the Wicked and their Wickedness 4 CHAP. III. That Original Sin is the spring whence all Evil proceeds 8 CHAP. IV. Of the Occasion and Drift of this Book 10 CHAP. V. The Cause why so many learn the Rules of Christianity and follow them not 12 CHAP. VI. That the Rules of Evangelical Perfection are intended for all Christians 14 CHAP. VII Of the Vsefulness of this Book with an Exhortation to follow after Perfection 17 CHAP. VIII Of the Folly of them that neglect their last End and how necessary it is to consider it seriously 19 CHAP. IX The Reasons why all men are not happy being they all desire it 22 CHAP. X. That with an upright intention we must use all things and refer all our Actions to God 24 CHAP. XI That men trifling about things Eternal and being so earnest about the World is the cause why so many attain not their main end 26 CHAP. XII How men suffer themselves to be deceiv'd by a fair out-side and false appearance of good 29 CHAP. XIII How men spend themselves and their time and abuse all things to their own Ruin 31 CHAP. XIV That the right way to Heaven is every one to remain in the station Providence hath appointed him and therein bear the Crosses which he meets withal 33 CHAP. XV. How man 's last end or supreme happiness is qualified and how so many mistake and miss it 35 CHAP. XVI Another Reason why so many miss of their End their living too much by Sense 38 CHAP. XVII That we being the Children of God ought to be guided by his Spirit and by the example of Christ 41 CHAP. XVIII The Just liveth by faith not by the laws of flesh and bloud 43 CHAP. XIX That Faith works in a Christian self-denyal and contempt of the World 46 CHAP. XX. Of the desperate folly of men who willingly run to ruin by their inconsideration 48 CHAP. XXI The Character of a true Christian 50 CHAP. XXII Several useful cautions how a Christian should undertake and perfect his works 53 CHAP. XXIII That to discharge the Duties of our station is the best thing we can do 56 CHAP. XXIV How Christians are to live and to be sincere 57 CHAP. XXV That a hearty affection is the life of good actions 60 CHAP. XXVI Whence the goodness of our works proceeds 62 CHAP. XXVII How useful and comfortable is the consideration of God being always present 63 CHAP. XXVIII Why the Imitation of Gods Saints appears difficult 66 CHAP. XXIX How we should in all things aim at Gods Glory 68 CHAP. XXX Self-Love is the Root of all Evil. 70 CHAP. XXXI That Self-Love is that Babylon out of which God hath called us 72 CHAP. XXXII How men naturally seek themselves even in their best works 74 CHAP. XXXIII Things which every Christian is bound to know in order to Obedience 77 CHAP. XXXIV The difference betwixt the outward and the inward man 79 CHAP. XXXV How dangerous it is to be governed by Opinion and false apprehension of things 81 CHAP. XXXVI Three things very profitable and necessary to every Christian 84 CHAP. XXXVII That Repentance is necessary to all Christians 86 CHAP. XXXVIII Of the signs and effects of true Repentance 88 CHAP. XXXIX Remedies against ordinary failings and greater sins 90 CHAP. XL. Clergy-men have some special obligations though all are bound to endeavour after perfection 93 CHAP. XLI That Prayer is necessary to all and what dispositions are requisite to make it acceptable 96 CHAP. XLII Why many are not profited by Prayer and that we should study to Pray well and frequently 100 CHAP. XLIII How to Pray and avoid distractions and fix the intention 103 CHAP. XLIV The great advantages of Prayer 106 THE CONTENTS OF THE SECOND PART PART II. Of the moderation of our affections and the study and endeavour after true Virtue CHAP. I. That Voluptiousness and Vanity are to be avoided and Truth sought for in things Eternal after Christ's Example Pag. 1 CHAP. II. That to attain Perfection nothing must be neglected 4 CHAP. III. That Self-denyal and the Cross is absolutely necessary to all Christians 7 CHAP. IV. That Self-denyal is the Character and the principal duty of a Christian 10 CHAP. V. How we must fight our corrupt nature and depraved affections 13 CHAP. VI. Of the right use and moderation of our outward senses 16 CHAP. VII Of denying our Sensual appetites especially Intemperance 19 CHAP. VIII Of Talkativeness and Silence 22 CHAP. IX Of true and false delights and of self-complacency in virtue 25 CHAP. X. That we are led too much by Opinion 27 CHAP. XI That the Doctrine of Salvation is much slighted even by some who pretend to it 30 CHAP. XII That Self-will is a great Evil and must be renounc'd 32 CHAP. XIII Of the advantages of Solitariness and Retirement 34 CHAP. XIV Of the Danger of Riches and that the desire of them is to be mortified 36 CHAP. XV. Of the use of Riches and how to know we love them not 39 CHAP. XVI Of Poverty in Spirit and the contempt of the World 41 CHAP. XVII Of the