 there the ,spirit of ,god dwells and exerts itself so gloriously1 that there is no room for the flesh to boast4 ,let no man deceive himself4 ,there is no true faith1 without holiness of heart and life4 ,whatever is separate from this1 cannot last long1 be the appearance of it ever so glorious4 99#d4 ,again1 the true boldness of faith1 is known1 by its continually working by love4 ,by faith a man is made a lord over all2 but by love a servant of all4 ,by faith he is a king2 but by love a spiritual priest1 ministring1 not lording1 in ,christ's sanctuary4 ,now when a man doth not abide in love1 but is swayed by anger1 hatred1 or the like1 and perhaps breaking out in scoffing1 railing1 or bitterness1 he must not pretend to boldness of faith3 and though he may have had some degree of it before1 it is now corrupted and lost4 ,therefore in this case1 a man ought first to humble himself before ,god1 and when he is sincerely renewed in the spirit of his mind1 then to press on again in the work of faith1 the patience of hope1 and the labour of love4 8degreee0 replaced with 8degree0 #e4 ,to keep up this boldness1 we must continue in prayer1 and in child like communion with ,god2 for by this the mind is best guarded from vain excursions1 and inspired with meekness towards all men4 ,and whoever1 by humble1 fervent1 and constant prayer1 labours after a stricter union with ,god1 will not only be fortified against all precipitancy and hastiness of spirit1 but also against tempting ,god2 of which men of little faith are particularly careful to caution him4 #f4 ,neither doth this boldness of faith at all interfere with the obedience which inferiors of every kind owe their respective superiors2 only remembring1 that we are never to pay any one so unlimited1 blindfold an obedience1 as to prefer the authority of man before the clear command of ,god4 ,this caution is highly necessary2 there being but too many who think they act entirely in faith1 when indeed they are only following their own fancy1 without any warrant from the word of ,god4 ,and this distemper is the more dangerous1 the less remedy can be applied to cure it4 ,for those that walk in the light of the fire of their own kindling1 if they are advised to true humility1 discretion1 and obedience1 are apt to suspect that it proceeds from a design of lording over their consciences2 and that all the advice given them1 is no better than the fruit of unbelief1 and the fear of man4 ,they think themselves happy that they do not adhere to men1 without taking notice how deep they are enslaved to themselves4 ,but he is truly wise who humbles himself more and more1 and is always ready to submit to all men4 ,for where humility is1 the enemy finds no room for his most dangerous temptations4 #g4 ,let us then continually join the exercise of daily repentance1 the denial of ourselves and of our own wills1 of true humility1 obedience1 submission1 prayer1 of the meekness and patience of ,christ1 of hearty love for our brethren1 and compassion for their failings1 and all other virtues that flow from the wisdom which cometh from above4 ,let us1 ,i say1 join and knit all these together with the chearful exercise of faith and trust in ,god4 ,let us excite one another1 with comfortable words1 to cast off all fear of man4 ,wheresoever ,god hath wrought a good will1 let us take heed of damping it in any of the least members of ,christ2 but let us cherish it by the word of the gospel1 and by the rules of true ,christian discretion1 keep it within such bounds1 as may bring it to a fuller and more substantial maturity4 8of0 replaced with 8off0 ,,chapter ,,vii4 ,of the good which arises from the boldness of faith1 conquering the fear of man4 #a4 ,,the eleventh chapter to the ,hebrews lays an ample foundation for reflections on the glorious effects of faith1 and on that power of ,god which hath at all times so exerted itself in true believers3 but here it will be necessary to bid you take heed of making ,god changeable1 by saying with the unbelieving world1 8,this indeed has been done formerly1 but now miracles are ceased40 ,for by this false maxim1 suggested from the bottomless pit1 the highest dishonour is thrown upon the living ,god1 all his promises are made void1 all the examples he hath set before our eyes are absolutely useless and impertinent2 yea1 and all his calls and allurements to an active faith1 are rendered null and insignificant4 ,and whereas1 in truth1 we have none to blame but ourselves1 for not treading in the same footsteps of faith1 in which the saints of old walked2 and consequently1 for not seeing the glory of ,god as they did1 we hereby cast all the blame upon ,god1 and the difference of times3 whereas the difference1 in reality1 lies not in the times1 but in the persons4 ,for though it cannot be said1 that every believer now must do the very same works that were done by ,abraham or ,moses1 yet ought every one to 8follow the faith0 of these holy men1 and to exert the same with full power and energy1 in that state and condition wherein ,god hath placed him1 and in those circumstances that daily offer2 and in so doing he may be fully assured1 that he 7as well as they7 shall see the glory of ,god4 ,and with such a heart and mind are the scriptures to be read1 and the examples and glorious effects of faith to be considered1 that so we may receive strength and holy boldness1 more nearly to unite ourselves with ,god1 and to enjoy his infinite love and faithfulness in a more ample and abundant manner4 #b4 ,now because faith1 though it be so high and precious a gift of ,god1 is not commonly esteemed according to its dignity1 it is the more needful to observe1 what the scripture throughout teacheth1 that all the good which was ever wrought in the world by man1 was done by faith2 whereby men are so united to ,god1 that 8all things are possible0 to them4 ,wherefore it is highly necessary1 with all plainness and earnestness1 to represent1 not only to the world1 but to the children of ,god too1 that faith is something far more glorious than reason can conceive or express2 for till a man is sensible of this1 he is utterly unable to comprehend what an inestimable treasure it brings with it4 ,but when once he comes to know that it is the substance 1 the ground and bottom of things hoped for1 whereon1 as an immoveable foundation1 all the inconceivable goods we hope for1 do rest2 and an 1 or convincing evidence and testimony of the ,spirit1 which assures us beyond all doubt of things not seen3 ,i say1 where faith is thus known and felt in a man's heart1 then he sees the advantage of that faith which overcometh all fear of man1 and is of so large a compass1 as to contain all1 and more than all we can ask or think4 80 replaced with 80 ,for then he discovers1 that it is faith which delivers a man from all evil of soul or body2 and on the other hand1 puts him in possession of sovereign bliss1 and fills him with the fulness of ,god2 yea1 and that whenever 7either in the ,old or ,new ,testament7 he would perform any thing great and glorious1 he hath always employed those whom faith had set free from the slavish fear of man4 ,a single man1 setting aside the fear of flesh and blood1 and going forth in the name of the living ,god1 hath frequently saved a whole nation4 ,and what was more remarkable in the apostles1 at their beginning to preach the gospel1 than their great boldness2 at which the high-priest1 scribes1 and elders stood amazed8 ,and for this reason they are set before us as examples2 teaching1 by the victory of their faith1 to confess ,christ before all men without fear1 and bear his cross1 that we may partake of his glory4 ,reflections upon the conduct of ,,human ,,life2 ,with reference to learning and knowledge4 ,extracted from ,mr4 ,,norris4 ,the ,,preface4 ,,since the great happiness or misery of human life depends wholly upon the right or wrong conduct of it1 he that shall point out any of its irregularities or mistakes1 is a universal friend1 a promoter of the public happiness4 ,and the more severe his censure is1 provided it be just1 the more serviceable it may be4 ,especially1 if the irregularities he points out are not only important1 frequent and inveterate1 but such as lie secret and unobserved1 and have all along passed under the notion of excellencies4 ,he that reflects upon such misconducts as these1 obliges by his discovery as well as reproof4 ,this consideration has occasioned the following reflections upon the study of learning and knowledge2 the greatest faults of which1 by a kind of unaccountable superstition are canonized for virtues4 inserted word 8for0 per ,errata ,the truth is1 the light that divulges other miscarriages will be sure to hide these4 ,for beside that they are visible only to a few 7since none can judge of the faults of the learned without learning7 those few that do discern them1 have seldom ingenuity enough to acknowledge them4 ,for either they are so proud as not to be willing to own themselves to have been so long under a mistake2 or so ill-natured that they don't care others should be directed to a better way than they themselves have travelled in4 ,in the following reflections ,i have endeavoured to mark out some of these less observed misconducts1 wherewith ,i myself have been too long imposed on1 and which after all my conviction 7so deep are the impressions of early prejudice7 ,i can hardly yet find power to correct4 ,for education is the great bias of human life1 and there is this double witchcraft in it1 that 'tis a long time before a man can see any thing amiss in a way he is used to1 and when he does1 'tis not very easy to change it4 ,i can easily divine how these reflections will be received by some of the rigid votaries of old learning4 ,but if they are of service here and there to an ingenuous and unenslaved spirit1 ,i shall not much regard the magisterial censures of those1 whose great and long study has had no better effect upon them1 than to make them too wise for conviction4 ,the ,first ,,reflection4 ,wherein the general conduct of human life is taxed1 for placing learning in such things as are little or nothing perfective of the understanding4 #a4 ,,as there are two faculties in man1 understanding and will2 so there is a double conduit of human life1 intellectual and moral4 ,the moral conduit of men has been continually exposed1 ever since preaching and writing have been in the world4 ,but it has fared otherwise with the intellectual1 which stands not so fair a mark1 nor has been so often his4 ,not that it is really less faulty1 but because its faultiness is less notorious1 lies further in1 and must be drawn forth into view by a chain of consequences1 which few have either discernment enough to make1 or patience enough to attend to4 #b4 ,the chief irregularities of it are three1 respecting the end1 the means1 and the degree of affection4 ,first1 ,the placing learning in such things as are little or nothing perfective of the understanding4 ,secondly1 ,the undue and irregular method of prosecuting what is really perfective of it2 and ,thirdly1 ,the too importunate pursuit of knowledge in general4 #c4 ,first1 ,men generally place learning in such things as are little or nothing perfective of the understanding4 ,this1 ,i confess1 is a severe charge1 as it fastens an imputation of folly upon the learned order3 and not only so1 but in that very thing wherein they think their wisdom consists4 ,learned men do indeed often1 not only own but affect ignorance in things beside their profession4 ,but to censure them as defective in that one thing they pretend to1 to make that their blind side where they think they see clearest1 to maintain1 that they are not only not really knowing1 but that generally they don't so much as know what true knowledge is2 this is so high a charge1 that even those who may be convinced of the truth1 will scarce forgive the boldness1 of it4 #d4 ,that the truth of it may appear1 ,i shall first briefly observe1 what knowledge is perfective of the understanding1 and then shew1 that the generality of the world place learning in that which is not so4 #e4 ,and1 first1 ,i grant the knowledge of all those truths is perfective of the understanding1 which are the matter of those arts and sciences1 that are built upon stable and immoveable foundations1 such as divinity1 metaphysics1 geometry1 together with those unchangeable rules and measures of reason and consequence1 which lead us to all other knowledge1 and are the subject of that art we term logic4 ,and accordingly ,i allow him to be a truly learned and knowing man1 who has furnished his mind with bright and clear ideas1 lodged them orderly and regularly in his head1 and settled the relations and consequences of one to another4 ,he that is able to think clearly 7for so much a man knows1 as he understands distinctly1 and no more7 to judge truly and solidly1 and to reason dependently and consequentially4 #f4 ,but this is not the measure which the generality of the world has thought fit to proceed by4 ,learning is generally placed in a sort of knowledge1 widely different from this4 ,the world does not esteem him a learned man1 whose learning has cleared his understanding1 who is arrived at distinctness of conception1 and is a thorough master of notion and discourse4 ,no1 it will cost great pains1 great labour of mind1 and closeness of thinking to attain to this4 ,this therefore must not be learning1 but something else must1 that is easier to be attained1 though little or nothing perfective of the understanding4 ,and in such knowledge it is generally placed4 8gerality0 replaced with 8generality0 99#g4 ,for1 first1 ,it is reckoned a notable point of learning to understand variety of languages4 ,this alone gives a man a title to learning1 without one grain of sense2 and on the other side1 let a man be an angel for notion and discourse1 yet unless he can express the same thought in variety of words1 he may go for a rational1 but will by no means be esteemed a learned man4 ,now is it not a strange thing1 that so much stress should be laid on so very a trifle8 ,for what am ,i the better for being able to tell1 what 'tis a-clock in twenty languages8 ,what does this signify to the perfection of my understanding8 ,words are purely in order to sense3 and are therefore of no farther value1 than as they help either to learn or to communicate it4 ,therefore1 to affect them for themselves1 is to turn the means into the end1 than which nothing is more absurd4 ,and yet this vain piece of pedantry has prevailed all the world over1 and with some to that degree1 that they have confounded ideas with words1 and have made all science to terminate in the latter4 ,thus ,mr4 ,hobbes makes reason to be nothing else1 but 8,sequela ,nominum1 a well-ordered train of words40 ,never certainly was a plainer argument of the great degeneracy of mankind4 ,and tho' all the multipliers of tongues are not comprehended under this latter charge1 yet it may concern them to consider1 how great a folly it must be to place learning in that1 which is one of the greatest curses upon earth1 and which shall utterly cease in heaven4 99#h4 ,again1 it passes for an extraordinary part of learning to understand history3 that is1 in other words1 to know what a company of silly creatures called men1 have been doing for almost these six thousand years4 ,now1 what is my understanding the perfecter for this8 ,i deny not1 that there are some matters of fact1 as the more remarkable turns of ecclesiastical history1 and the greater revolutions of the civil world1 which are of moment to be known2 because1 by discovering to us the conduct of divine providence1 they supply us with occasions of acknowledging and adoring the wisdom and goodness of ,god4 ,neither do ,i deny1 that there are many other historical passages1 which may be of moment to be known2 tho' not as perfective of our understanding1 but as touching our interest4 ,and so it may be of moment to me to know1 the clock has struck one1 if ,i have made an assignation at that time2 but sure the bare naked theory of the clock's having struck one1 will add but little to my intellectual perfection4 ,the most trivial matter of fact in the world is worth knowing1 if ,i have any concern depending upon it3 and the greatest without that1 is utterly insignificant4 ,so that 'tis not from perfecting of our understanding1 but from the relation they have to our interest1 that these things deserve to be known4 99#i4 ,i would desire the great magnifiers of history only to answer me this one question4 ,suppose such and such matters of fact1 in the knowing which they perhaps glory more1 than the actors themselves did in the doing them1 had never been done8 ,suppose ,fabius had never weathered out ,hannibal by delays1 nor ,cyrus took ,babylon by draining the river into the ditches3 what diminution would this have been to the perfection of their understanding8 ,they cannot say it would have been any4 ,and why then should the knowing them now they are done1 be reckoned an addition to it8 ,and yet we find it is so1 and that men study these things1 not only for their use1 7that we allow7 but for their mere theory1 placing learning in such history as has nothing to commend it1 but only that it tells you1 such and such things were done4 ,of this impertinent sort is the greatest part of the ,roman and ,grecian history3 which1 had not the world voted it for learning1 would no more concern a man to know1 than that a bird has dropt a feather upon the ,pyrenean mountains4 #aj4 ,again1 it passes for a notable piece of learning to understand chronology3 to be able to adjust the intervals and distances of time1 when such a man flourished1 when such an action was done1 and the like4 ,now ,i deny not1 but it may concern some to know these things1 who have any interest depending upon it4 ,it may concern some to know1 for instance1 that there is a twofold date of the victory at ,actium1 the one reckoned from the fight there1 the other from the taking of ,alexandria4 ,but however useful it may be to know this1 yet certainly as to any intellectual perfection that accrues by it1 it must needs be a very unedifying stuffage of the head2 altho' 'tis so generally accounted a great accomplishment and enrichment of it4 99#aa4 ,there are many other things which the humour of the world has turned up for learning1 which ignorance will never be the better for1 and which wisdom does not need4 ,thus 'tis counted learning to have tumbled over a multitude of books1 especially if great ones1 and old ones1 and obscure ones2 but most of all1 if manuscripts1 the recovery of one of which is reckoned so much added to the common-wealth of learning1 as they call it4 ,hence a well-read man signifies the very same as a learned man in most men's dictionaries3 and by well-read they don't mean one that has read well1 that has cleared and improved his understanding by his reading1 but only one that has read much1 tho' perhaps he has puzzled and confounded his notions by doing so4 ,thus again1 it goes for learning1 to be acquainted with men's opinions1 especially of the ancients2 to know what this or that philosopher held1 what this or that author says1 tho' perhaps he says nothing but what is either absurd1 or obviously true4 ,what1 for instance1 can be more absurd2 than that fancy of ,empedocles1 that there are two semicircles compassing the earth betwixt them1 one of fire1 the other of air2 and that the former makes day1 and the latter night8 ,and yet to know this is learning6 ,what can be more obviously true1 than that grave doctrine of ,aristotle1 that privation must go before the introduction of the form in all generation8 ,or1 that a thing must lose one form1 before it can take another8 ,and yet 'tis learning to know that he taught this6 ,to know the thing is nothing3 but to know that ,aristotle taught it1 that is learning6 ,nay farther1 tho' ,i am able to demonstrate the circulation of the blood1 or the motion of the earth1 yet ,i shall not be admitted into the order of the learned1 unless ,i am able to tell1 that ,copernicus discovered the one1 and ,harvey the other4 ,so much more learned an atchievment it is1 to know opinions than things6 ,and accordingly those are reckoned the most learned authors1 who have given the greatest specimens of this kind of knowledge4 ,thus ,picus ,mirandula is more admired for his examination of the doctrine of the ,pagans1 than any of them were for what they delivered4 #ab4 ,now what an unreasonable imposition is this1 that tho' a man can think and write like an angel himself1 yet he must not be accounted a man of learning1 unless he can tell what every whimsical writer hath said before him8 ,and how hard will it fall upon those1 whose lot is to breathe in the last ages of the world1 who must be accountable for all the whims and extravagancies of so many centuries8 ,and yet this is made so great a part of learning1 that the learning of most men lies in books rather than in things4 ,and among authors1 where one writes upon things1 there are twenty write upon books4 ,nay1 some carry this humour so far1 that 'tis thought learning to know the very title of books and their editions1 with the time and place when and where they were printed4 ,and many there are who value themselves not a little on this mechanical faculty1 tho' they know no more of what is in them1 than they do of what is written in the rolls of destiny4 #ac4 ,from this placing of learning in the knowledge of books1 proceeds that ridiculous vanity of multiplying quotations1 which is also reckoned another piece of learning1 tho' they are used so impertinently1 that there can be no other end in them1 but to shew1 that the author has read such a book4 ,and yet it is no such convincing evidence of that neither4 ,it being neither new nor difficult1 for a man that is resolved upon it1 to quote such authors as he never read nor saw4 ,and were it not too odious a truth1 ,i could name several of those author-mongers who pass for men of shrewd learning4 #ad4 ,these and many other such things 7for 'twere endless to reckon up all7 are by the majority of the world voted for learning1 and in these we spend our education1 our study and our time1 tho' they are no way perfective of our understanding4 ,so that in short1 the charge of this reflection amounts to thus much1 that learning is generally placed in the knowledge of such things1 as the intellectual perfection of man is little or nothing concerned in4 ,the ,second ,,reflection4 ,wherein the general conduct of human life is taxed for using undue and irregular methods1 in prosecuting what is really perfective of the understanding4 #a4 ,,in the preceding reflection the conduct of human life was censured1 for placing learning in what is not perfective of the understanding4 ,in the present1 it is charged with pursuing what is so1 in an undue and irregular manner4 ,the other was an error about the end2 this is an error about the means3 which are the two hinges upon which all prudence and imprudence turn4 99#b4 ,that the truth of this charge may appear1 we are first to determine1 what is the right method of prosecuting that learning1 which is really perfective of understanding4 ,and this1 no doubt1 must be an application to him1 from whom every good and perfect gift descendeth4 ,this is the right and the only right method of enquiry after that truth which is perfective of our understanding4 ,for ,god is the region of truth1 and in him are hid all the treasures of wisdom and knowledge4 ,this is that great and universal oracle lodged in every man's breast1 whereof the ancient ,urim and ,thummim was an expressive emblem4 ,this we all may and must consult1 if we would enrich our minds with such knowledge as is perfective of the understanding4 ,this is the true method of being truly wise4 ,and it is no other method than what we are advised to1 by the substantial wisdom of ,god4 ,whoso is simple1 let him turn in hither4 ,i am the light of the world3 he that follows me1 or 7as the word more properly signifies7 he that keepeth company with me1 walketh not in darkness4 #c4 ,there are three ways of doing this2 the first is1 by attention2 the second1 by purity of heart and life2 the third1 by prayer4 ,the first1 attention1 ,malebranche calls the natural prayer of the soul to ,god for farther illumination4 ,for indeed it is a silent address and application of the soul to the fountain of light and truth2 'tis an interrogation of the divine oracle1 the eternal word of ,god1 and a patient waiting upon him for an answer4 ',tis in a word1 an act of intellectual devotion to the ,father of ,lights1 and such as if unfolded1 bespeaks him in the words of the royal supplicant1 ,give me wisdom that sitteth by thy throne6 99#d4 ,this is the same with thinking or meditating2 and as it is the first1 so it is the directest and most compendious method of science4 ,for this is to go directly to the spring-head1 to the lucid fountain of good4 ',tis to fix the eye of the mind upon the intellectual sun1 which must needs be the most ready way to be enlightened4 ,the more heedfully we attend to this1 we shall not only discover the more1 but also more clearly see what we do discover4 ,so a man that calls only a short careless glance upon the milky way1 sees only a confused whiteness4 ,but when he fixes his eye upon it1 with steadiness and delay of application1 he begins to discern it more distinctly1 and a new star every moment rises under his inspection3 and still the harder he looks1 the more he discerns1 'till he is satiated with the brightness and multitude of light4 8attain0 replaced with 8attend0 per ,errata #e4 ,this was the method of the inventers of arts and sciences3 they made their way by mere dint of thinking4 ,this is the method that has been used ever since1 by the greatest improvers of them2 such as ,bacon1 ,boyle1 ,harvey1 ,malebranche1 c4 ,and we may safely prophesy1 if ever any extraordinary advancement be made in them hereafter1 it will be done by thinking4 #f4 ,the second way is1 by purity of heart and life3 for as vice not only proceeds from ignorance1 but also causes it1 by besotting and clouding the understanding1 so purity not only proceeds from knowledge1 but also produces it1 making the soul see more clearly and distinctly4 ,and the same method is recommended in scripture1 ,wisdom1 says the wise man1 will not enter into a polluted spirit4 ,so the angel to ,daniel1 ,many shall be purified and made white1 and none of the wicked shall understand1 but the wise shall understand4 ,to this purpose too1 is that of our ,lord1 above repeated2 ,he that followeth me1 walketh not in darkness2 the purity of his heart is a light to his understanding4 #g4 ,but to represent this more clearly2 there are two ways whereby purity of heart serves to the acquirement of knowledge2 by natural efficacy1 and by the divine blessing4 ,and first1 by natural efficacy1 either by clearing the medium1 or by assisting the faculty4 ,as to the former1 we are assured1 not only that the soul now sees through a medium1 and that this medium is the body1 but likewise that the grossness of this medium hinders the sight of the soul4 ,whence it follows1 that whatever helps this medium1 helps the sight of the soul4 ,and this purity does2 especially that eminent part of it which consists in chastity and temperance4 ,for first1 it composes the passions1 especially that of lust1 by that the animal spirits1 and by that the blood4 ,for the motion of the passions ferments the spirits1 and the fermentation of the spirits agitates the blood1 and by that agitation raises all the feculent and drossy parts of it1 and makes it like a troubled fountain1 thick and muddy4 ,and therefore it is1 that men in any passion can't reason so clearly1 as when they are in more quiet and silence of spirit4 ,but by purity all this disturbance is allayed1 the passions are becalmed1 the spirits fixed1 the fountain of the blood cleared up1 and so all the inner part of the glass1 through which we see1 becomes more bright and transparent1 more apt to transmit the rays of light to the soul1 which consequently sees more clearly through it4 #h4 ,but this is not all3 for purity clears the outward part of the glass too4 ,first by consequence1 because the finer the spirits and blood are1 the finer will be the threads of the outward veil also4 ,then more directly2 because temperance refines and subtilizes the texture of the body1 and diminishes its bulk and grossness1 and unloads the soul of a good part of that burthen1 which not only presses down her aspirations1 but also hinders her sight4 99#i4 ,and as purity thus clears the medium1 so it also assists the faculty4 ,and that by the same general way1 by composing the passions1 which otherwise not only trouble and thicken the medium1 but also divide and disperse the faculty4 ,for the more things a man desires1 the more he will be engaged to think on2 and the more he thinks on at once1 the more languid and confused will his conceptions be4 ,but purity1 by composing the passions1 contracts the desires1 and by contracting these1 it contracts also the thoughts2 whereby a man is reduced to a greater unity1 simplicity and recollection of mind2 and having but few thoughts to divide him1 is the better able to think clearly4 #aj4 ,purity of heart serves to the acquirement of knowledge1 secondly1 by the divine blessing4 ,it invites not only the ,holy ,spirit1 but also the ,father and the ,son1 even the whole ,godhead1 to come and dwell in the soul4 ,this we are assured of from our ,lord's own mouth3 ,he that loveth me1 shall be loved of my ,father1 and ,i will love him and manifest myself to him4 ,and again1 ,if a man love me1 my ,father will love him1 and we will come unto him1 and make our abode with him4 ,the chaste and good soul shall not only be loved by ,god1 but be also of his council and privacy4 ,this is the beloved disciple1 who has the privilege to lean upon the bosom of his ,lord1 and to be admitted to his most secret communications4 ,and therefore says the psalmist1 ,the secret of the ,lord is with them that fear him4 ,and of ,ananias1 ,azarias1 and ,misael1 who refused to defile themselves with the king's meat1 it is said1 ,that ,god gave them knowledge and skill in all learning and wisdom4 #aa4 ,the third and last way of consulting ,god is by prayer4 ,this also is a method which the scripture advises us to4 ,if any of you lack wisdom1 let him ask of ,god1 who giveth to every man liberally1 and upbraideth not1 and it shall be given him4 ,and this we know was the method whereby the wisest of men obtained his unparalleled wisdom4 ,for as wisdom was his choice1 so the method of his seeking and gaining it was by prayer4 #ab4 ,thus have ,i designed1 and by scripture and reason proved1 what is the right method of prosecuting that truth which is perfective of the understanding4 ,and now ,i think there needs not many words to shew1 that as learning is commonly placed in what is not perfective of it1 so what is so1 is generally prosecuted by undue methods4 ,for whereas the first method of acquiring it is by attention or thinking1 this is generally so little regarded1 that few men think less1 for the most part1 than they who are engaged in the professed study of knowledge4 ,this they don't reckon any part of study1 nor any progress in the stage of learning1 but only a graver way of being idle4 ',tis then only they study1 when they are hanging their heads over an old musty folio1 and stuffing their memories with grey sentences and venerable sayings4 ,and thus they spend their time and their pains1 and having scrambled through a company of books 7most of which perhaps were written to as little purpose as they are read7 they think themselves learned men1 and the world is too often of their opinion1 tho' they have not made themselves master of any sense or notion1 nor are able to demonstrate one single truth upon solid principles1 and in a consequential process4 #ac4 ,and this is the method not only of those who misplace learning1 but also of the most of those who place it right4 ,even these do not generally think for it1 but read for it2 seek it not in their souls1 but in books4 ,i deny not that reading is one way to knowledge2 but then 'tis only by accident1 as it is a help to thinking4 ,and therefore thinking is the only thing to be regarded even in reading2 for reading1 as such1 is nothing4 ,and then we read to most purpose1 when we are thereby most enabled to think4 ,so that thinking is the immediate end of reading1 as understanding is of thinking4 ,and yet this method is generally so much inverted1 that the main stress is laid upon reading4 ,nothing but read1 read1 as long as eyes and spectacles will hold2 no matter whether the head be clear1 so it be but full4 #ad4 ,again1 whereas purity of heart and life is another method of attaining true knowledge1 'tis a sad as well as just observation1 that this is not only neglected by those who sit down contentedly in ignorance1 but also by the generality of those few that addict themselves to the improvement of their minds4 ,nay1 these1 in proportion to their number1 seem more guilty in this respect than the others1 and nothing is so common1 as to see men of famed learning1 who are yet very corrupt in their tempers and lives4 ,whence some have fancied learning an enemy to religion1 and cried up ignorance as the mother of devotion4 ,and tho' their conclusion be notoriously absurd1 yet it must be owned1 the ground on which they build it is too true4 ,men famed for learning are often as infamous for living2 and many that study hard to furnish their heads1 are yet very negligent in purifying their hearts3 not considering1 that there is a moral as well as a natural communication between them2 and that they are concerned to be pure in heart and life1 not only upon the common account in order to happiness hereafter1 but even in order to their own particular end here4 #ae4 ,then1 lastly1 whereas another method of learning is prayer2 the generality of students do not apply themselves to this at all4 ,pray indeed 7'tis to be hoped7 they do for other things which they think lie more out of their reach2 but as for learning1 they think they can compass this well enough by their own industry1 and the help of good books1 without being beholden to the assistance of heaven4 ,but did they attentively consider1 that ,god is truth1 'tis not to be imagined they would be so indifferent in using prayer1 or any of the preceding methods of consulting ,god for his own light4 ,the ,third ,,reflection4 ,wherein the general conduct of human life is taxed with too importunate a pursuit of knowledge in general4 #a4 ,,having past the two first stages of our intellectual conduct1 that of the end and that of the means1 and reflected on the irregularities of each1 ,i come now to the third and last1 which consists not in the choice of the object1 or of the method to it1 but in the degree of affection wherewith it is prosecuted4 ,and this part of our conduct is as irregular and faulty1 if not more so1 than either of the former3 and the fault of it is1 a too importunate pursuit of knowledge in general4 duplicate word 8and0 removed #b4 ,this charge is of a larger extent than either of the preceding3 those concerning such only1 as either misplace the object1 or mistake the method of learning4 ,but not only they who err in the placing of learning1 or in the way to it1 but even they who are right in both come under this censure2 they all agree in pursuing it too importunately4 #c4 ,in order to make out the truth of this charge it will be necessary first to consider1 how far it becomes man to employ himself in the prosecution of knowledge2 and then it will be easy to determine1 whether our general pursuit of it be immoderate or no4 ,now for the determination of the former1 let us observe the present state of man1 the posture wherein he now stands4 #d4 ,and1 ,first1 ,the utmost knowledge man can arrive at in this world1 by his utmost endeavours1 is very inconsiderable4 99,god indeed has given us reason enough to distinguish us from the brute creation1 and we may improve it so far1 as to distinguish ourselves from one another3 and so one man may deserve to be called learned and knowing1 in comparison of another that is less so4 ,but absolutely speaking1 the most that any or all of us either know or can know1 is of little consideration4 ,what we know of ,god is but little2 for as the apostle says1 ,we see through a glass darkly3 what we know of ourselves perhaps is less1 and what we know of the world about us1 is not much4 8,we have seen but a few of ,god's works10 and we understand yet fewer4 ,there are almost an infinite number of things which we never so much as thought of3 and of most things we conceive very darkly and uncertainly2 and there is not one thing from the greatest to the least1 which we do or can understand throughly4 ,those that apply their whole study to any one thing1 can never come to the end of that2 for not only every science1 but every particular of each has its unmeasurable depths and recesses4 ',tis confest by a great enquirer into the nature of antimony 7as 'tis related by ,mr4 ,boyle7 8,that 'tis impossible for one man to understand throughly that single mineral only40 ,and if a man can't understand all of so little1 how little must he understand of all8 ,suppose farther1 that all the knowledge of all the learned were put together1 it would weigh but light4 ,for what one art or science is there1 that is brought to any tolerable perfection8 ,and if the common stock be so little1 how small a pittance is it that must fall to every particular man's share8 ,and where is that man1 who after all his poring and studying1 is able to answer all the questions1 ,i will not say which ,god put to ,job1 but which may be asked him by the next idiot he meets8 #e4 ',tis superfluous1 as well as endless1 to display the particulars of our ignorance2 though indeed1 when all accounts are cast up1 that will be found to be our best knowledge4 ,this only in general1 our life is so short1 our progress in learning so slow1 and learning itself so long and tedious1 and what we do or can know so very little1 that the sceptics had much more reason to conclude from the disability of our faculties1 and the slightness of our attainments1 than from the uncertainty and instability of truth1 that there is no knowledge4 99#f4 ,but1 ,secondly1 ,if it were possible for us to attain a considerable measure of knowledge1 yet our life is so short and so encumbered1 that we could make but little of the enjoyment of it4 ,all the morning of our days is spent in the preliminaries of learning1 in mastering words and terms of art1 wherein there is nothing but toil and drudgery4 ,and before we can taste any of the fruits of the tree of knowledge1 before we can relish what is rational1 our sun is got into the meridian1 and then it presently begins to decline1 and our learning with it4 ,our light1 our strength1 and our time make haste to consume2 nothing increases now but the shadows1 that is1 our ignorance and darkness of mind2 and while we consider and look about us1 the sun sets1 and all is concluded in the dark shadow of death4 ,but often the sun is intercepted by a cloud before it sets1 and we live backward again1 grow weak and childish1 silly and forgetful1 and unlearn faster than we learned4 ,or if it chance to shine bright to the last1 then we grow too wise for ourselves1 and reject the greatest part of what we had learned before1 as idle and insignificant4 99#g4 ,thirdly1 ,there is no necessity of being so wonderfully learned and knowing here4 ',tis neither necessary1 as enjoined by ,god1 nor as a means to any considerable end4 ,we can be good and we can be happy without it4 ,and lest any advantages in our after-state should be alledged1 this makes it more unnecessary than any consideration besides4 ,for though we are never so unlearned now1 yet if we know enough to do our duty1 we shall in a short time arrive at such a degree of knowledge as is requisite to our supreme perfection1 to which our present learning cannot add1 and which our present ignorance will not diminish4 ,perhaps not immediately upon our discharge from the body1 though even then there must be a vast enlargement of our understanding2 but doubtless1 when we are admitted to the vision of ,god1 we shall then commence instantaneously wise and learned1 and be fully possest of the tree of knowledge1 as well as of the tree of life4 ,for then that glass1 through which we now see darkly1 shall be laid aside1 and the field of truth shall be clearly displayed before us4 ,and though even then there shall be degrees of knowledge1 yet the variety of this dispensation shall not proceed by the degree of our knowledge in this life1 but by another measure4 ,for1 #h4 ,fourthly1 ,though there is no necessity of our being so learned and knowing1 yet there is of our being good and virtuous4 ,this is necessary1 both1 as commanded by ,god1 and as a means of our final perfection4 ,and besides1 'tis necessary now1 there being no other opportunity for it4 ,if we don't know here1 we may know hereafter1 and infallibly shall1 if we are but good here4 ,but if we are not good here1 we shall neither be good1 happy1 nor knowing hereafter4 ,the main opportunity for knowledge is after life2 the only opportunity of being good is now3 and if we take care to improve this1 we are secure of the other2 but if this is neglected1 all is lost4 ,this therefore is indispensably necessary2 and 'tis the only thing that is so3 and 'tis necessary now2 necessary not only to our happiness in general1 but also to our intellectual happiness in particular4 ,for1 #i4 ,lastly1 ,thus stands the case between ,god and man4 ,man was made in a state of innocence and perfection1 in perfect favour and communion with ,god1 his true good1 and in a capacity so to continue4 ,from this excellent state he wilfully fell1 and by his fall so disabled himself1 that he could not by his own strength repent1 and so provoked ,god1 that though he could have repented1 yet he could not have been pardoned1 without satisfaction made to the divine justice4 ,this satisfaction man was not able to make1 nor any other creature for him4 ,whereupon ,god in great mercy ordained a mediator1 his own ,son1 ,god and man1 between himself and his lapsed creature2 who by the sacrifice of himself should effect two things1 answerable to the double necessity of man3 first1 make repentance available1 which otherwise would not have been so2 and1 secondly1 merit grace for him1 that he might be able to repent4 ,and this is what is meant by the restoration or redemption of man1 which thus far is universal and unconditional4 #aj4 ,but still1 notwithstanding all that this ,mediator hath done for him1 man is only so far