Necessity and the Measures of Alms-giving 44 CHAP XVIII Of Patience in Bearing and Forbearing 48 CHAP. XIX Adversities are occasions of Virtue and must be Patiently indur'd 51 CHAP. XX. That we must bear patiently the little Vexations that happen daily 53 CHAP. XXI That we should Rejoyce in Triublations 56 CHAP. XXII That Detractions and Derisions must be indur'd and derided 59 CHAP. XXIII Remedies against Discontent and Anger for what abuses we receive 61 CHAP. XXIV Remedies against Impatience 64 CHAP. XXV Of Humility the proper Vertue of Christians 66 CHAP. XXVI From God we turn'd away by Pride to him we must return by humility 69 CHAP. XXVII The Character of a proud man 72 CHAP. XXVIII Motives and Reasons for Humility 75 CHAP. XXIX That the Humble man judgeth himself and not others with a Character of him 79 CHAP. XXX Of the Conformity of our Will to Gods 83 CHAP. XXXI Of the Resignation of our selves to God in all things 87 CHAP. XXXII That the Hope of our Salvation must rest upon God 91 CHAP. XXXIII That Love is the Spirit of Christian Religion 93 CHAP. XXXIV Of the right Placing and Ordering of Love 96 CHAP. XXXV Of the Necessity and Measures of Loving our Neighbour 98 CHAP. XXXVI True Friendship and the true Offices of it 101 CHAP. XXXVII Of the several Acts of Charity to our Neighbours 105 CHAP. XXXVIII Charity is also due to our Enemies 107 CHAP. XXXIX That the love of the Supreme Good comprehends all goodness 109 CHAP. XL. Wherein consists the Love of God 112 CHAP. XLI That there is more of Love in Practical Knowledge than in Speculation 115 CHAP. XLII That by Love Holiness is to be perfected 117 CHAP. XLIII That the Consideration of the fewness of the Chosen ought to make us very wary and diligent 120 PRECEPTS AND Practical Rules FOR A truly
Christian Life PART I. Of the Christian Life and of its end and offices CHAP. I. Of the distribution of all Christians into three ranks good middle-sort and bad 1. WHen in my meditation as from a watch-tower I consider the whole multitude of Christians in the universal Church with their manners and principles they appear to me as divided into three distinct bands or orders The first contains them who following the doctrin of Christ and his blessed example with a sincere and hearty affection and daily reaching forward towards the highest pitch of Evangelical perfection thereby approve themselves to be Christians indeed constantly serving God and meditating in his Law they crucifie the flesh with the affections and lusts and are not cast down by adversity nor puft up by a prosperous fortune Now among these some are more eminent in virtue than the rest and seem to be even more than men abstaining from all delicious fare and being temperate even to a perpetual fast keeping themselves pure and unspotted even to the refusing of lawful pleasures exercising themselves in patience so as to go manfully through fire and the worst of pains mortifying and denying themselves as being their own enemies despising wealth and riches so as freely to bestow in charity all that they possess being filled with the love of God as much as is possible in this life and possessing all virtues in the highest degree so as to be the admiration rather than the example of others who with shame acknowledge their own weakness when they consider how far short they fall of these Heroick Christians But the number of these is not great and they are commonly unknown being dead and crucified to themselves and the world their conversation being in Heaven and their life hid with Christ in God 2. In the next rank are they who rest in the profession of the true faith and think that all Christian duties consist in outward acts they fear God and yet retain and worship their secret Idols they often come to the Sacrament but with so much unpreparedness and indevotion that their frequent receiving profits them not they abstain from great and crying sins and neglect lesser outward Acts of Religion they omit not but their affections are immerst in the World they are acted by Self-love and Self-interest and they are unacquainted with the inward peace and beauty of a Spiritual life they know not what it is to indeavour after Christian perfection they are and will be strangers to that Heavenly mindedness and renouncing of all things without which Christ declares none can be his Disciple and so sadly deluded they are so unhappily besotted with inconsideration that if you exhort them to a stricter and more holy life they will bid you go and preach to Monks and Hermits and remain unconcern'd and the same as before 3. In the last order come all such as are called Christians onely because born of Christian Parents and Baptized their Lives and Actions being scandalous and they themselves wicked and abominable worse than infidels of these the number is great and