restored1 as to be put into a pardonable reconcileable state3 he is yet only in a capacity or possibility of pardon and reconciliation1 which is then1 and then only1 reduced to act1 when he truly believes1 i4 e4 with such a faith as is productive of all inward and outward holiness2 with which he may1 without which he cannot be saved1 notwithstanding ,christ hath died to save him4 ,for the design of his death was not to make holiness unnecessary1 but to make it available3 not to procure a privilege of being saved without it1 but that we might be saved with it4 ,if this qualification be wanting1 we shall be so far from being any thing advantaged from the redemption purchased by our ,mediator1 that we shall be accountable for it1 to the great aggravation both of our guilt and misery4 ,it therefore highly concerns man to improve with all diligence this great and only opportunity1 of adorning his mind with all ,christian perfections2 since with these1 he may be happy1 in all his capacities1 and without them1 he shall not only fall into a state of unutterable misery1 but be also accountable for the possibility he had of escaping it1 for perversely neglecting so great salvation1 so glorious an opportunity of being saved4 #aa4 ,these things being premised concerning the present state of man3 ,first1 ,that he can know but very little2 ,secondly1 ,that the enjoyment of that little in a short and encumbered life1 is by no means answerable to the labour of acquiring it2 ,thirdly1 ,that there is no necessity of such a deal of learning and knowledge1 either as to this world or the next1 and that ere long he shall have his fill of knowledge in the beatific vision1 one glance whereof shall instruct him more than an eternal poring on books1 and undistinguish the greatest doctor from the most ignorant peasant2 ,fourthly1 ,that there is an absolute necessity of his being holy1 this being the condition not only of his happiness in general1 but also of the accomplishment of his understanding in particular3 and that now is the only opportunity for it3 ,lastly1 ,that the attainment of happiness upon this condition1 was the purchase of his ,saviour's death1 who has also merited grace for his assistance in the performance of it2 which if he neglect1 he shall not only miss of happiness1 but also be answerable for so dear an opportunity of gaining it3 from these premises1 it will1 ,i think1 follow with no less than mathematical evidence4 #ab4 ,first1 ,that knowledge is not the thing for which ,god designed man in this station1 nor consequently the end of his bestowing upon him those intellectual powers which he has4 ,secondly1 ,that the end for which ,god did design man in this station1 and the reason why he bestowed those powers upon him was1 that he might so serve him here1 as to be rewarded with perfect knowledge hereafter3 ,and1 ,thirdly1 ,that the principal care and concern of man1 both for his own interest1 and out of compliance with the design of ,god1 ought to be1 to live a ,christian life1 to accomplish the moral part of his nature1 to subdue his passions1 to wean himself from the love of the world1 to study purity of heart and life1 in one word1 8,to perfect holiness in the fear and love of ,god40 ,and in particular1 that he ought to pursue knowledge no farther than as 'tis conducive to virtue4 99#ac4 ,this therefore is the measure to be always observed1 in our prosecution of knowledge4 ,we are to study only1 that we may be good1 and consequently to prosecute such knowledge only as has an aptness to make us so1 that which the apostle calls1 ,the truth which is after godliness4 ,whatever knowledge we prosecute beside this1 or further than 'tis conducive to this end1 though it be1 absolutely considered1 never so excellent and perfective of our understanding1 yet with respect to the present posture and station of man1 'tis a culpable curiosity1 an unaccountable vanity1 and only a more solemn and laborious way of being idle and impertinent4 #ad4 ,and this will be found1 if well examined1 to be nothing different from the censure of the wise preacher1 ,i gave my heart to know wisdom1 says he1 and ,i perceived1 that this also is vanity and vexation of spirit4 ,not that he now first applied himself to the study of wisdom4 ,no1 he had been inspired with that before1 and by the help of it had discovered the vanity of all other things4 ,but that wisdom which saw thro' all other things1 did not as yet perceive the vanity of itself4 ,he therefore now gave his heart to know wisdom1 that is1 to reflect upon it1 and to consider whether this might be excepted from his general censure1 and struck out of the scroll of vanities4 ,and upon deep reflection1 he found that it could not1 and that even this also was as much a vanity as any of the rest4 ,not that this proposition is to be understood absolutely1 but with respect to the present posture of man4 ,neither can it be understood of all knowledge even in this life2 some knowledge being necessary to qualify him for happiness in the next4 ,it must therefore be understood of all that knowledge1 which contributes not to that great end4 ,so that with these two necessary limitations1 the sense of it is plainly this1 that to man in this present juncture1 all knowledge which does not contribute to the interest of his after-state1 is vanity and vexation of spirit4 99#ae4 ,for to what purpose should we study so much1 since after all we can know so little8 ,since our life is as much too short for enjoying that little knowledge we have1 as for compassing what we would have2 and withal1 since there lies no manner of obligation or necessity upon us to do thus8 ,but 7which is what ,i would most of all inculcate7 to what purpose imaginable should we be so vehement in the pursuit of learning1 of any learning but what is of use to the conduct of life1 considering these two things1 ,first1 ,that 'tis but to stay a little while1 and we shall have all that knowledge gratis1 which we so unsuccessfully drudge for here1 to the neglect of more important exercises2 and1 ,secondly1 ,that there is such an absolute necessity of being good1 and that this short uncertain life is the only time for it1 which if neglected1 this great work must be undone for ever4 ,upon the former consideration1 this studious bookish humour1 is like laying out a great sum of money1 to purchase an estate which1 after one weak1 dropping life will of course fall into hand4 ,upon the latter1 'tis as if a man that was riding post upon business of life and death1 should1 as he passes through a wood1 stand still to listen to the singing of a nightingale1 and so forget the only business of his journey4 #af4 ',tis most certain1 the cases here supposed are as great instances of folly as can well be conceived4 ,and yet 7however it comes to pass that we are not sensible of it17 'tis equally certain that we do the very same1 that we are too much concerned in the application2 and that to most of us it may be truly said1 ,thou art the man6 #ag4 ,for what difference is there between him who now labours and toils for that knowledge1 which in a little time he shall be easily and fully possessed of1 and him that dearly buys an estate1 which would otherwise come to him after a short interval8 ,only this2 that he who buys the estate1 though he might have spared his money1 however gets what he laid it out for4 ,his expence indeed was needless1 but not in vain4 ,whereas he that drudges in the pursuit of knowledge1 not only toils for that which in a short time he shall have1 and in abundance1 but which after all he can't compass1 and so undergoes a vain as well as needless labour4 99#ah4 ,again1 ,what difference is there between him1 who when he is upon business of life and death1 shall alight from his horse1 and stand to hear a nightingale sing1 and him who having an eternity of happiness to secure1 and only this point of time to do it in1 shall yet turn virtuoso1 and set up for learning and curiosity8 ',tis true the nightingale sings well1 and 'twere worth while to stand still and hear her1 were ,i disengaged from more concerning affairs2 but not when ,i am upon life and death4 ,and so knowledge is an excellent thing1 and would deserve my study and time1 had ,i any to spare2 but not when ,i have so great an interest as that of my final state depending upon the good use of it4 ,my business now is not to be learned1 but to be good4 99#ai4 ,for is my life so long1 am ,i so over-stocked with time1 or is my depending interest so little1 or so easily secured1 that ,i can find leisure for unnecessary curiosities8 ,is this conduct agreeable to the present posture of man1 whose entrance into this world1 and whose whole stay in it is purely in order to another state8 ,or would any one imagine this to be the condition of man by such a conduct8 ,shall a prisoner1 who has but a few days allowed him to make a preparation for his trial1 spend that little opportunity in cutting and carving1 and such like mechanical contrivances8 ,or would any one imagine such a man to be in such a condition1 near a doubtful trial of life and death1 whom coming into a prison he should find so employed8 ,and yet is there any thing more absurd in this1 than to have a man1 who has so great a concern upon his hands1 as the preparing for eternity1 all busy and taken up with quadrants and telescopes1 furnaces1 syphons and air-pumps8 #bj4 ,when we would expose any signal impertinence1 we commonly illustrate it by the example of ,archimedes2 who was busy in making mathematical figures on the sands of ,syracuse1 while the city was stormed by ,marcellus1 and so1 tho' particular orders were given for his safety1 lost his life by his unseasonable study4 ,now1 ,i confess there was absurdity enough in this instance1 to consign it over to posterity3 but had ,archimedes been a ,christian1 ,i should have said1 that the main of his impertinence did not lie here1 in being mathematically employed when the enemy was taking the city1 but in laying out his thoughts and time in so unconcerning a study1 while he had no less a concern upon him1 than the securing his eternal interest1 which must be done now or never4 ,nothing certainly is an impertinence if this be not1 to hunt after knowledge in such a juncture as this6 #ba4 ,many other proceedings in the conduct of life1 are condemned as vanity and impertinence1 though not half so inconsistent with the character of man1 nor so disagreeable to his present posture4 ,the pens of moral writers have been all along employed against them who spent their short and uncertain lives1 which ought to be spent in pursuing an infinitely higher interest1 in gaping up and down after honour and preferments1 in long and frequent attendances at court1 in raising families1 in getting estates1 and the like4 ,these are condemned not only for their particular viciousness1 as crimes of ambition and covetousness1 but for what they have all in common1 as they are misspendings of time1 and unconcerning employments4 #bb4 ,now ,i would fain know1 whether any of these be more expensive of our time1 more remote from the main business of life1 and consequently more impertinent1 than to be busily employed in the niceties and curiosities of learning8 ,and whether a man that loiters away six weeks in court-attendances1 be not every whit as accountably employed1 as he that spends the same time in solving a mathematical question1 as ,mr4 ,des ,cartes in one of his epistles confesses himself to have done8 ,why should the prosecution of learning be the only thing excepted from the vanities and impertinences of life8 #bc4 ,and yet so it is4 ,all other unconcerning employments are cried down merely for being so1 as not consistent with the present state of man1 with the character he now bears4 ,this alone is not content with the reputation of innocence1 but stands for positive merit and excellence4 ,to say a man is a lover of knowledge1 and a diligent enquirer after truth1 is thought almost as great an encomium as you can give him2 and the time spent in the study1 though in the search of the most impertinent truth1 is reckoned almost as laudably employed as that in the chapel4 ',tis learning only that is allowed 7so inconsistent with itself is human judgment7 not only to divide1 but to devour the greatest part of our short life2 and that is the only thing which with credit and public allowance stands in competition with the study of virtue3 nay1 by the most is preferred before it1 who had rather be accounted learned than pious4 99#bd4 ,but is not this a strange competition8 ,we confess that knowledge is a glorious excellence4 ,yet rectitude of will is a far greater excellence than brightness of understanding3 and to be good1 is a more glorious perfection than to be wise and knowing1 this being if not the only1 certainly the principal difference between an angel and a devil4 ',tis far better1 to use the expression of ,mr4 ,poiret1 like an infant without much reasoning1 to love much1 than like the devil1 to reason much without love4 #be4 ,but suppose knowledge were a more glorious excellence than it is2 suppose it were a greater perfection than virtue2 yet still this competition would be utterly against reason2 since we can't have the former now in any measure1 and shall have it hereafter without measure3 but the latter we may have now 7for we may love much tho' we cannot know much7 and can't have it hereafter4 ,now the question is1 whether we ought to be more sollicitous for that intellectual perfection1 which we can't have here and shall have hereafter2 or that moral perfection1 which we may have here1 and cannot have hereafter8 ,and ,i think we need not consult an oracle1 or conjure up a spirit1 to be resolved4 8solicitious0 replaced with 8sollicitous0 for consistency 99#bf4 ,this consideration alone is sufficient to justify the measure we have prescribed for our intellectual conduct1 that we ought to prosecute knowledge no farther than as it conduces to virtue3 and consequently1 that whenever we study to any other purpose1 or in any other degree than this1 we are unaccountably1 impertinently1 ,i may add1 sinfully imployed4 ,for this is the whole of man1 ,to fear ,god and keep his commandments1 the whole of man in this station particularly1 and consequently this ought to be the scope of all his studies and endeavours4 #bg4 ,and accordingly it is observable1 that the scripture1 whenever it makes mention of wisdom1 with any mark of commendation1 always means by it either religion itself1 or such knowledge as has a direct influence upon it4 ,remarkable to this purpose is the #bhth chapter of ,job2 where having run thro' several instances of natural knowledge1 he adds1 ,but where shall wisdom be found1 and where is the place of understanding8 ,as much as to say1 that in none of the other things mentioned1 did consist the wisdom of man4 ,then it follows1 ,man knoweth not the price thereof1 neither is it found in the land of the living4 ,the depth saith1 ,it is not in me1 and the sea saith1 ,it is not in me4 ,not in the depths of learning1 nor in the recesses of speculation1 ,seeing it is hid from the eyes of all living4 ,destruction and death say we have heard of the fame thereof with our ears3 as much as to say1 that after this life1 and then only1 unless perhaps about the hour of death1 men begin to have a true sense and lively relish of this wisdom4 ,but in the mean time1 ,god understandeth the way thereof1 and he knoweth the place thereof4 ,and unto man he said1 ,behold1 the fear of the ,lord that is wisdom1 and to depart from evil1 that is understanding6 ,to man he said3 had it been to another creature1 suppose an angel1 in a state of security and confirmation1 he would perhaps have recommended for wisdom the study of nature1 and the arcana of philosophy4 ,but having to do with man1 a probationary1 unfixed creature1 that shall be either happy or miserable eternally1 according as he demeans himself1 in this short time of trial1 the only wisdom he advises to such a creature in such a station1 is to study religion and a good life4 #bh4 ,from authority let us descend to example3 and two ,i would particularly recommend1 of men both eminently wise and learned2 ,i mean ,moses and ,st4 ,paul4 ,the latter professedly declares1 ,i determine to know nothing but ,jesus ,christ and him crucified4 ,and the former complaining of the gross ignorance of his people1 breaks out into this passionate wish4 ,o that they were wise6 that they understood this1 that they would consider their latter end6 #bi4 ,moses had been bred a scholar as well as a courtier1 and was well instructed in all the secrets of philosophy4 ,and besides the advantages of ,pharaoh's court1 he had ,god himself for his tutor2 he had conversed personally with his maker1 and therefore must needs be supposed to know what was true wisdom4 ,but he does not make it consist in courtly education1 or the mysteries of philosophy2 but in considering our latter end4 ,he wishes that his people were wise2 and to this end does not wish1 that they were as well-bred1 or as learned as himself1 but only that they understood this1 this one thing1 that they would consider their latter end4 ,this he makes the summary and abstract of all wisdom4 ,not unlike ,plato1 who defines philosophy1 the theory of death4 #cj4 ,and here1 if a short digression may be dispensed with1 ,i would observe1 how much ,plato is in the right1 and what an excellent part of wisdom it is1 to consider death seriously4 ,to make this distinctly appear1 ,i shall shew first1 that the consideration of death is the most proper exercise for a wise man1 and secondly1 that it is the most compendious way of making him wise that is not so4 #ca4 ,first1 ,it is the most proper exercise for a wise man4 ,wisdom consists in a due estimation of things2 which then are duly estimated1 when they are rated1 both as they are in themselves1 and as they are in relation to us4 ,if they are great and extraordinary in themselves1 they deserve to be considered for their own sakes2 if they nearly relate to us1 they deserve to be considered for ours4 ,and on both these accounts1 death and its consequences1 are highly deserving a wise man's thoughts4 #cb4 ,for1 first1 they are in themselves great and extraordinary transactions1 and as such1 deserve the attentive consideration1 even of a stander by1 of any other indifferent being1 suppose an angel2 even though he were no otherwise concerned in it1 than as 'tis a great event1 a noble and wonderful scene of providence4 ,on this single account1 death is as fit a subject for the contemplation of a wise man1 as any in nature4 #cc4 ,or if there be within the sphere of nature1 things of a greater appearance1 yet there is none wherein man is so nearly concerned4 ,since on this depends his eternal happiness or ruin4 ,nothing deserves so much to be considered by him1 whether therefore we regard the greatness of the thing itself1 or its greatness with respect to us1 the consideration of death is as proper an exercise as a wise man can be employed in4 #cd4 ,and as 'tis so fit an employment for him that is wise already1 so1 secondly1 it is the most compendious way of making him wise that is not so4 ,for all wisdom is in order to happiness2 and to be truly wise1 is to be wise unto salvation4 ,whatever knowledge contributes not to this1 is quite besides the mark4 ,it is1 as the apostle calls it1 ,science falsely so called4 ,the knowledge itself is vain1 and the study of it impertinent4 #ce4 ,now the only way to happiness is a good life2 and consequently all wisdom being in order to happiness1 that is the true1 and the only true wisdom1 that serves to the promoting it4 ,that therefore is the most compendious way of making a man wise1 which soonest makes him good4 ,and nothing does this so soon and so well1 as the serious and habitual consideration of death4 ,and therefore says the wise man1 remember death and corruption1 and keep the commandments3 ,the shortest compendium of holy living that ever was given4 ,as if he had said1 many are the admonitions of wise and good men1 for the moral conduct of life4 ,but would you have a short and infalible direction8 ,remember death and corruption4 ,do but remember this1 and forget all other rules if you will1 and your duty if you can4 #cf4 ,and what is here remarked by one wise man1 is consented to by all4 ,hence that common practice among the antients1 of placing sepulchres in their gardens1 and of using that celebrated motto1 ,memento mori4 ,hence that modern as well as antient custom1 of putting emblems of mortality in churches and other public places3 by all which is implied1 that the consideration of death is the greatest security of a good life4 ,indeed what other considerations do by parts1 this does at a blow4 ,it at once defeats the world1 the flesh1 and the devil4 ,for how can the world captivate him1 who seriously considers that he is a stranger in it1 and shall shortly leave it8 ,how can the flesh insnare him1 who has his sepulchre in his eye1 and reflects on the cold lodging he shall have there8 ,and how can the devil prevail on him1 who remembers that he shall die1 and then enter on an unchangeable state of happiness or misery1 according as he has either resisted1 or yielded to his temptations8 ,of so vast consequence is the constant thinking upon death1 above all other1 even practical meditation3 and so great reason had ,moses for placing the wisdom of man in the consideration of his latter end4 8unchangable0 replaced with 8unchangeable0 for consistency 99#cg4 ,but to return4 ,i now persuade myself1 that from the character of man1 and his present circumstances1 as well as from divine authority1 it evidently appears1 that however natural our desire of knowledge is1 this appetite is to be governed1 as well as those that are sensual2 that we ought to indulge it only so far1 as may tend to the conducting our lives1 and the fitting us for that happiness which ,god hath promised1 not to the learned1 but to the good3 and that if it be gratified to any other purpose1 or in any other measure than this1 our curiosity is impertinent1 our study immoderate1 and the tree of knowledge still a forbidden plant4 #ch4 ,and now having stated the measure of our affection to1 and enquiry after learning and knowledge1 it remains to be considered1 how much 'tis observed in the general conduct of our studies4 ',tis plain1 it is not observed at all4 ,for these two things are notorious3 ,first1 ,that very little of what is generally studied1 has any tendency to living well here or happily hereafter4 ,and1 ,secondly1 ,that these very studies which have no religious influence upon life1 do yet devour the greatest part of it4 ,the best and most of our time is devoted to dry learning2 this we make the course of our study1 the rest is only by the by4 ,and 'tis well if what is practical or devotional1 can find us at leisure upon a broken piece of a ,sunday or holiday4 ,the main current of our life runs in studies of another nature1 that don't so much as glance one kind aspect upon good living4 ,nay1 'tis well if some of them don't hinder it4 ,i am sure so great and so good a man as ,st4 ,austin thought so1 who speaking of the institution and discipline of his youth1 has these remarkable words1 8,i learnt in those things many useful words2 but the same might have been learnt in matters that are not vain3 and that indeed is the safe way1 wherein children ought to be trained up4 ,but wo unto thee thou torrent of custom6 ,who is able to resist thee6 ,how long will it be before thou art dried up8 ,how long wilt thou roll along the sons of ,eve1 into a great and formidable sea1 which they can hardly pass over8 ,have ,i not1 in obedience to thee1 read of ,jupiter thundring and fornicating at the same time8 ,and yet1 ,o thou hellish torrent1 the sons of men are still tossed in thee1 and are invited by rewards to learn these things6 ,the pretence indeed is1 that this is the way to learn words1 and to get eloquence and the art of persuasion4 ,as if we might not have known these words1 ,golden ,shower1 lap1 the temple of heaven1 without reading of ,jupiter's being made a precedent for whoring8 ,this immorality does not at all help the learning of the words3 but the words greatly encourage the committing the immorality4 ,not that ,i find fault with the words themselves2 they are pure and choice vessels3 but with that wine of error1 which in them is handed and commended to us by our sottish teachers4 ,and yet unless we drank of it1 we were beaten1 nor had we any sober judge to appeal to4 ,and yet1 ,i1 ,o my ,god1 in whose presence ,i now securely make this recollection1 willingly learnt these things1 and like a wretch delighted in them1 and for this ,i was called a good1 hopeful boy40 ,by this you may see what the judgment of this holy and venerable person was in his private retirements1 and at the most serious intervals of his life1 concerning the general course of those studies1 which draw out the first runnings of our age1 and which are of so great credit and authority in the world1 as to go under the name of ingenious and liberal education4 ,you see he not only disapproves them1 but reckons them among those sins and irregularities of his youth1 whereof he thought himself obliged to make a particular confession in this his great penetential4 removed the word 8of0 per ,errata #ci4 ,and here let me not be thought immodest1 if upon great consideration and full conviction1 ,i presume to tax the management of our publick schools4 ,many miscarriages ,i might note1 but ,i shall concern myself only with those1 which the principles here laid down lead me to consider4 ,and these we may comprehend under two general heads of complaint4 ,i4 ,that they take up so much of our time4 ,,ii4 ,that they teach us such frivolous and unprofitable things as they do4 ,in relation to the first1 ,i can't with any patience reflect1 that out of so short a time as that of human life1 consisting1 it may be of #ej or #fj years 7for where one lives longer1 hundreds come short7 #ai or #bj shall be spent between the dictionary and the lexicon1 in hammering out a little ,latin and ,greek1 and in learning a company of poetical fictions and fantastick stories4 ,were these things worth knowing1 yet 'tis barbarous and inhuman1 to make people spend so much of their little stock of time upon them4 ,this is to make a cure of human ignorance1 and to deal with the infirmities of the mind1 as some ill surgeons do with the wounds of the body4 ,if one were to judge of the life of man by the proportion of it spent at school1 one would think the ,antidiluvian mark were not yet out1 and that we had a prospect of at least #ijj or #ajjj years before us4 ,the truth is1 'tis an intolerable abuse it should be so2 and were the age as wise as it pretends to be1 it would never suffer it3 especially considering what late examples we have had of more compendious methods beyond the seas4 ,it does not become me to project a scheme of school-discipline2 ,i leave this to abler heads4 ,only in the mean time ,i may venture to say1 that the common way is a very great tax upon human life2 so large a portion of which can very ill be spared1 to be lavished away in the first elements of learning4 99,but the greatest complaint against these seminaries is1 the frivolousness of the things they teach4 ,not only the spending so much time on the things they teach is blame-worthy1 but their teaching such things at all4 ,setting opinion and fancy aside1 what real improvement is it to the mind of a rational creature1 to be overlaid with words and phrases1 and to be full charged with poetical stories and dreams8 ,how many excellent and useful things might be learnt1 while boys are thumbing and murdering ,hesiod and ,homer1 which then they do not understand1 and which when they do1 they will throw by and despise8 ,and that justly too3 for of what signification is such stuff as this1 to the accomplishment of a reasonable soul8 ,what improvement can it be to my understanding1 to know the amours of ,pyramus and ,thisbe1 or of ,hero and ,leander8 ,do men retain any value for these things1 when they grow up1 or endeavour to preserve the memory of them8 ,and why must poor boys be condemned to the drudgery of learning what when they are men they must and will unlearn8 ,why must they be forced with so great expence of time and labour1 to learn such things as are of no standing use8 ,so far from that1 they are dangerous1 as well as unprofitable4 ,for ,i appeal to the common sense and experience of mankind1 whether it be not dangerous in the highest degree1 to entertain the gay catching fancies of boys1 with the amorous scenes of the poets8 ,whether it be safe1 to season their green imaginations with such images as are there painted to the life8 ,is not this rather the direct way to corrupt them1 to sow in their tender minds the seeds of impurity1 to increase their inbred propensities to evil1 and lay a standing foundation for debauchery8 ,let any man but consider human nature as it comes down to us from ,adam1 and tell me whether he thinks a boy is fit to be trusted with ,ovid8 ,i do not understand upon what principle1 either of prudence or piety1 such books as these should be read by any2 but least of all by boys1 whose soft minds are so susceptible of any ill impression4 ,far better were it they should continue ignorant1 than that their understandings should be accomplished at the hazard of their morals2 upon which such studies as these can derive no very wholsome influence4 ,and yet to these our youth is dedicated1 and in these some of us employ our riper years1 and when we die1 this very thing makes one part of our funeral eulogy1 that we were so diligent and indefatigable in our studies1 and so inquisitive in the search of knowledge1 perhaps that we procured an early interment by it2 when1 according to the principles before laid down1 we were as impertinently1 though not so innocently employed all the while1 as if we had been so long picking straws in ,bedlam4 8when0 replaced with 8then0 per ,errata inserted word 8be0 per ,errata 8luch0 replaced with 8such0 inserted 8far from0 per ,errata #dj4 ,the sum of all this is3 the measure of prosecuting learning and knowledge1 is their usefulness to a good life4 ,consequently1 all prosecution of them beyond or beside this end1 is impertinent and immoderate4 ,but such is the general prosecution of learning and knowledge1 as is plain by appealing to the general conduct of study4 ,it evidently follows1 that the intellectual conduct of human life is justly chargeable with an immoderate and impertinent pursuit of knowledge4 ,the ,,conclusion4 ,,to what a narrow compass1 by virtue of the preceding reflections1 are these three things reduced1 which use to take up so large a room1 viz4 ,learning itself1 the method of learning1 and the desire and prosecution of learning8 ,these indeed are great retrenchments1 but such as are just and necessary to the regulation of our intellectual conduct4 ,and now who can forbear making these two observations1 #a4 ,that this bookish humour1 which every where so prevails1 is one of the spiritual diseases of mankind1 one of the most malignant relics of original depravation3 it carrying in it the very stamp and signature of ,adam's transgression1 which owed its birth to an inordinate desire of knowledge1 #b4 ,that those who have eyes1 may in great measure spare them1 and they who have not1 should not much lament the want of them1 upon account of learning4 ,for my own part1 ,i am so thoroughly convinced of the certainty of the principles here laid down1 that ,i look upon myself as not only under a particular obligation1 but almost a necessity of conducting my studies by them4 ,the last of which has left such a deep impression upon me1 that ,i now intend to follow the advice of the ,heathen1 7,marcus ,antoninus1 as ,i remember7 4 ,rid thyself of the thirst after books2 and to study nothing at all but what serves to the advancement of piety and a good life4 8 0 replaced with 8 0 ,i have now spent about #ac years in the most celebrated university in the world2 in pursuing both such learning as the academical standard requires1 and as my private genius inclined me to4 ,but in truth1 when ,i think on my past intellectual conduct1 ,i am as little satisfied with it as with my moral2 being very conscious1 that the greatest part of my time has been employed in unconcerning curiosities1 such as derive no degree of moral influence upon the soul that contemplates them4 ,but ,i have now a very different apprehension of things1 and intend to spend my uncertain remainder of time1 in studying only what makes for the moral improvement of my mind1 and regulation of my life3 being not able to give an account1 upon any rational and consistent principles1 why ,i should study any thing else4 99,more particularly1 ,i shall apply myself to read such books as are rather persuasive than instructive2 such as warm1 kindle1 and enlarge the affections1 and awaken the divine sense in the soul2 as being convinced by every day's experience1 that ,i have more need of heat than of light4 ,though were ,i for more light1 still ,i think this would prove the best method of illumination1 and that when all is done the love of ,god is the best light of the soul4 ,a man may indeed have knowledge without love2 but he that loves1 though he want sciences humanly acquired1 yet he will know more than human wisdom can teach him1 because he has that master within him who teacheth man knowledge4 ,,the ,,life ,,of ,,god ,in the ,,soul of ,,man4 ,mistakes about religion4 #a4 ,i ,,cannot speak of religion1 but ,i must lament1 that among so many pretenders to it1 so few understand what it means2 some placing it in the understanding1 in orthodox notions and opinions2 and all the account they can give of their religion is1 that they are of this1 or the other persuasion1 and have joined themselves to one of those many sects whereinto ,christendom is most unhappily divided3 others place it in a constant course of external duties1 and a model of performances2 if they live peaceably with their neighbours1 keep a temperate diet1 observe the returns of worship1 frequenting the church1 or their closet1 and sometimes extend their hands to the relief of the poor1 they think they have sufficiently acquitted themselves3 others again put all religion in rapturous heats1 and all they aim at is1 to pray with passion1 and to be affected with those kind and melting expressions wherewith they court their ,saviour1 till they persuade themselves that they are mightily in love with him4 ,thus are these things1 which have any resemblance of piety1 and1 at best1 are but means for obtaining it1 or particular exercises of it1 frequently mistaken for the whole of religion2 nay1 sometimes wickedness and vice pretend to that name4 ,i speak not now of those gross impieties wherewith the ,heathens were wont to worship their gods3 there are but too many ,christians1 who would consecrate their vices1 and hallow their corrupt affections2 whose rugged humour and sullen pride1 must pass for ,christian severity2 whose fierce wrath1 and bitter rage against their enemies1 must be called holy zeal2 whose petulancy towards their superiors1 or rebellion against their governors1 must have the name of ,christian courage and resolution4 ,what religion is4 #b4 ,but certainly religion is quite another thing2 and they who are acquainted with it1 will entertain far different thoughts1 and disdain all those shadows of it4 ,they know1 by experience1 that true religion is an union of the soul with ,god2 a real participation of the divine nature2 or1 in the apostle's phrase1 ,christ formed within us4 ,briefly1 ,i know not how the nature of religion can be more fully expressed1 than by calling it a divine life2 and1 under these terms1 ,i shall discourse of it1 shewing first1 how it is called a life1 and then how it is termed divine4 ,its permanency and stability4 #c4 ,i choose to express it by the name of life1 first1 because of its permanency and stability4 ,religion is not a sudden start or passion2 tho' it transport a man to extraordinary performances4 ,there are few but have convictions of the necessity of doing something for the salvation of their souls1 which may push them forwards some steps with a great deal of haste2 but anon1 they flag and give over2 they did shoot forth1 fresh and high1 but are quickly withered1 because they had no root in themselves4 ,these sudden fits may be compared to the convulsive motions of bodies newly beheaded2 which1 however violent and impetuous1 can be of no long continuance3 whereas the motions of holy souls are constant and regular1 proceeding from a permanent and lively principle4 ,it is true this divine life continueth not always in the same strength and vigour1 yet it is not extinguished2 nor are holy men abandoned to the power of those corrupt affections1 which sway the rest of the world4 ,its freedom and unconstrainedness4 #d4 ,again1 religion may be termed life1 because it is an inward1 free1 and self-moving principle2 and those who have it1 are not acted only by external motives1 driven merely by threatnings1 nor bribed by promises1 nor constrained by laws2 but are powerfully inclined to that which is good1 and delight in the performance of it4 ,the love which a pious man bears to ,god1 and goodness1 is not so much by virtue of a command enjoining it as by a new nature prompting him to it2 nor doth he pay his devotions as a tribute1 to appease the divine justice2 but these religious exercises are the proper emanations of the divine life1 the natural employments of a new-born soul4 ,he prays1 and gives thanks1 and repents not only because these things are commanded1 but because he is sensible of his wants1 and of the divine goodness1 and of the folly and misery of a sinful life4 ,his charity is not forced1 nor his alms extorted from him2 his love makes him willing to give1 and1 though there were no outward obligations1 his heart would devise liberal things4 ,injustice1 or intemperance1 and all other vices1 are as contrary to his temper1 as the basest actions to the most generous spirit3 so that ,i may well say with ,st4 ,john1 ,whosoever is born of ,god doth not commit sin3 for his seed remaineth in him1 and he cannot sin1 because he is born of ,god4 ,though religious persons do much eye the law of ,god1 and have a great regard unto it1 yet it is not so much the sanction of the law1 as its purity and goodness1 which prevail with them4 ,they account it excellent and desirable in itself2 and that in keeping of it there is great reward4 ,and that divine love wherewith they are acted1 makes them become a law unto themselves4 ,quis legem det amantibus8 ,major est amor lex ipse sibi4 ,who shall prescribe a law to those that love8 ,love's a more powerful law1 which doth them move4 #a ,john iii4 #i4 #e4 ,in a word1 what our blessed ,saviour said of himself1 is1 in some measure1 applicable to his followers1 that it is their meat and drink to do their ,father's will4 ,and as the natural appetite is carried out towards food1 though we should not reflect on the necessity of it2 so are they carried1 with a natural and unforced propension toward that which is good and commendable4 ,it is true1 external motives are of great use to stir up this inward principle1 especially in its infancy2 when 'tis often so languid1 that the man himself can scarce discern it1 hardly being able to move one step forward1 but when he is pushed by his hopes1 or his fears2 by the pressure of an affliction1 or the sense of a mercy2 by the authority of the law1 or the persuasion of others3 yet1 if such a person be conscientious and uniform in his obedience1 and earnestly groaning under the sense of his dulness1 these are the first motions of the divine life2 which1 though it be faint and weak1 will surely be cherished by the influences of heaven1 and grow unto greater maturity4 ,but he who is utterly destitute of this inward principle1 and contents himself with those performances whereunto he is prompted by education or custom1 or the fear of hell1 can no more be accounted a religious person1 than a puppet can be called a man4 ,this forced and artificial religion is commonly heavy and languid1 like the motion of a weight forced upward4 ,it is scant and niggardly1 especially in those duties which do violence to mens inclinations2 for those slavish spirits will be sure to do no more than is absolutely required2 'tis a law that compels them1 and they will be loth to go beyond what it stints them to2 nay1 they will ever be putting such glosses on it1 as may leave them the greatest liberty4 ,whereas the spirit of true religion is frank and liberal1 far from such peevish and narrow reckonings2 and he who hath given up himself entirely unto ,god1 will never think he doth too much for him4 ,john iv4 #cd4 ,religion a divine principle4 #f4 ,by this time1 ,i hope1 it appears1 that religion is1 with reason1 termed a life1 or vital principle2 and that we are to distinguish betwixt it1 and that obedience which is constrained1 and depends upon external causes4 ,i come next to give an account why ,i term it a divine life3 and so it may be called1 not only in regard of its fountain and original1 having ,god for its author1 and being wrought in the souls of men1 by the power of his ,holy ,spirit2 but also in regard of its nature1 religion being a resemblance of the divine perfections1 the image of the ,almighty shining in the soul of man3 nay1 it is a real participation of his nature1 it is a beam of the eternal light1 a drop of that infinite ocean of goodness2 and they who are endued with it1 may be said to have ,god dwelling in their souls1 and ,christ formed within them4 ,what the natural life is4 #g4 ,before ,i descend to a more particular consideration of this1 it will be fit to speak a little of that natural or animal life which prevails in those who are strangers to the other3 and by this ,i understand nothing else1 but our inclination and propension towards those things1 which are pleasing to nature2 or self-love issuing forth1 and spreading itself into as many branches as men have several appetites and inclinations4 ,the root and foundation of the animal life ,i reckon to be sense1 as it is opposed to faith1 and importeth our perception of things1 that are either grateful or troublesome to us4 ,now these animal affections1 as they are implanted in us by nature1 are not vicious or blameable2 nay1 they are instances of the wisdom of the ,creator1 furnishing his creatures with such appetites as tend to the preservation and welfare of their lives4 ,these are instead of a law to the brute beasts1 whereby they are directed towards the ends for which they were made4 ,but man1 being made for higher purposes1 becomes criminal when he is