innumerable CHAP. II. A further Description of the Wicked and their Wickedness 1. THese are they that confess God with their mouth and constantly deny him with their deeds who so study to gratifie their appetites and so resolvedly live after the flesh and the sinful customs of the World that the revelations and laws of the Gospel can make no impression on them they being rather asham'd and almost sorry that they are Christians They daily indulge to their Lusts and their vilanies growing customary deprive them of all sense of human modesty They relish nothing but the Earth they take their account of good and evil by carnal pleasures and they so order the course of their lives that like brutes they follow nothing but their bodily senses Riches they value at a mighty rate and right or wrong seek to obtain them they esteem nothing base and unworthy that advanceth their profit or their preferment and as one said of some Greeks they build as though they were never to die and live as if they were weary of their life 2. This they do because they believe not what our blessed Lord hath reveal'd and because being unmindful of the uncertainty of our condition they promise themselves many years to live They rest satisfied with the injoyment of transitory things which soon shall be possest by others and things that abide for ever they slight and neglect because they think not of Eternity They are tormented by ambition and weakned by lust swel'd with pride and rack'd by Envy Passions and unsatiable desires toss them to and fro and they are so averse to all righteousness that they not only neglect but even hate the just laws of God Christ pronounceth them Blessed that are poor and mourn and suffer persecution they contrarywise esteem them blessed that are rich great and prosperous and generally honoured by men Christ declares that none can be his Disciple who is not ready chearfully to forsake all that he hath for him but these men place their affections on their wealth keep it nigardly part with it sorrowfully and are ever greedy of more ever ready to invade others right and to get what they can from them 3. Even some Professors that have chosen Christ for their portion and pretend to be devoted to him even some of these there be who unmindful of their Sacred Promises indeavour nothing more than to increase their wealth and oftentimes enjoy greater riches under Christ the great Exemplar of Poverty than they could have done in a civil Calling under the greatest Monarch of this World Neither are some of these more careful to obey than to imitate for instead of loving their Enemies and rendring good for evil to them that hate them as our Blessed Lord hath commanded us they return hatred for ill will and are ever ready and desire to revenge the least injuries Who is there that obeys Christ's counsel or injunction of turning the cheek to him that smites us and suffering him that strives for our Coat to take our Cloak also or rather who is there that doth not slight and deride it Let who will take an exact account of the Evangelical precepts and of the observers of them he shall find that they are very few that live by the Rules of the Gospel few that regard and esteem it as they should Nay few there be that care to read or hear it Fables Romances and Idle Discourses are generally prefer'd to the Word of God whereby the vain World make it appear that they belong not to him whose voice they care not to hear that they hear not God's Words because they are not of God 4. 'T is the Duty of every Christian faithfully to believe what God hath revealed to follow his Counsels and sincerely obey his Commands whence it clearly follows that he is no Christian who neglects or scorns this Duty for Faith
without Works is dead and except our conversation be suitable to our Profession the most glorious Names and Titles shall avail nothing Life and manners as well as Faith make a difference betwixt a Heathen and a Believer by Works the distinction is made betwixt the true Religion and the false For what manner of Faith is theirs who so believe in God that they despise and reject his Commands are they not like the Devil who believes and trembles or rather it were to be wisht that they were no worse for his Faith begets an awe and terror but these boast of Faith and yet do not so much as fear God CHAP. III. That original sin is the spring whence all evil proceeds 1. NOW of the cause of all this wickedness none can be ignorant that hath but heard of the transgression of our first Parents For by their fall original Righteousness being lost human nature utterly depraved and shut up under condemnation their off-spring fell into evils of all sorts so great and so many that they can be neither exprest nor numbred Hence that deep and dreadful ignorance which like a black cloud darkens the mind and lies upon it hence that brutish and untamable Lust which like a heavy weight sinks the soul to the ground and there keeps it fast hence that aversion from God and conversion to things perishing hence those anxious cares and foolish joys those dissensions quarrels and enmities those perverse Heresies greedy Sacrileges and unsatiable Lusts and hence the Eternal ruin and damnation of all Mankind For this was the just vengeance of Man's impious Disobedience and Rebellion that God should forsake him who by Pride lift up himself against God that he that would not when he could make a good use of his free will should be depriv'd of it and become uncapable of doing what was infinitely his duty and his interest to perform except he be prevented and assisted by the divine grace and mercy 2. Thus Man left to himself in the state of Nature is by self-love drawn to himself seeks himself onely and in his wretched self alone sets his rest and his satisfaction This is a sad truth and 't is much to be wisht all Christians did well consider and understand it for if they were sensible of their weakness and impotency how uncapable they are of themselves to do any good then 't is like they would daily by fervent prayer beg his gracious help that works in us to will and to do from whom comes all our light our strength and our sufficiency But alas too many in a deep death-like sleep rest in carnal security and unhappily abused by vain delusions love their blindness and their disease too dreaming that they are safe and sound because they have no sense of their distemper CHAP. IV. Of the occasion and drift of this Book 1. WHilest I often thought of these things and in the bitterness of my Soul call'd to mind the lost years of my life I was griev'd and perplext both upon the account of the time which is past and of that which shall follow hereafter Looking backward on those days which are gone and examining seriously how I have spent them I was seiz'd upon with horror at the sight of my many soul prevarications against the laws of my gracious God and my great unfaithulness to Christ my Saviour in the breach of those sacred vows I made when I gave up my name to him in holy Baptism I was asham'd and confounded to have thus requited my God and abused his Grace And when I turn'd my self to the future to those things that are coming upon me I could not but dread the dreadful judgments of my offended God and tremble exceedingly at the greatness of my danger and the uncertainty of that pardon I want and am so much unworthy of In these straights I resolved by God's help first to help my self and then others that are in the same case to prescribe what might easily be had and yet be effectual things ready at hand which being often read and considered might be remembred and follow'd that they that seriously design to be happy and to take the safest way that leads to Heaven might find it here without the trouble of a long and laborious search 2. Now because Physicians have their Aphorisms and Philosophers their Axioms or sentences and in all inquiries after truth we must begin at certain principles which are short and comprehensive and as it were the seed and marrow of the whole discipline therefore I purpose in this little book to lay down briefly and clearly those chiefest Rules and instructions for to lead a holy and a religious life which more at large are scattered in the sacred books of Divine Scripture and in the works of the Holy Fathers and other good Authors For when all is done this is our first and our greatest concern that one necessary thing on which all depends to know how to live well to live like Christians For what shall a man be profited if he shall gain the whole world and lose his own soul and what shall a man give in exchange for his soul Mat. 16.26 Nothing more perverse and unreasonable can be imagined than to own our selves Christ's disciples and live quite contrary to the example and the precepts of Christ The name of a Christian will avail nothing where the life is Antichristian CHAP. V. The Cause why so many learn the Rules of Christianity and follow them not 1. MAny without difficulty can read and learn the Gospel-precepts and even often think of them but 't is much to be lamented that few understand well their force and their full importance We easily grant that the only way to heaven lies through self-denyal fasting watching and praying keeping under the body and going patiently through many tribulations but when it comes to the proof of action we seem to be of another mind We can readily say and affirm that it is a Christian's duty chearfully to endure reproaches and persecutions torments and even death it self but when these evils are at hand and our life comes to be in danger then things appear not as they did before we cannot see that we are oblig'd to resignation and sufferance what before was a very clear case is now at the best but very doubtful We can be humble when no body reviles us and when wee meet with no vexation then we are patient We assent to the doctrine of Christ and his severest injunctions when we are not concern'd but when they come to regard us and press upon us a present duty then the inticements of lust and worldly vanities alter our resolutions and disturb our minds and by a corrupt gloss or lazy interpretation we elude the unpleasing precept 2. Truth is as it were wrapt up in a cloud and men hate it because it reproves them their sinful depraved nature cannot abide its rigour and austerity They find in virtue something