transported by the inclinations of this lower life1 to neglect the more noble designs of his creation4 ,our natural affections are not wholly to be destroyed1 but to be over-ruled by a more excellent principle3 and the difference betwixt a religious and wicked man is1 that in the one the divine life bears sway2 in the other the animal prevails4 ,the different tendencies of the natural life4 #h4 ,but it is strange to observe to what different courses this natural principle carries those who are guided by it1 according to the divers circumstances that concur with it to determine them4 ,and the not considering this1 frequently occasions dangerous mistakes1 making men think well of themselves1 by reason of that seeming difference which is betwixt them and others4 ,whereas their actions all the while flow from one and the same original4 ,if we consider the natural temper of men1 we find some airy1 frolicksome1 and light1 which makes their behaviour extravagant and ridiculous2 whereas others are serious and severe1 and their whole carriage gains them reverence and esteem4 ,some are of a rugged1 and morose temper1 and can neither be pleased themselves1 nor endure that others should be so2 while others have a sweetness in their natures1 and find the greatest pleasure in the endearments of society1 and the mutual complacency of friends4 ,and it is well that nature hath provided this complectional tenderness1 to supply the defect of true charity in the world1 and to incline men to do something for one anothers welfare4 ,again1 in regard of education1 some have never been taught to follow any other rules1 than those of pleasure or advantage2 but others are enured to observe the strictest rules of decency and honour4 #i4 ,in fine1 it is no small difference in the deportment of mere natural men that arises from the strength or weakness of their judgment4 ,intemperance and lust1 injustice and oppression1 and all those other impieties which abound in the world1 are the effect of the animal life when it is neither over-powered by religion1 nor governed by natural reason8 ,but if it once take hold of reason1 and get judgment to be of its party1 it will disdain gross vice1 and spring up unto fair imitations of virtue4 ,but this is not all3 this natural principle1 by the help of reason1 may take a higher flight1 and come nigher to religion4 ,it may incline a man to the diligent study of divine truths3 for why should not these1 as well as other speculations1 be grateful to inquisitive minds8 ,it may make men zealous in maintaining and propagating such opinions as they have espoused4 ,it may make them delight to hear and compose excellent discourses about the matters of religion2 for eloquence is very pleasant1 whatever be the subject2 nay1 some it may dispose to a kind of devotion4 ,the glorious things that are spoken of heaven2 the similitudes made use of in scripture1 of crowns and scepters1 and rivers of pleasure1 may affect a man's fancy1 and make him wish to be there1 tho' he neither understand nor desire those spiritual pleasures which are shadowed forth by them3 and when such a person believes that ,christ has purchased those glorious things for him1 he may feel a kind of tenderness and affection1 and imagine he is mightily enamoured with him2 and yet all the while continue a stranger to the holy temper and spirit of the blessed ,jesus4 #aj4 ,to conclude1 there is nothing proper to make a man's life pleasant1 or himself eminent in the world2 but this natural principle1 assisted by reason1 may prompt him to it4 ,and though ,i do not condemn these things in themselves2 yet it concerns us nearly to know their nature1 both that we may keep within bounds1 and that we may learn never to value ourselves on the account of such attainments1 nor lay the stress of religion upon our natural appetites or performances4 ,wherein the divine life doth consist4 #aa4 ,it is now time to return to the consideration of that divine life1 that life which is hid with ,christ in ,god1 and therefore hath no glorious shew or appearance in the world1 but to the natural man seems mean and insipid4 ,as the animal life consists in that narrow love which is terminated on a man's self1 and in his propension to those things that are pleasing to nature2 so the divine life stands in an universal affection1 and in the mastery over our natural inclinations4 ,the root of the divine life is faith2 the chief branches are1 love to ,god1 charity to man1 purity and humility2 for 7as an excellent person observed7 however these names be common and vulgar1 yet do they carry such a mighty sense1 that the tongue of man or angel can pronounce nothing more weighty or excellent4 ,faith hath the same place in the divine life1 which sense hath in the natural2 being indeed a kind of sense1 or feeling persuasion of spiritual things3 it extends itself unto all divine truths2 but in our lapsed estate1 it hath a peculiar relation to the declarations of ,god's mercy to sinners thro' a ,mediator2 and therefore1 receiving its denomination from that principal object1 is ordinarily termed faith in ,jesus ,christ4 #ab4 ,the love of ,god is such a delightful sense of ,god's love to us1 as makes the soul resign itself wholly to him1 desiring above all things to please him1 and delighting in nothing so much as in communion with him1 and being ready to do or suffer any thing for his sake4 ,a soul thus possessed with divine love1 must needs be enlarged towards all mankind in sincere affection1 because of the relation they have to ,god1 being his creatures1 and having something of his image stamped upon them4 ,and this is that charity ,i named as the second branch of religion1 and under which all the parts of justice1 all the duties we owe to our neighbour1 are eminently comprehended4 ,for he who doth truly love all the world1 will be nearly concerned in the interest of every one1 and so far from wronging any person that he will resent any evil that befals others1 as if it happened to himself4 #ac4 ,by purity1 ,i understand such a disposition of mind1 as makes a man despise and abstain from all pleasures of sense or fancy1 which either are sinful in themselves1 or tend to extinguish or lessen our relish of more divine and intellectual pleasures4 ,it doth also infer a resoluteness to undergo all those hardships he may meet with in the performance of his duty2 so that not only charity and temperance1 but also ,christian courage and magnanimity1 may come under this head4 #ad4 ,humility imports a deep sense of our inward and outward sins1 and of our utter helplessness2 which is always accompanied with a profound submission to the will of ,god1 and deadness to the applause of men4 ,these are the highest perfections that men are capable of1 the foundation of heaven laid in the soul2 and he who hath attained them1 needs not desire to pry into the hidden rolls of ,god's decrees1 to know what is determined about his everlasting condition1 but he may find a copy of ,god's thoughts concerning him written in his own breast4 ,those beginnings of happiness which he feels in the conformity of the powers of his soul to the nature of ,god1 are a sure pledge that his felicity shall be perfected1 and continued to all eternity4 ,and it is not without reason that one said1 ,i had rather see the real impressions of a godlike nature upon my own soul1 than have a vision from heaven1 or an angel sent to tell me1 that my name was enrolled in the book of life4 ,religion better understood by actions than by words4 #ae4 ,when we have said all we can1 the secret mysteries of a divine life can never be sufficiently expressed3 nor can they be truly understood but by those that have a sense and relish of spiritual things4 ,there is a spirit in man1 and the inspiration of the ,almighty giveth this understanding4 ,the power and life of religion may be better expressed in actions than in words3 ,and therefore we may take the best measure of those gracious endowments1 from the deportment of those in whom they reside2 especially from the holy life of our blessed ,saviour1 a main part of whose business in this world was to teach by his practice what he required of others1 and to make his own conversation an exact resemblance of those unparalleled rules which he prescribed3 so that if ever true goodness was visible to mortal eyes1 it was when his presence beautified this lower world4 ,divine love exemplified in our ,saviour2 his diligence in doing ,god's will2 and his patience in bearing it4 #af4 ,that devout affection wherewith his blessed soul constantly burned towards his heavenly ,father1 expressed itself in an entire resignation to his will4 ,it was his very meat1 to do the will1 and finish the work of him that sent him4 ,this was the exercise of his childhood1 and the constant employment of his riper age4 ,he spared no pains while he was about his ,father's business2 but took such satisfaction in the performance of it1 that1 when being faint and weary with his journey1 he rested on ,jacob's well1 and intreated water of the ,samaritan woman2 the success of his conference with her1 and the accession that was made to the kingdom of ,god1 filled his mind with such delight1 as seemed to redound to his very body1 refreshing his spirits1 and making him forget his thirst1 and refuse the meat which he had sent his disciples to buy4 ,nor was he less patient and submissive in suffering the will of ,god1 than diligent in doing of it4 ,he endured the sharpest afflictions1 and extremest miseries that ever were inflicted on any mortal1 without a repining thought1 or discontented word4 ,for though he was far from a stupid insensibility1 and had as quick a sense of pain as other men1 and the deepest apprehension of what he was to suffer in his soul1 7as his bloody sweat1 and the sore amazement and sorrow which he professed1 do abundantly declare7 yet did he intirely submit to that severe dispensation of providence1 and willingly acquiesced in it4 ,his constant devotion4 #ag4 ,another instance of his love to ,god1 was his delight in conversing with him by prayer2 which made him frequently retire from the world1 and spend whole nights in that heavenly exercise2 though he had no sins to confess1 and but few secular interests to pray for3 which1 alas6 are almost the only things that are wont to drive us to our devotions4 ,nay1 we may say his whole life was prayer1 a constant course of communion with ,god4 ,if the sacrifice was not always offering1 yet was the fire still kept alive4 ,nor was he ever surprized with that dulness of spirit which we must many times wrestle with1 before we can be fit for the exercise of devotion4 ,his charity to men4 #ah4 ,in the second place ,i shall speak of love towards all men2 but he who would express it must transcribe the history of the gospel3 for scarce any thing is recorded to have been done or spoken by him1 which was not designed for the good of some one or other4 ,all his miraculous works were instances of his goodness1 as well as his power1 and they benefited those on whom they were wrought1 as well as amazed the beholders4 ,his charity was not confined to his kindred1 or relations2 nor was all his kindness swallowed up in the endearments of that peculiar friendship which he carried toward the beloved disciple4 ,but every one was his friend who obeyed his holy commands1 ,john xv4 #d4 and ,whosoever did the will of his ,father1 the same was to him as his brother1 and sister1 and mother4 #ai4 ,never was any unwelcome to him1 who came with an honest intention2 nor did he deny any request1 which tended to the good of those that asked it3 ,so that what was spoken of the ,roman ,emperor1 whom1 for his goodness1 they called the darling of mankind1 was really performed by him1 that never any departed from him with a heavy countenance1 except that rich youth1 ,mark x4 who was sorry to hear that the kingdom of heaven stood at so high a rate1 and that he could not save his soul and his money too4 ,the ingenuity that appeared in his first address1 had already procured some kindness for him2 for it is said1 ,and ,jesus beholding him1 loved him4 ,but must he for his sake cut out a new way to heaven1 and alter the nature of things2 which makes it impossible that a covetous man should be happy8 ,his meekness4 #bj4 ,and what shall ,i speak of his meekness1 who could encounter the monstrous ingratitude of that miscreant who betrayed him1 in no harsher terms than these1 ,judas betrayest thou the ,son of man with a kiss8 ,what further evidence could we desire of his fervent and unbounded charity1 than that he willingly laid down his life for his most bitter enemies1 and mingling his prayers with his blood1 besought the ,father that his death might not be laid to their charge1 but might become the means of eternal life1 to those very persons who procured it4 ,his purity4 #ba4 ,the third branch of the divine life is purity1 a neglect of worldly enjoyments and accommodations1 and a resolute enduring of all such troubles as we meet with in the doing of our duty4 ,now surely if ever any person was wholly dead to all the pleasures of the natural life1 it was the blessed ,jesus2 who seldom tasted them when they came in his way1 but never stept out of his road to seek them4 ,though he allowed others the comforts of wedlock1 and honoured marriage with his presence1 yet he chose the severity of a virgin life3 and though he supplied the want of wine with a miracle1 yet he would not work one for the relief of his own hunger in the wilderness4 ,so gracious was he in allowing others such gratifications1 as himself thought good to abstain from1 and supplying not only their pressing necessities1 but also their less considerable wants4 ,we many times hear of our ,saviour's sighs1 and groans1 and tears1 but never that he laughed1 so that through his whole life he answered that character given of him by the prophet1 ,a man of sorrows1 and acquainted with griefs4 ,nor were the troubles of his life other than matters of choice3 for never did there any appear on the stage of the world with greater advantages to have raised himself to the highest secular felicity4 ,he who could bring together such a prodigious number of fishes into his disciples net1 and at another time receive that tribute from a fish which he was to pay to the temple1 might easily have made himself the richest person in the world2 nay1 without any money1 he could have maintained an army powerful enough to have jostled ,csar out of his throne1 having oftner than once fed several thousands with a few loaves and small fishes3 but to shew how small esteem he had of all the enjoyments in the world1 he chose to live in so poor and mean a condition1 that though the foxes had holes1 and the birds of the air had nests1 yet he1 who was ,lord of all things1 had not where to lay his head4 ,he did not frequent the courts of princes1 nor affect the acquaintance of great ones2 but being reputed the son of a carpenter1 he had fishermen1 and other such poor people1 for his companions1 and lived at such a rate as suited with the meanness of that condition4 ,his humility4 #bb4 ,and thus ,i am brought unawares to speak of his humility1 the last branch of the divine life1 wherein he was a most eminent pattern to us1 that we might learn of him to be meek and lowly in heart4 ,i shall not now speak of that infinite condescension of the eternal ,son of ,god1 in taking our nature upon him2 but only reflect on his lowly deportment while he was in the world4 ,he had none of those sins and imperfections1 which may justly humble the best of men2 yet he was so entirely swallowed up with a deep sense of the infinite perfections of ,god1 that he appeared as nothing in his own eyes1 ,i mean so far as he was a creature4 ,he considered those eminent perfections which shined in his blessed soul as not his own1 but the gifts of ,god2 and therefore assumed nothing to himself for them1 but with the profoundest humility renounced all pretences to them4 ,hence did he refuse that ordinary compellation of good ,master1 from one1 who1 it seems1 was ignorant of his divinity3 ,why callest thou me good8 ,there is none good but ,god only4 ,as if he had said1 8,the goodness of any creature 7and such only thou takest me to be7 is not worthy to be named or taken notice of2 it is ,god alone who is originally and essentially good40 ,he never made use of his miraculous power for vanity or ostentation3 he would not gratify the curiosity of the ,jews with a sign from heaven1 some prodigious appearance in the air2 nor would he follow the advice of his countrymen and kindred1 who would have had all his great works performed in the eyes of the world1 for gaining him the greater fame4 ,when his charity had prompted him to the relief of the miserable1 his humility made him many times enjoin the concealment of the miracle2 and when the glory of ,god1 and the design for which he came into the world1 required the publication of them1 he ascribed the honour of all to his ,father1 telling them1 ,that of himself he was able to do nothing4 #bc4 ,i cannot insist on all the instances of humility in his deportment towards men2 his withdrawing himself when they would have made him a king2 his subjection1 not only to his blessed ,mother1 but to her husband1 during his younger years1 and his submission to all the indignities and affronts which his rude and malicious enemies put upon him3 the history of his holy life1 recorded by those who conversed with him1 is full of such passages as these2 and indeed the serious and attentive study of it1 is the best way to get right measures of humility1 and all the other parts of religion1 which ,i have been endeavouring to describe4 ,let me here subjoin a prayer that may be proper when one1 who had formerly entertained some false notions of religion1 begins to discover what it is4 ,a ,,prayer4 ,infinite and eternal ,majesty1 author and fountain of being and blessedness1 how little do we poor sinful creatures know of thee1 or the way to serve and please thee8 ,we talk of religion1 and pretend unto it2 but alas6 ,how few are there that know what it means8 ,how easily do we mistake the affections of our nature1 for those divine graces which alone are acceptable in thy sight8 ,it may justly grieve me to consider1 that ,i should have wandered so long1 and contented myself so often with vain shadows of religion2 yet ,i cannot but acknowledge and adore thy goodness1 who hast been pleased1 in some measure1 to open mine eyes1 and let me see what it is at which ,i ought to aim4 ,i rejoice to consider what mighty improvements my nature is capable of and what a divine temper doth shine in those whom thou causest to approach thee4 ,blessed be thine infinite mercy1 who sentest thine own ,son to dwell among men1 and instruct them by his example1 as well as his laws1 giving them a perfect pattern of what they ought to be4 ,o that the holy life of the blessed ,jesus may be always in my thoughts1 till ,i receive a deep sense and impression of those graces that shined so eminently in him2 and let me never rest1 till that new and divine nature prevail in my soul1 and ,christ be formed within me4 ,the excellency and advantage of ,religion4 #a4 ,,and now1 having discovered the nature of true religion1 let us fix our meditations a little on the excellency and advantages of it4 ,but what words can express that inward satisfaction1 those hidden pleasures1 which can never be rightly understood1 but by those who feel them8 ,a stranger intermeddleth not with their joy4 ,holiness is the right temper1 the vigorous and healthful constitution of the soul3 its faculties had formerly been enfeebled and disordered1 so that they could not exercise their natural functions2 it had wearied itself with endless tossings and rollings1 and was never able to find any rest4 ,now that distemper being removed1 it feels itself well2 there is a due harmony in its faculties1 and a sprightly vigour possesseth every part3 the understanding can discern what is good1 and the will can cleave unto it2 the affections are not tied to the motions of sense1 and the influence of external objects2 but are stirred by more divine impressions1 are touched with a sense of invisible things4 ,proverbs xiv4 #aj4 ,the excellency of divine love4 #b4 ,let us descend into a nearer view of religion1 in the several branches of it named before4 ,let us consider that love wherewith holy souls are united to ,god1 that we may see what excellency is involved in it4 ,love is that powerful passion1 by which all the faculties of the soul are determined1 and on which both its perfection and happiness depend4 ,the worth and excellency of a soul is to be measured by the object of its love4 ,he who loveth mean and sordid things1 doth thereby become base and vile2 but a noble and well placed affection advances the spirit to a conformity with the perfections which it loves4 ,the images of these frequently present to the mind1 and1 by a secret energy1 insinuate into the very constitution of the soul1 and mould and fashion it unto their own likeness4 ,hence we see how easily lovers or friends slide into the imitation of the persons whom they affect2 and how1 even before they are aware1 they begin to resemble them1 not only in the more considerable instances of their deportment1 but also in their voice and gesture1 and that which we call their mein and air3 and certainly we should as well transcribe the