account They make their Glory their Felicity their Wisdom to consist in such things as the World accounts Shame Misery and Folly They detest the false Principles on which proceeds carnal prudence as that we must be Rich and Great honour'd by the World and above others and they love and heartily imbrace the Christian verity which teacheth us to despise riches to deny our selves and to glory in nothing save in the Cross of our Lord Jesus Christ In a word their conversation is in Heaven and they so live that all their actions seem to speak aloud That their Kingdom is not of this World These things indeed are high and difficult but the Kingdom of Heaven suffers violence and is only to be taken by force and withall it well deserves all our labours and noblest contentions CHAP. XXII Several useful cautions how a Christian should undertake and perfect his works 1. ALL the actions of a Christian should be done in peace and meekness and he ought to consider the circumstances of time and place and persons and especially of the end of that he is about but withall let him take care of being rash and hasty of following sudden motions of nature rather than reason Grace and Religion Let not his mind be light and inconstant easily wandring after vain projects but let him attend and be ready to entertain and to obey the illuminations and motions of the good Spirit When he is about to begin any work let not his mind be too busie and distracted with other thoughts for then he must expect to want his wits and fail in many things which afterwards will grieve him when it will be too late When he first enters upon any design let him humbly beg that God would guide and assist him and let him seriously consider what share God hath in the business and how much of it is on his own account In the carrying on of his work let not self-complacency turn him from the good end he proposed and in the finishing thereof let him be cautious that all he hath done be not marr'd and spoil'd by self-applause and vain-glory above all let him be seriously intent upon this that he seeks not the praise of men but the glory of God keeping down proud thoughts in the consideration of his being nothing 2. He should not meddle with any business except God by his Providence calls him to it and then he ought to go through with it chearfully and diligently and with noble designs of charity to men specially to their souls considering that the bliss or perfection of this present life consisteth not in the full enjoyment of God but in the conformity of our will to his in the doing and suffering his pleasure Except necessity compell him let him not undertake any thing that 's above his strength that if it be possible he may lose nothing of his peace nor of the freedom of his mind for to be too intent and too much taken up with things without us commonly quencheth the Spirit of God and deprives our Souls of tranquillity Rather as the Angel which is said to have accompanied Tobit though it was always ready to serve him yet nevertheless attended to the will of God and was always present to him so should a good Christian mind the necessary concerns of this life and be outwardly troubled and imployed about them when yet his heart should be with God and his soul in Heaven there to be free from the distractions and all the affections of the World CHAP. XXIII That to discharge the duties of our station is the best thing we can do 1. TO do that which our place and calling requires of us here and that which will make us happy hereafter may be said to be one and the same thing for no man more certainly works out his Salvation than he that honestly and diligently works in his proper sphere Therefore the Devil commonly lays this snare in our way to Christian perfection to make us aspire after the doing of great matters which are no parts of our office thereby to busie and distract our mind that we may not attend to our proper duty which lies before us and the doing whereof is our greatest virtue 2. He therefore greatly deceives himself that would fain change his condition imagining he could better serve God if he were here or