inward beauties of the soul1 if they were the object and motive of our love4 ,but as all the creatures we converse with have their mixture and alloy1 we are always in hazard to be corrupted by placing our affection on them3 passion easily blinds our eyes1 so that we first approve1 and then imitate the things that are blameable in them4 ,the true way to improve and ennoble our souls1 is by fixing our love on the divine perfections1 that we may have them always before us1 and derive an impression of them on ourselves2 and beholding1 with open face1 the glory of the ,lord1 may be changed into the same image1 from glory to glory4 ,he who hath raised his eyes towards that uncreated beauty and goodness1 and fixed his affection there1 is quite of another spirit1 of a more excellent and heroic temper than the rest of the world2 and cannot but infinitely disdain all mean and unworthy things1 will not entertain any low or base thoughts1 which might disparage his high and noble pretensions4 ,love is the greatest and most excellent thing we are masters of2 and therefore it is folly and baseness to bestow it unworthily4 ,it is indeed the only thing we can call our own2 other things may be taken from us by violence1 but none can ravish our love4 ,is any thing else be counted ours1 by giving our love1 we give all1 so far as we make over our hearts and wills1 by which we possess our other enjoyments4 ,it is not possible to refuse him any thing1 to whom1 by love1 we have given ourselves2 nay1 since it is the privilege of gifts1 to receive their value from the mind of the giver1 and not to be measured by the event1 but by the desire1 he who loveth1 may1 in some sense1 be said not only to bestow all that he hath1 but all things else which may make the beloved person happy2 since he doth heartily wish them1 and would really give them1 if they were in his power4 ,certainly therefore love is the worthiest present we can offer unto ,god1 and it is extremely debased when we bestow it another way4 #c4 ,when this affection is misplaced1 it doth often vent itself in such expressions1 as point at its proper object4 ,the blasphemous terms of adoration1 wherein men sometimes express their passion1 are the language of that affection which was designed for ,god2 as he who is accustomed to speak to some great person1 doth perhaps unawares accost another with those titles he was wont to give him3 ,but certainly that passion which accounteth its object a ,deity1 ought to be bestowed on him who really is so2 those unlimited submissions1 which debase the soul1 is directed to any other1 will exalt and ennoble it1 when placed here4 ,those chains and cords of love1 are infinitely more glorious than liberty itself2 this slavery is more noble than all the empires in the world4 ,the advantages of divine love4 #d4 ,again1 as divine love advances and elevates the soul1 so it is that alone which can make it happy4 ,the highest pleasures1 the most substantial delights1 that human nature is capable of1 are those which arise from a well-placed and successful affection4 ,that which imbitters love1 and makes it ordinarily a very troublesome passion1 is the placing it on those who have not worth enough to deserve it1 or gratitude to requite it1 or whose absence may deprive us of their converse1 or their miseries occasion our trouble4 ,to all these evils are they exposed1 whose chief affection is placed on creatures2 but the love of ,god delivers us from them all4 ,the worth of the object4 #e4 ,first1 ,love must needs be full of disquietude1 when there is not excellency in the object to answer the vastness of its capacity3 ,so violent a passion cannot but torment the spirit when it finds not wherewith to satisfy its cravings2 and indeed so large and unbounded is its nature3 that it must be extremely straitened1 when confined to any creature3 nothing below an infinite good can afford it room to stretch itself1 and exert its vigour and activity4 ,what is a little skin-deep beauty1 or some small degrees of goodness1 to satisfy a passion which was made for ,god8 ,no wonder lovers do so hardly suffer any rival1 and do not desire that others should approve their passion by imitating it3 ,they know the scantiness of the good which they love1 that it cannot suffice two1 being in effect too little for one4 ,hence love1 which is strong as death1 occasioneth jealousy1 which is cruel as the grave2 the coals whereof are coals of fire1 which hath a most violent flame4 #f4 ,but divine love hath no mixture of this gall4 ,when once the soul is fixed on that supreme good1 it finds so much goodness1 as doth not only satisfy its affection1 but overpower it too3 ,it finds all its love to be too languid for such an object1 and is only sorry that it can command no more3 ,it wishes for the flames of a ,seraph1 and longs for the time when it shall be wholly dissolved in love4 ,and because it can do so little itself1 it desires the assistance of the whole creation1 that angels and men would concur with it in the admiration and love of these infinite perfections4 ,the certainty to be beloved again4 #g4 ,again1 love is accompanied with trouble1 when it misses a suitable return of affection4 ,love is the most valuable thing we can bestow1 and by giving it1 we in effect give all that we have3 and therefore it must needs be afflicting1 to find so great a gift despised2 that the present which one hath made of his whole heart cannot obtain any return4 ,perfect love is a kind of wandering out of ourselves2 it is a sort of voluntary death1 wherein the lover dies to himself1 and all his own interests2 not thinking of them1 nor caring for them2 and minding nothing but how he may please the party whom he loves4 ,thus he is quite undone1 unless he meets with reciprocal affection2 he neglects himself1 and the other hath no regard to him3 ,but if he be beloved1 he is revived1 as it were1 and liveth in the soul and care of the person whom he loves4 ,and now he begins to mind his own concernments1 not so much because they are his1 as because the beloved is pleased to own an interest in them2 he becomes dear unto himself1 because he is so unto the other4 #h4 ,and herein the divine lover hath unspeakably the advantage1 having placed his affection on him whose nature is love1 whose goodness is as infinite as his being2 whose mercy prevented us1 when we were his enemies1 therefore cannot chuse but embrace us1 when we are become his friends4 ,it is impossible that ,god should deny his love to a soul devoted to him1 and which desires nothing so much as to please him4 ,he cannot disdain his own image1 nor the heart on which it is engraven4 ,love is all the tribute which we can pay him1 and it is the sacrifice which he will not despise4 ,the presence of the beloved person4 #i4 ,another thing which disturbs the pleasure of love1 and renders it a miserable and unquiet passion1 is absence from those we love4 ,it is not without a sensible affliction that friends part1 tho' for some little time3 ,but if death have made the separation1 as some time or other it must1 this occasions a grief scarce to be parallel'd by all the misfortunes of human life4 ,but1 ,o how happy are those who have placed their love on him1 who can never be absent from them6 ,they need but open their eyes1 and they shall every where behold the traces of his presence and glory1 and converse with him whom their soul loveth2 and this makes the darkest prison1 or wildest desart1 not only supportable1 but delightful to them4 ,the divine love makes us partake of an infinite happiness4 #aj4 ,in fine1 a lover is miserable1 if the person whom he loveth be so4 ,they who have made an exchange of hearts by love1 get thereby an interest in one another's happiness and misery2 and this makes love a troublesome passion1 when placed on earth4 ,the most fortunate person hath grief enough to mar the tranquillity of his friend3 and it is hard to hold out1 when we are attacked on all hands1 and suffer not only in our own person1 but in another's3 ,but if ,god be the object of our love1 we share in an infinite happiness4 ,we rejoice to behold the glory of ,god1 and receive comfort and pleasure from all the praises wherewith men and angels extol him4 ,it delights us beyond expression to consider1 that the ,beloved of our souls is infinitely happy in himself1 and that all his enemies cannot shake or unsettle his throne3 ,that our ,god is in the heavens1 and doth whatever pleaseth him4 ,behold1 on what sure foundations his happiness is built1 whose soul is possessed with divine love1 whose will is transformed into the will of ,god1 and whose sole desire is1 that his ,maker should be pleased6 ,o the peace1 the rest1 the satisfaction1 that attendeth such a temper of mind6 ,he that loveth ,god finds sweetness in every dispensation4 #aa4 ,what an infinite pleasure must it needs be1 thus as it were to lose ourselves in him2 and1 being swallowed up in the overcoming sense of his goodness1 to offer ourselves a living sacrifice1 always ascending unto him in flames of love8 ,never doth a soul know what solid joy is1 till it give itself up unto the author of its being1 and feel itself become a devoted thing2 and can say1 from an inward sense and feeling1 ,my ,beloved is mine1 and ,i am his3 ,i am content to be any thing for him1 and care not for myself1 but that ,i may serve him4 ,a person moulded into this temper1 finds pleasure in all the dispensations of providence3 temporal enjoyments have another relish1 when he tastes the divine goodness in them1 and considers them as tokens of love sent by his dearest ,lord and ,maker3 and chastisements hereby lose their sting2 the rod1 as well as the staff1 comfort him3 he rejoices1 that though ,god does not the will of such a worthless creature as himself1 yet he accomplishes his own designs2 which are infinitely more holy and wise4 ,the duties of religion are delightful to him4 #ab4 ,the exercises of religion1 which to others are insipid1 yield the highest pleasure to souls possessed with divine love3 they rejoice when they are called to go up to the house of the ,lord1 that they may see his power and his glory1 as they have formerly seen it in his sanctuary4 ,they never think themselves so happy1 as when1 having retired from the world1 they have placed themselves in the presence of ,god1 and entertain communion with him3 they delight to adore his perfections1 and recount his favours2 and to protest their affection to him1 and tell him a thousand times that they love him2 to lay out their troubles or wants before him1 and disburthen their hearts in his bosom4 ,repentance itself is a delightful exercise1 when it floweth from the principle of love4 ,there is a secret sweetness which accompanies those tears of remorse1 those meltings of a soul returning unto ,god1 and lamenting its former unkindness4 ,psalms lxiii4 #b4 #ac4 ,the severities of a holy life1 and that constant watch which we are obliged to keep over our hearts and ways1 are troublesome to those who are only ruled by an external law1 and have no law in their minds inclining them to their duty4 ,but where divine love possesseth the soul1 it stands as centinel to keep out every thing that may offend the ,beloved4 ,it complieth chearfully1 not only with explicit commands1 but with the most secret notices of the ,beloved's pleasure2 and is ingenious in discovering what will be most grateful and acceptable unto him4 ,it makes mortification and self-denial change their harsh and dreadful names1 and become easy1 sweet and delightful things4 ,the excellency of charity4 #ad4 ,the next branch of the divine life is universal love to man4 ,the excellency of this grace will be easily acknowledged2 for what can be more noble than a heart enlarged to embrace the whole world8 ,whose wishes and designs are levelled at the welfare of the universe1 which considereth every man's interest as its own8 ,he1 who loveth his neighbour as himself1 can never entertain any base or injurious thought1 or be wanting in any expressions of bounty4 ,he had rather suffer a thousand wrongs1 than be guilty of one2 and never accounts himself happy1 but when some one or other hath been benefited by him4 ,the malice or ingratitude of men is not able to resist his love4 ,he overlooks their injuries1 and pities their folly1 and overcomes their evil with good2 and never designs any other revenge against his most bitter and malicious enemies1 than to put all the obligations he can upon them1 whether they will or not4 ,this inward goodness and benignity of spirit reflects a sweetness and serenity upon the very countenance1 and makes it amiable and lovely3 it inspires the soul with a noble resolution and courage1 and makes it capable of enterprising and effecting the highest things3 those heroic actions which we are wont to read with admiration1 have1 for the most part1 been the effects of the love of one's country1 or of particular friendships2 and certainly a more extensive affection must be much more powerful and efficacious4 ,the pleasure that attends it4 #ae4 ,again1 as charity flows from an excellent temper1 so it is accompanied with the greatest satisfaction4 ,it delights the soul to feel itself thus enlarged2 to be delivered from those disquieting passions1 malice1 hatred1 and envy2 and to become gentle1 sweet1 and benign4 ,had ,i my choice of all things for my present felicity1 ,i would pitch upon this1 to have my heart possessed with the greatest kindness and affection towards all men4 ,i am sure this would make me partake in all the happiness of others1 their inward endowments1 and outward prosperity4 ,and though ,i should frequently meet with occasions of grief1 yet there is a sweetness in commiseration1 which makes it infinitely more desirable than a stupid insensibility4 ,and the consideration of that infinite goodness and wisdom1 which govern the world1 might repress any excessive trouble for particular calamities that happen in it4 ,certainly1 next to the love of ,god1 that ardent affection wherewith blessed souls embrace one another1 is justly to be reckoned as the greatest felicity of those regions above4 ,and did it universally prevail in the world1 it would anticipate that blessedness1 and make us taste the joys of heaven upon earth4 ,the excellency of purity4 #af4 ,a third branch of religion is purity2 a contempt of sensual pleasures1 and resoluteness to undergo those troubles and pains we may meet with in the performance of our duty4 ,now1 the naming of this may suffice to recommend it as a most excellent quality4 ,there is no slavery so base1 as that whereby a man becomes a drudge to his own lusts4 ,never can that person be capable of any thing noble1 who is sunk in the gross pleasures of sense1 or bewitched with the airy gratifications of fancy4 ,but the religious soul is of a more sublime and divine temper4 ,it knows it was made for higher things1 and scorns to step aside one foot out of the ways of holiness1 for obtaining any of these4 ,the delight it affords4 #ag4 ,and this purity is accompanied with a great deal of pleasure4 ,whatsoever defiles the soul disturbs it too4 ,all impure delights have a sting in them1 and leave smart and trouble behind them4 ,excess and intemperance1 and all inordinate lusts1 are so much enemies to the health of the body1 and the interests of this present life1 that a little consideration might oblige any rational man to forbear them on that very score4 ,and if the religious person go higher1 and do not only abstain from noxious pleasures1 but neglect those that are innocent1 this is not to be looked upon as any uneasy restraint1 but as the effect of better choice3 his mind is so taken up with sublime delights1 that he cannot be concerned in these4 ,any person that is engaged in a violent affection1 will easily forget his ordinary gratification2 will be little curious about his diet1 or his bodily ease1 or the divertisements he was wont to delight in4 ,no wonder then1 if souls1 overpowered with divine love1 despise inferior pleasures1 and be almost ready to grudge the body its necessary attendance for the common accommodations of life1 judging all these impertinent to their main happiness1 and those higher enjoyments they are pursuing4 ,as for the hardships they may meet with1 they rejoice in them1 as opportunities to testify their affection3 and since they are able to do so little for ,god1 they are glad of the honour to suffer for him4 ,the excellency of humility4 #ah4 ,the last branch of religion is humility2 and however1 to vulgar eyes1 this may appear a despicable quality1 yet1 really1 the soul of man is not capable of a higher and more noble endowment4 ,it is a silly ignorance that begets pride2 but humility arises from a nearer acquaintance with excellent things1 which keeps men from doating on trifles1 or admiring themselves because of some petty attainments4 ,i know not what thoughts people may have of humility1 but ,i see almost every person pretending to it1 and shunning such expressions and actions as may make them be accounted arrogant and presumptuous2 so that those who are most desirous of praise1 are loth to commend themselves4 ,what are all those compliments and modes of civility so frequent in our ordinary converse1 but so many protestations of the esteem of others1 and the low thoughts we have of ourselves8 ,and must not humility be an excellent endowment1 when the very shadows of it are so necessary a part of good breeding8 8frequently0 replaced with 8frequent0 per ,errata ,the pleasure and sweetness of an humble temper4 #ai4 ,again1 this grace is accompanied with a great deal of happiness4 ,the proud person is a trouble to all that converse with him1 but most of all to himself4 ,every thing is enough to vex him2 but scarce any thing sufficient to please him4 ,but the humble person hath the advantage when he is despised1 that none can think more meanly of him than he doth of himself2 and as he is less affected with injuries1 so he is less obnoxious to them4 ,contention1 which cometh of pride1 betrays a man into a thousand inconveniences1 which those of a meek and lowly temper seldom meet with4 ,true humility begets veneration among wise men1 whilst pride defeateth its own design1 and depriveth a man of that honour it makes him pretend to4 8inconvenices0 replaced with 8inconveniences0 #bj4 ,and the exercises of humility which relate to ,god1 are accompanied with the greatest satisfaction4 ,it is impossible to express the delight which religious persons feel in the lowest prostrations of their soul before ,god2 when having a deep sense of the divine ,majesty1 they sink 7if ,i may so speak7 to the bottom of their beings1 and vanish and disappear in the presence of ,god1 by a serious and affectionate acknowledgement of their own nothingness2 when they understand the full sense of the psalmist's exclamation1 ,lord1 what is man8 ,and can utter it with the same affection4 ,never did any haughty person receive the praises of men with so much pleasure as the humble renounce them1 ,not unto us1 ,o ,lord1 not unto us1 but unto thy name give glory4 #ba4 ,thus ,i have spoken something of the excellencies and advantages of religion in its several branches4 ,let us acquaint ourselves with it1 and experience will teach us more than all that ever hath been spoken or written concerning it4 ,if we may suppose the soul to be already awakened unto some longing desires after so great a blessedness1 it will be good to give them vent1 and suffer them to issue forth in some such aspirations as these4 ,a ,,prayer4 ,,good ,god6 what a mighty felicity is this to which we are called8 ,how graciously hast thou joined our duty and happiness together1 and prescribed that for our work1 the performance whereof is a great reward8 ,and shall such silly worms be advanced to so great a height8 ,wilt thou allow us to raise our eyes to thee8 ,wilt thou admit and accept our affection8 ,shall we receive the impression1 of thy divine excellencies1 by beholding and admiring them1 and partake of thy infinite blessedness and glory1 by loving thee1 and rejoicing in them8 ,o the happiness of those souls that are disintangled from every narrow good2 whose understandings are enlightened by the holy ,spirit1 and their wills enlarged to the extent of thine2 who love thee above all things1 and all mankind for thy sake6 ,i am persuaded1 ,o ,god1 ,i am persuaded1 that ,i can never be happy1 till my corrupt affections be mortified1 and the pride and vanity of my spirit subdued1 and till ,i come seriously to despise the world1 and think nothing of myself4 ,but ,o when shall it once be8 ,o when wilt thou come unto me1 and satisfy my soul with thy likeness1 making me holy as thou art holy1 even in all manner of conversation8 ,hast thou given me a prospect of so great a felicity1 and wilt thou not bring me unto it8 ,hast thou excited these desires in my soul1 and wilt thou not also satisfy them8 ,o teach me to do thy will1 for thou art my ,god2 thy ,spirit is good1 lead me unto the land of uprightness4 ,quicken me1 ,o ,lord1 for thy name's sake1 and perfect that which concerneth me4 ,thy mercy1 ,o ,lord1 endureth for ever1 forsake not the work of thine own hands4 ,the despondent thoughts of some newly awakened to a right sense of things4 #a4 ,i ,,have hitherto considered wherein true religion consists1 and how desirable a thing it is2 but when one sees how infinitely distant he is from it1 he may perhaps be ready to despond2 he may sit down in sadness1 and bemoan himself1 and say1 in the anguish of his spirit1 8,they are happy indeed whose souls enjoy the divine life1 who are thus renewed in the spirit of their minds2 but alas6 ,i am quite of another constitution4 ,if outward observances could have done1 ,i might have hoped to acquit myself3 but since nothing but a new nature can serve1 what am ,i able to do8 ,i could give all my goods to the poor1 but cannot command that love1 without which this would profit me nothing4 ,this gift of ,god cannot be purchased with money4 ,if a man should give all the substance of his house for love1 it would be utterly contemned4 ,i could pine my body2 but ,i cannot starve my corruptions1 nor wean my affections from earthly things4 ,i am many times convinced of my own vileness2 but this rather begets discontent in me1 than true humility2 and though ,i should come to think meanly of myself1 yet ,i cannot endure that others should think so too4 ,in a word1 when ,i reflect on my most specious attainments1 ,i have reason to suspect that they are all but the effects of nature2 and sin is so powerful and so deeply rooted in me1 that ,i can never hope to be delivered from it4 ,i may toss and turn as a door on the hinges1 but can never get clear off2 so that all the advantage ,i can draw from the discovery of religion1 is but to see1 at a huge distance1 that felicity which ,i am not able to reach2 like a man in a shipwreck1 who discerns the land1 and envies the happiness of those there1 but cannot himself get ashore40 8auguish0 replaced with 8anguish0 ,acts viii4 #bj4 ,canticles viii4 #g4 ,the unreasonableness of these fears4 #b4 ,these1 or such-like thoughts1 may arise in the minds of those who begin to conceive the nature and excellency of religion4 ,they have spied the land1 and seen that it is exceeding good1 that it floweth with milk and honey2 but they find they have the children of ,anak to grapple with1 powerful corruptions to overcome1 and they fear they shall never prevail against them4 ,but why should we give way to such discouraging suggestions8 ,why should we entertain such unreasonable fears1 which damp our spirits and weaken our hands1 and augment the difficulties of our way8 ,let us encourage ourselves with those mighty aids we are to expect in this spiritual warfare2 for greater is he that is for us1 than all that can rise up against us4 ,the eternal ,god is our refuge1 and underneath are the everlasting arms4 ,let us be strong in the ,lord1 and the power of his might2 for he it is that shall tread down our enemies4 ,god hath a tender regard to the souls of men1 and is infinitely willing to promote their welfare4 ,he hath condescended to our weakness1 and declared with an oath1 that he hath no pleasure in our destruction4 ,there is no such thing as despite in the bosom of that ever blessed being1 whose name and nature is love4 ,he created us at first in a happy condition1 and now when we are fallen from it1 he hath laid help upon one that is mighty to save1 hath committed the care of our souls to no meaner a person than the eternal ,son of his love4 ,it is he that is the captain of our salvation1 and what enemies can be too strong for us1 when we are fighting under his banner8 ,did not the ,son of ,god come down from the bosom of his ,father1 and pitch his tabernacle amongst men1 that he might recover them to the divine life1 and restore the image of ,god in their souls8 ,all the mighty works he performed1 all the afflictions he sustained1 had this for their scope and design3 for this did he labour and toil2 for this did he bleed and die4 ,he was with child1 he was in pain1 and hath he brought forth nothing but wind8 ,hath he wrought no deliverance in the earth8 ,shall he not see of the travail of his soul8 ,certainly it is impossible that this great contrivance of heaven should prove abortive1 that such a mighty undertaking should miscarry4 ,it hath already been effectual for the salvation of many thousands1 who were once as far from the kingdom of heaven as we4 ,and our high priest continueth for ever1 and is able to save them to the uttermost that come unto ,god by him4 ,he is tender and compassionate2 he knoweth our infirmities1 and had experience of our temptations4 ,a bruised reed will he not break1 and smoaking flax will he not quench1 till he send forth judgment unto victory4 ,he hath sent out his ,holy ,spirit1 whose sweet but powerful breathings are still moving up and down in the world1 to quicken the souls of men1 and awaken them unto the sense and feeling of those divine things for which they were made4 ,he is ready to assist such weak and languishing creatures as we are1 in our essays towards holiness4 ,and when once it hath taken hold of a soul1 and kindled in it the smallest spark of divine love1 will he not preserve and cherish1 and bring it forth into a flame1 which many waters shall not quench4 ,whenever this day begins to dawn1 and the day-star to rise in their heart1 it will dispel the powers of darkness1 and make ignorance and folly1 and all corrupt affections1 flee away as fast before it as the shades of night1 when the sun cometh out of his chambers4 ,for the path of the just is as the shining light1 which shineth more and more unto the perfect day4 ,they shall go on from strength to strength1 till every one of them appear before ,god in ,sion4 ,psalms lxxxix4 #ai4 ,isaiah xxvi4 #ah4 ,isaiah liii4 #aa4 ,hebrews vii4 #bd1 #be4 ,matthew xii4 #bi4 ,canticles viii4 #g4 #b ,peter i4 #ai4 ,proverbs iv4 #ah4 ,psalms lxxxiv4 #g4 #c4 ,why should we think it impossible that true goodness and universal love should come to sway and prevail in our souls8 ,is not this their primitive condition1 as they came out of the hands of their maker8 ,sin and corruption are but usurpers2 and though they have long kept the possession1 yet from the beginning it was not so4 ,that inordinate self-love which one would think were interwoven with our nature1 is nevertheless of foreign extraction1 and had no place at all in the state of integrity4 ,we have still so much reason left as to condemn it4 ,our understandings are easily convinced that we ought to be wholly devoted to him from whom we have our being1 and to love him infinitely more than ourselves1 who is infinitely better than we4 ,and our wills would readily comply with this1 if they were not disordered and out of tune4 ,and is not he who made our souls able to mend them again8 ,shall we not be able1 by his assistance1 to vanquish and expel those violent intruders1 and turn unto flight the armies of the aliens4 ,hebrews xi4 #cd4 #d4 ,no sooner shall we take up arms in this holy war1 but we shall have all the saints on earth1 and all the angels in heaven engaged on our side4 ,the holy church throughout the world is daily interceding with ,god for the success of all such endeavours4 ,and doubtless those heavenly hosts above1 are nearly concerned in the interests of religion1 and infinitely desirous to see the divine life prevailing in this inferior world1 and that the will of ,god may be done by us on earth1 as it is done by them in heaven4 ,may we not then encourage ourselves1 as the prophet did his servant1 when he shewed him the horses and chariots of fire1 ,fear not1 for they that be with us1 are more than they that are against us8 #b ,kings vi4 #af1 #ag4 ,we must do what we can1 and depend on the divine assistance4 #e4 ,away then with all desponding thoughts4 ,to undertake vigorously1 and rely confidently on the divine assistance1 is more than half the conquest3 ,let us arise and be doing1 and the ,lord will be with us4 ,it is true1 religion in the souls of men is the immediate work of ,god1 and all our natural endeavours can neither produce it alone1 nor merit those supernatural aids by which it must be wrought4 ,the ,holy ,ghost must come upon us1 and the power of the ,highest overshadow us1 before that holy thing can be begotten1 and ,christ formed in us4 ,but yet we must not expect that this work should be done without any endeavours of our own2 we must not lie loitering in the ditch1 and wait till omnipotence pull us thence2 no1 no1 we must bestir ourselves1 and actuate these powers which we have already received4 ,we must put forth ourselves to our utmost capacities1 and then our labour shall not be vain in the ,lord4 ,all the art and industry of man cannot form the smallest herb1 or make a stalk of corn to grow in the field4 ,it is the energy of nature1 and the influences of heaven1 which produce this effect4 ,it is ,god who causeth the grass to grow1 and herb for the service of man2 and yet nobody will say that the labours of the husbandman are useless or unnecessary4 ,so likewise the human soul is immediately created by ,god2 it is he who both formeth and enliveneth the child1 and yet he hath appointed the marriage-bed as the ordinary means for the propagation of mankind3 and so1 though there must intervene a stroke of omnipotence to effect this mighty change in our souls2 yet ought we to do what we can1 that we may be more ready to receive the seeds of grace and the dew of heaven4 ,it is true1 ,god hath been found of some who sought him not2 he hath cast himself in their way who were quite out of his2 he hath laid hold upon them1 and stopt their course on a sudden2 for so was ,st4 ,paul converted in his journey to ,damascus4 ,but certainly this is not ,god's ordinary method of dealing with men3 though he hath not tied himself to means1 yet he hath tied us to the use of them2 and we have never more reason to expect the divine assistance1 than when we are doing our utmost endeavours4 ,it shall therefore be my next work to shew what course we may take for attaining that blessed temper ,i have described4 #a ,chronicles xxii4 #af4 #a ,corinthians xv4 #eh4 ,psalms civ4 #ad4 ,we must shun all manner of sin4 #f4 ,now if we desire to have our souls moulded to this holy frame1 and have ,christ formed in our hearts1 we must carefully avoid all sinful practices4 ,there can be no treaty of peace1 till we lay down these weapons of rebellion wherewith we fight against heaven2 nor can we expect to have our distempers cured1 if we be daily feeding on poison4 ,every wilful sin gives a mortal wound to the soul1 and puts it at a greater distance from ,god4 ,and we can never hope to have our hearts purified from corrupt affections1 till our hands are cleansed from vicious actions4 ,we must know what things are sinful4 #g4 ,and1 first1 ,let us inform ourselves well what those sins are from which we ought to abstain4 ,and here we must not take our measures from the maxims of the world1 or the practices of those whom in charity1 we account good men4 ,most people have very light apprehensions of these things1 and are not sensible of any fault1 unless it be gross4 ,and those who are more serious1 many times allow themselves too great latitude4 ,alas6 how much pride1 and vanity1 and passion2 how much weakness and folly doth every day show itself in their converse and behaviour6 ,it may be they are humbled for it1 and striving against it1 but the progress is so small1 and their failings so many1 that we had need to chuse an exacter pattern4 ,every one of us must answer for himself1 and the practice of others will never warrant and secure us4 ,it is the highest folly to regulate our actions by any other standard1 than that by which they must be judged4 ,if ever therefore we would cleanse our way1 it must be by taking heed thereto according to the word of ,god4 ,and that word which is quick and powerful1 and sharper than any two-edged sword1 piercing even to the dividing asunder of soul and spirit1 and of the joints and marrow1 will certainly discover many things to be sinful1 which pass for very innocent in the eyes of the world4 ,let us therefore imitate the psalmist1 who saith1 ,concerning the works of men1 by the words of thy lips1 ,i have kept myself from the path of the destroyer4 ,let us acquaint ourselves well with the holy laws of our religion3 let us consider the discourses of our blessed ,saviour1 7especially that divine sermon on the mount7 and the writings of his holy apostles2 where an unbiassed mind may clearly discern those bounds by which our actions ought to be confined3 and then let us never look upon any sin as light and inconsiderable1 but be fully persuaded1 that the smallest is infinitely heinous in the sight of ,god1 and prejudicial to the souls of men3 and that if we had the right sense of things1 we should be as deeply affected with the least irregularities1 as now we are with the greatest crimes4 ,psalms cxix4 #i4 ,hebrews iv4 #ab4 ,psalms xvii4 #d4 ,we must resist temptations4 #h4 ,among those things which we discover to be sinful1 there will be some to which1 through our nature1 or long custom1 we are so wedded1 that it will be like cutting of the right-hand1 or pulling out the right-eye1 to abandon them4 ,but must we therefore sit down and wait till all difficulties be over1 and every temptation be gone8 ,this were to imitate the fool in the poet1 who stood the whole day at the river-side1 till all the water should run by4 ,we must not indulge our inclinations1 as we do little children1 till they grow weary of the thing they are unwilling to let go4 ,we must not continue our sinful practices1 in hopes that the divine grace will one day over-power us4 #i4 ,if the heinous nature of sin cannot affect us1 at least we may be frighted by its dreadful consequences4 ,that selfish principle which pusheth us forward to sinful pleasures1 may make us loath to buy them at the rate of everlasting misery4 ,let us therefore accustom ourselves to consider seriously what a fearful thing it must be to offend that infinite ,being1 on whom we depend every moment2 who needs but withdraw his mercies to make us miserable1 or his assistance to make us nothing4 ,let us remember the shortness and uncertainty of our lives1 and that after we have taken a few turns more in the world1 and conversed a little longer amongst men1 we must all go down to the dark and silent grave1 and carry nothing along with us but anguish and regret for all our sinful enjoyments4 ,what horror must then seize the guilty soul1 to find itself naked and all alone before the impartial judge of the world1 to render an exact account1 not only of its more considerable transactions1 but of every word that the tongue hath uttered1 and the most secret thought that ever passed through the mind8 ,let us represent to ourselves the terrors of that dreadful day1 when the foundations of the earth shall be shaken1 the heavens shall pass away with a great noise1 and the elements shall melt with fervent heat4 ,the present frame of nature shall be dissolved1 and our eyes shall behold the blessed ,jesus1 7who came once into the world in all humility to visit us1 to purchase pardon for us1 and beseech us to accept of it7 now appearing in the majesty of his glory1 and descending from heaven in flaming fire1 to take vengeance on those that have despised his mercy4 ,then all the hidden things of darkness shall be brought to light1 and the counsels of the heart made manifest4 ,then those secret impurities and subtle frauds whereof the world did never suspect us1 shall be exposed and laid open to public view2 and many thousand actions which we never dreamed to be sinful1 shall be charged home upon our consciences1 with such evident convictions of guilt1 that we shall neither be able to deny1 or excuse them4 ,then shall all the angels in heaven1 and all the saints that ever lived on the earth1 approve that dreadful sentence which shall be passed on wicked men2 and those who loved and esteemed them when in the world1 shall look upon them with indignation and abhorrence4 #b ,peter iii4 #aj4 #a ,corinthians iv4 #e4 #aj4 ',tis true1 this is a melancholy subject2 there is horror in the consideration of it3 but sure it must be infinitely more dreadful to endure it2 and such thoughts as these may be useful to fright us from the courses that would lead us thither4 ,how fond soever we may be of sinful pleasures1 we shall startle when pressed with that question1 ,who can dwell with everlasting burnings4 ,isaiah xxxiii4 #ad4 ,we must keep a constant watch over ourselves4 #aa4 ,but it will not suffice to consider those things once and again1 nor to form some resolutions of abandoning our sins1 unless we maintain a constant guard1 and be constantly watching against them4 ,sometimes the mind is awakened1 and we resolve to reform3 but alas6 it presently falleth asleep1 and we lose that prospect which we had1 and then temptations take the advantage2 they solicit us continually1 and frequently engage our consent before we are aware4 ,it is the folly and ruin of most people to live at adventure1 seldom considering what they are about to say or do4 ,if we would have our resolutions take effect1 we must take heed unto our ways1 set a watch before the door of our lips1 and examine the motions that arise in our heart1 whence they come1 and whither they go2 whether it be pride or passion1 or any corrupt humour1 that prompteth us to any design1 and whether ,god will be pleased with it8 ,and if we have no time for long reasonings1 let us at least turn our eyes towards ,god1 and place ourselves in his presence1 to ask his leave and approbation for what we do4 ,let us consider ourselves under the all-seeing eye of that divine majesty1 as in the midst of an infinite globe of light2 which compasseth us about both behind and before1 and pierceth to the inmost corners of our soul4 ,the sense of the divine presence is a ready means1 both to discover what is unlawful1 and to restrain us from it4 ,there are some things a person could make a shift to defend1 and yet he dares not look ,god in the face1 and adventure upon them4 ,if we look unto him we shall be lightned2 if we set him always before us1 he will guide us by his eye1 and instruct us in the way wherein we ought to walk4 ,we must often examine our actions4 #ab4 ,this care and watchfulness over our actions1 must be seconded by frequent and serious reflections upon them2 not only that we may obtain the divine mercy2 but that we may strengthen our resolutions1 and learn to decline or resist temptations4 ,it is an advice worthy of a ,christian1 though it first dropped from a ,heathen pen1 that before we betake ourselves to rest1 we renew and examine all the passages of the day1 that we may redress what we find to have been amiss1 and make the shipwrecks of one day be as marks to direct our course in another4 ,but1 withal1 we must not forget to implore the divine assistance1 especially against those sins that most easily beset us3 and though our hearts are not yet moulded into that spiritual frame1 yet methinks such considerations as have been proposed may stir us up to some seriousness1 and make our prayers against it as earnest1 at least1 as they are wont to be against other calamities2 and ,i doubt not but ,god1 who heareth the cry of the ravens1 will have some regard even to such petitions as proceed from those natural passions which himself hath implanted in us4 ,it is fit to restrain ourselves in many lawful things4 #ac4 ,thus we are to make the first essay for recovering the divine life1 by restraining the natural inclinations1 that they break not out into sinful practices4 ,but ,christian prudence will teach us to abstain from gratifications that are not simply unlawful2 and that not only that we may secure our innocence1 which would be in continual hazard1 if we should strain our liberty to the utmost point2 but also that we may teach our appetites to obey1 as prudent parents deal with their children1 who cross their wills in many little things1 to make them manageable in more considerable instances4 ,he who would mortify the pride and vanity of his spirit1 should stop his ears to the most deserved praises1 and sometimes forbear his just vindication1 from the censures and aspersions of others4 ,he who would check a revengeful humour1 would do well to deny himself the satisfaction of representing to others the injuries he hath sustained4 ,and if we would so take heed to our ways1 that we sin not with our tongue1 we must accustom ourselves to solitude and silence4 ,thus we may make our appetites more moderate in their cravings1 by accustoming them to frequent refusals2 but it is not enough to have them under violence and restraint4 ,we must strive to put ourselves out of love with the world4 #ad4 ,our next essay must be to possess our minds with a deep persuasion of the vanity and emptiness of worldly enjoyments4 ,this is an ordinary theme1 but alas6 how few understand and believe what they say8 ,these notions float in our brains1 and come sliding off our tongues1 but we have no deep impression of them on our spirits4 ,we feel not the truth which we pretend to believe4 ,we can tell that all the glory and splendor1 all the pleasures of the world1 are vanity and nothing2 and yet these nothings take up all our thoughts1 and engross all our affections4 ,perhaps sometimes we resolve to be no longer deluded with them2 but these thoughts seldom outlive the next temptation4 ,and after we have been frustrated a thousand times1 we must continually be repeating the experiment4 ,the least difference of circumstances is enough to make us expect that satisfaction in one thing1 which we missed in another4 ,but had we once a real contempt of worldly things1 this were a considerable advancement in our way4 ,the soul of man is of a vigorous and active nature1 and hath in it an unextinguishable thirst1 an immaterial kind of fire1 always catching at some object or other1 in conjunction wherewith it thinks to be happy3 and were it once rent from the world1 it would search after some higher object1 to satisfy its importunate cravings4 ,the love of the world and the love of ,god1 are like the scales of a balance1 as the one falleth the other doth rise4 ,it therefore nearly concerns us to be convinced of the emptiness and vanity of creature enjoyments4 ,let us seriously consider what our reason and faith1 our own experience1 and the observation of others suggest4 ,amidst all our pursuits and designs1 let us stop and ask ourselves1 for what end is this8 ,at what do ,i aim8 ,can the gross pleasures of sense1 or a heap of white or yellow earth1 or the esteem of silly creatures like myself1 satisfy an immortal soul8 ,have ,i not tried these things already8 ,will they have a higher relish1 and yield me more contentment to-morrow than yesterday1 or the next year than they did the last8 ,there may be some little difference between that which ,i am now pursuing1 and that which ,i enjoyed before3 but sure my former enjoyments did shew as pleasant1 and promise as fair before ,i attained them4 ,like the rainbow1 they looked very glorious at a distance1 but when ,i approached1 ,i found nothing but emptiness and vapour4 ,o what a poor thing would the life of man be1 if it were capable of no higher enjoyments6 8look0 replaced with 8looked0 per ,errata ,we must do those outward actions that are commanded4 #ae4 ,when our inclinations towards worldly things are in some measure subdued1 we must proceed conscientiously to perform those duties which religion requires4 ,if we cannot get our inward dispositions presently changed1 let us study at least to regulate our outward deportment3 if our hearts be not yet inflamed with divine love1 let us however own our allegiance to that infinite ,majesty1 by attending his service1 and listening to his word2 by speaking reverently of his name2 and praising his goodness1 and exhorting others to serve and obey him4 ,if we want that charity1 and those bowels of compassion which we ought to have towards our neighbours1 yet must we not omit any occasion of doing them good4 ,if our hearts be haughty and proud1 we must nevertheless study a modest and humble deportment4 ,these external performances are of little value in themselves1 yet may they help us forward to better things4 ,it is always good to be doing what we can1 for then ,god is wont to assist our feeble endeavours4 ,nor need we fear the imputation of hypocrisy1 though our actions thus somewhat out-run our affections1 seeing they still proceed from a sense of our duty1 and our design is not to appear better than we are1 but that we may really become so4 8require0 replaced with 8requires0 per ,errata 8owe0 replaced with 8own0 per ,errata ,we must endeavour to form internal acts of devotion1 charity1 c4 #af4 ,moreover1 let us be often lifting up our hearts to ,god2 and if we do not say that we love him above all things1 let us at least acknowledge that it is our duty1 and would be our happiness so to do4 ,let us lament the dishonour done him by sinful men1 and applaud the praises that are given him by that glorious company above4 ,let us yield ourselves up to him a thousand times1 to be governed by his laws1 and disposed of at his pleasure3 and though our stubborn heart start back1 yet let us tell him we are convinced that his will is always just and good2 and therefore desire him to do with us whatsoever he pleaseth1 whether we will or not4 ,thus should we exercise ourselves unto godliness3 and when we are employing the powers that we have1 the ,spirit of ,god is wont to strike in1 and elevate these acts of our soul beyond the pitch of nature1 and give them a divine impression4 ,consideration a great instrument of religion4 #ag4 ,i shall mention but two other helps2 and the first is1 deep and serious consideration4 99,the assent which is ordinarily given to divine truths1 is very faint and languid4 ,men are unwilling to quarrel with the religion of their country2 but are seldom at the pains to consider what they profess to believe2 and thence it is1 that they have so little influence on their practice4 ,those spiritless and paralytic thoughts 7as one rightly terms them7 are not able to move the will1 and direct the hand4 ,we must therefore labour for a full persuasion of divine truths1 a sense and feeling of spiritual things4 ,let us urge forward our spirits1 and make them approach the invisible world1 and fix our mind upon immaterial things1 till we clearly perceive that these are no dreams2 nay1 that all things are dreams and shadows besides them4 ,when we look about us1 and behold the beauty and magnificence of this goodly frame1 the order and harmony of the whole creation1 let our thoughts from thence take their flight toward that omnipotent wisdom and goodness which did at first produce1 and doth still uphold the same4 ,when we reflect upon ourselves1 let us consider that we are not a mere piece of organized matter1 a curious and well contrived engine2 that there is more in us than flesh1 and blood1 and bones1 even a divine spark1 capable to know1 and love1 and enjoy our ,maker4 ,and though it be now exceedingly clogged with its dull and lumpish companion2 yet ere long it shall be delivered1 and can subsist without the body1 as well as that can do without the cloaths1 which we throw off at our pleasure4 ,let us often withdraw our thoughts from this earth1 this scene of misery1 and folly1 and sin1 and raise them towards that glorious world2 whose innocent and blessed inhabitants solace themselves eternally in the divine presence1 and know no other passion1 but an unmixed joy1 and an unbounded love3 and then consider how the blessed ,son of ,god came down to this lower world to live among us1 and die for us1 that he might bring us to a portion of the same felicity2 and think how he hath overcome the sharpness of death1 and opened the kingdom of heaven to all believers1 and is now set down on the right-hand of the ,majesty on high2 and yet is not the less mindful of us1 but receiveth our prayers1 and presenteth them unto his ,father1 and is daily visiting his church with the influences of his ,spirit1 as the sun reacheth us with his beams4 ,hebrews i4 #c4 ,we should consider the excellency of the divine nature4 #ah4 ,let me further suggest some particular subjects of meditation4 ,and first1 if we would love ,god1 let us consider the excellency of his nature1 and his love and kindness towards us4 ,it is little we know of the divine perfections2 and yet that little may fill our souls with admiration and love4 ,if it be the understanding that directs the affections1 certainly the excellencies of the divine nature 7the traces whereof we cannot but discover in every thing we behold7 should not fail to engage our hearts4 ,shall we not be infinitely more transported with that almighty wisdom and goodness1 which fills the universe1 and displays itself in all the parts of the creation1 which establisheth the frame of nature1 and turneth the mighty wheels of providence1 and keepeth the world from disorder and ruin1 than with the faint rays of the same perfections which we meet with in our fellow creatures8 ,shall we doat on the scattered pieces of a rude and imperfect picture1 and never be affected with the original beauty8 ,this were an unaccountable stupidity and blindness4 ,whatever we find lovely in a friend1 or in a saint1 ought not to engross1 but to elevate our affection3 we should conclude with ourselves1 that if there be so much sweetness in a drop1 there must be infinitely more in the fountain4 ,if there be so much splendor in a ray1 what must the sun be in its glory8 #ai4 ,nor can we pretend the remoteness of the object1 as if ,god were at too great a distance for our converse or love3 he is not far from every one of us2 for in him we live1 and move1 and have our being4 ,we cannot open our eyes1 but we must behold some footsteps of his glory2 and we cannot turn them toward him1 but we shall be sure to find his intent upon us1 waiting as it were to catch a look1 ready to entertain the most intimate communion with us4 ,let us therefore endeavour to raise our minds to the clearest conceptions of the divine nature4 ,let us consider all that his works declare1 or his word discovers of him unto us2 and let us especially contemplate that visible representation of him which was made in our own nature by his ,son1 who was the brightness of his glory1 and the express image of his person1 and who appeared in the world to discover at once what ,god is1 and what we ought to be4 ,let us represent him unto our minds as we find him described in the gospel1 and there we shall behold the perfections of the divine nature1 tho' covered with the veil of human infirmities4 ,and while we contemplate a ,being1 infinite in power1 in wisdom1 and goodness1 the author and fountain of all perfections1 let us pray that our eyes may affect our heart1 and while we are musing the fire may burn4 ,acts xvii4 #bg4 ,hebrews i4 #c4 ,lamentations iii4 #ea4 ,psalms xxxix4 #c4 ,we should meditate on his goodness and love4 #bj4 ,hereunto add the consideration of ,god's favour and goodwill towards us4 ,now as the word of ,god is full of the expressions of his love towards man1 so all his works loudly proclaim it4 ,he gave us our being1 and by preserving us in it1 doth renew the donation every moment4 ,he hath placed us in a rich and well-furnished world1 and liberally provided for all our necessities4 ,he raineth down blessings from heaven upon us1 and causeth the earth to bring forth our provision4 ,he giveth us our food and raiment2 and while we are spending the productions of one year1 he is preparing for us against another4 ,he sweetneth our lives with innumerable comforts1 and gratifieth every faculty with suitable objects4 ,the eye of his providence is always upon us1 and he watcheth for our safety when we are fast asleep1 neither minding him nor ourselves4 ,but lest we should think these testimonies of his kindness less considerable1 because they are the easy issues of his omnipotent power1 and do not put him to any trouble or pain1 he hath taken a more wonderful method to endear himself to us4 ,he hath testified his affection to us1 by suffering as well as by doing2 and because he could not suffer in his own nature1 he assumed ours4 ,the eternal ,son of ,god cloathed himself with the infirmities of our flesh1 and left the company of those blessed spirits1 who knew well how to love and adore him1 that he might dwell among men1 and wrestle with the obstinacy of that rebellious race to reduce them to their allegiance1 and to offer himself up as a sacrifice for them4 ,i remember one of the poets hath an ingenious fancy to express the passion wherewith he found himself overcome after a long resistance1 ,that the ,god of love had shot all his golden arrows at him1 but could never pierce his heart1 till at length he put himself into the bow1 and darted himself straight into his breast4 ,methinks this doth someway adumbrate ,god's method of dealing with men3 he had long contended with a stubborn world1 and thrown down many a blessing upon them2 and when all his other gifts could not prevail1 he at last made a gift of himself4 ,the account which we have of our ,saviour's life in the gospel doth all along present us with the story of his love4 ,all the pains that he took1 and the troubles that he endured1 were the wonderful effects1 and uncontroulable evidences of it4 ,but1 ,o that last1 that dismal scene6 ,is it possible to remember it1 and question his kindness1 or deny him ours8 ,here1 here it is we should fix our most serious thoughts1 that ,christ may dwell in our hearts by faith2 that we being rooted and grounded in love1 may be able to comprehend with all saints1 what is the breadth and length1 and depth and height2 and to know the love of ,christ1 which passeth knowledge1 that we may be filled with all the fulness of ,god6 ,ephesians iii4 #ag1 #ah1 #ai4 #ba4 ,we ought also frequently to reflect on those particular tokens of love1 which ,god hath bestowed on ourselves2 how long he hath borne with our follies and sins1 and waited to be gracious unto us2 wrestling1 as it were1 with the stubbornness of our hearts1 and essaying every method to reclaim us4 ,we should keep a register in our minds of all the eminent blessings and deliverances we have met with2 some whereof have been so conveyed1 that we might clearly perceive they were not the issues of chance1 but the gracious effects of the divine favour1 and the signal returns of our prayers4 ,as a help to charity1 we must remember that all men are nearly related to ,god4 #bb4 ,if we would love all men1 let us consider the relation wherein they stand to ,god1 and the impresses of his image1 which are stamped upon them4 ,they are not only his creatures1 the workmanship of his hands1 but such of whom he taketh special care1 and for whom he hath a very tender regard2 having laid the designs of their happiness before the foundations of the world2 and being willing to live and converse with them to all eternity4 ,the meanest and most contemptible person whom we behold1 is the offspring of heaven1 one of the children of the ,most ,high2 and1 however unworthy he may behave himself of that relation to ,god1 so long as ,god hath not disowned himself by a final sentence1 he will have us acknowledge him as one of his2 and1 as such1 embrace him with a cordial affection4 ,what a concern are we wont to have for those that any ways belong to the person whom we love8 ,how gladly do we lay hold on every opportunity to gratify the child or servant of a friend8 ,and sure our love towards ,god would as naturally spring forth in charity towards men1 did we mind the interest that he is pleased to take in them2 and consider that every soul is dearer to him than the material world2 and that he did not account the blood of his ,son too great a price for their redemption4 ,that they carry his image upon them4 #bc4 ,again1 as all men stand in a near relation to ,god1 so they have still so much of his image stamped on them1 as may excite us to love them4 ,in some this image is more conspicuous1 and we can discern the lovely tracts of wisdom and goodness4 ,and though1 in others1 it be miserably sullied and defaced1 yet it is not altogether erased4 ,some lineaments still remain3 all men are endowed with rational and immortal souls1 with understandings and wills capable of the most excellent things4 ,and if they be at present disordered and put out of tune by wickedness and folly1 this may indeed move our compassion1 but ought not to extinguish our love4 ,when we see a person of a rugged humour and perverse disposition1 full of malice and dissimulation1 very foolish1 and very proud1 it is hard to fall in love with an object that presents itself unto us1 under an idea so little grateful and lovely4 ,but when we consider these evil qualities as the diseases of a soul1 which in itself is capable of all that wisdom and goodness1 wherewith the best of saints have ever been adorned1 this will turn our aversion into pity1 and make us behold him with such resentments1 as we have when we look on a beautiful body that is mangled with wounds1 or disfigured by some loathsome disease4 ,and however we hate the vices we shall not cease to love the man4 ,prayer another instrument of religion2 the advantages of mental prayer4 #bd4 ,there remains yet another help2 and that is1 fervent prayer4 ,holiness is the gift of ,god2 indeed the greatest gift he doth bestow1 or we are capable to receive1 and he hath promised his ,holy ,spirit to those that ask it of him4 ,in prayer we make the nearest approaches to ,god1 and lie open to the influences of heaven3 then it is that the sun of righteousness doth visit us with his directest rays1 and dissipateth our darkness1 and imprinteth his image on our souls4 ,i cannot now insist on the advantages of this exercise1 or the dispositions wherewith it ought to be performed2 ,i shall only tell you1 that as there is one sort of prayer1 wherein we make use of the voice1 which is necessary in public2 and may sometimes have its advantage in private2 and another wherein1 though we utter no sound1 yet we conceive the expressions1 and form the words in our mind2 so there is a third kind of prayer1 wherein the soul takes a higher flight1 and having collected all its forces1 by long and serious meditation1 it darteth itself 7if ,i may so speak7 towards ,god1 in sighs and groans1 and thoughts too big for expression4 ,this mental prayer is one of the most powerful instruments of the divine life2 and it may be the apostle hath a peculiar respect unto it1 when he saith1 that the ,spirit helpeth our infirmities1 making intercession for us with groanings that cannot be uttered4 ,the use of the holy sacrament4 #be4 ,i shall recommend but one more help2 and that is1 the conscientious use of that holy sacrament1 which is peculiarly appointed to nourish and increase the spiritual life1 when once it is begotten in the soul4 ,all the instruments of religion meet together in this ordinance2 and while we address ourselves to it1 we are put to practise all the rules which were mentioned before4 ,then it is that we make the severest survey of our actions1 and lay the strictest obligations on ourselves3 then are our minds raised to the highest contempt of the world1 and every grace doth exercise itself with the greatest activity and vigour4 ,all the subjects of contemplation there present themselves unto us with the greatest advantage2 and then1 if ever1 doth the soul make its most powerful sallies towards heaven1 and assault it with a holy and acceptable force4 ,and certainly the neglect1 or careless performance of this duty1 is one of the chief causes that be-dwarfs our religion1 and make us continue of so low a size4 ,a ,,prayer4 ,,and now1 ,o most gracious ,god1 ,father and fountain of mercy1 who hast blessed us with the knowledge of our happiness1 and the way that leadeth unto it1 excite in our souls such ardent desires after the one as may put us forth to the diligent prosecution of the other4 ,let us neither presume on our own strength1 nor distrust thy assistance2 but while we are doing our utmost endeavours1 still depend on thee for success4 ,open our eyes1 ,o ,god1 and teach us out of thy law4 ,bless us with an exact and tender sense of our duty1 and a knowledge to discern perverse things4 ,o that our ways were directed to keep thy statutes6 ,then shall we not be ashamed when we have a respect unto all thy commandments4 ,possess our hearts with a generous and holy disdain of all those poor enjoyments which this world holdeth out to allure us1 that they may never be able to inveigle our affections1 or betray us to any sin4 ,turn away our eyes from beholding vanity1 and quicken thou us in thy law4 ,fill our souls with such a deep sense of those great truths which thou hast revealed in the gospel1 as may influence and regulate our whole conversation3 so that the life which we henceforth live in the flesh1 we may live through faith in the ,son of ,god4 ,o that the infinite perfections of thy blessed nature1 and the astonishing expressions of thy goodness may overpower our hearts2 that they may be constantly rising towards thee in flames of devout affection1 and enlarging themselves in cordial love towards all the world for thy sake2 and that we may cleanse ourselves from all filthiness of flesh and spirit1 perfecting holiness in thy fear1 without which we can never hope to behold and enjoy thee4 ,finally1 ,o ,god1 grant that the consideration of what thou art1 and what we ourselves are1 may both humble and lay us low before thee1 and also stir up in us the strongest and most ardent aspirations towards thee4 ,we desire to give up ourselves to the conduct of thy ,holy ,spirit3 lead us in thy truth1 and teach us1 for thou art the ,god of our salvation4 ,guide us with thy counsel1 and afterwards receive us unto glory2 for the merits and intercession of thy blessed ,son1 our ,saviour4 ,amen4 ,the ,end of the ,,eighth ,,volume4 ,,errata1 ,volume ,,viii4 ,page #dg1 line #e1 replace while4 ,page #eg1 line #bb1 replace bounds ,page #ie1 line #bd1 replace hast ,page #aaa1 line #aa1 replace are ,page #aah1 line #b1 replace heavy ,page #acj1 line #f1 replace by ,page #adf1 line #i1 replace ,life4 ,men ,page #adg1 line #ad1 replace so even ,page #adh1 line #bg1 replace dele as ,page #adi1 line #a1 replace as to ,page #adi1 line #b1 replace dele as ,page #aea1 line antepenultimate1 replace worthy of ,page #afi1 line #ah1 replace how the ,page #aij1 line #h1 replace appears ,page #aij1 line #i1 replace can ,page #aig1 line #aj1 replace last ,page #bja1 line #ab1 replace eats out ,page #bjd1 line #e1 replace tongues ,page #baj1 line #h1 replace that thou ,page #bdb1 line #b1 replace for virtues ,page #bec1 line ultima1 replace attend ,page #bhb1 line #bd1 replace dele of ,page #bhf1 line #f1 replace then ,page #bhf1 line #af1 replace boys be ,page #bhf1 line #bj1 replace ,so far from that ,page #cbe1 line #ac1 replace frequent ,page #cdd1 line #af1 replace looked ,page #cdd1 line #bf1 replace requires4 ,page #cdd1 line #cj1 replace own our