there or so or so after Providence or a prudent choise have otherwise determin'd it It doth but make him lazy and negligent in doing what he should whilest he thinks of what belongs not to him it makes him to sit idle and do nothing in the place where he is whilest he projects to do great feats where he is not Whereas the unblameable integrity or perfection at which a Christian should aim depends upon particular actions they that are negligent and incurious to do them well set themselves backward and make no progress for their heart being absent and their thoughts employ'd somewhere else they do but little where they are and yet that little is done after a dreaming careless way Such men are always beginning or about to begin to live well they contrive many things but bring nothing to perfection they are all leaves and no fruit Like Trees that are often remov'd they no where take firm root and so remain every where useless CHAP. XXIV How Christians are to live and to be sincere 1. CHristians should not indulge to the Lusts of the lower belly or to the pleasures of a nice or gluttonous palat they should abstain from all vanity and undecency in their Apparel and from all idle sports that are too expensive of time and their life should be free from sloth and negligence from ambition and pride and from covetousness and desire of riches Anger ought not to lodge in their breast and they should never do that to others which they would not have done to themselves They should do nothing carelesly nor yet rashly least of all deceitfully and hypocritically Christian duties and acts of virtue that are not done in Spirit and Truth with attention and a good intention are meer dissembling and pageantry In some places where Religion is made a Theatrical representation you shall often find men of wicked lives act the highest virtues of the greatest Saints one the constancy of Martyrs another the modesty of the Blessed Virgin or perhaps the heroick actions of Christ and his Apostles but the end of the play puts an end to their fine dissembling they no longer appear those holy men they were but presently return to their nature to their prophaneness and impurity Just so are they that have a fair specious out-side appearing precise and godly to be seen and praised or drive an interest they are meer jugglers and stage-players they put a fair vizard over an ugly face holiness outwardly inwardly unmortified lusts and perverse passions Their lives are nothing but a Comedy that will have a Tragical end 2. For indeed this is
the Crucifixion of our desires and appetites Too many 't is to be confest live irregularly in their calling Christian and Ecclesiastical unmindful of the obligations of that blessed order they are entred in their indevotion deprives them of the sense and the comforts of Piety so that they are fain to seek for pleasure abroad in the enjoyment of the world because they find it not in their own heart and the doing of their duty Many they are that go a stray and judge that to be best which is done by the most and follow the broad way in a crowd but few they are that with sincerity follow Christ in the narrow way of the Cross It is a great folly to be careless and secure in that way wherein the best and wisest men have trembled and walking with the greatest wariness have found it very hard to go right CHAP. XLI That Prayer is necessary to all and what dispositions are requisite to make it acceptable 1. SUch is the necessity of Prayer that 't is become an approved saying that without it none can be saved For who can obey the divine call leave all and follow me without the assistance of grace and who can obtain it without begging for it therefore we are taught by Holy Scripture Luke 18.1 1 Thes 5.17 That we should always pray and not faint because that always and in all things we want the help and assistance of God Now he may be said to pray always who every day hath his set hours of Prayer which as they return are observ'd duly He Prays always who in all things walks uprightly and with an holy intention designs Gods glory for Prayer is the elevation of the Soul to God He Prays always who in his heart preserves an habitual devotion and always desires to Pray that very desire is a good Prayer Lastly he prays always who always lives well a good life is a continual Prayer 2. No man ever became wicked prophane or heretick who did not first neglect and cast off this Holy Duty Prayer is the pipe or conduit which brings Divine Grace into our Souls take it away and Grace hath no passage and the Soul is parch'd and wither'd and at last by degrees must die Neither is it enough to mumble over a few orisons and recite them only with the voice as too many do without attention without reverence and without devout affections Of them God complains by his Prophet and his Son Isa 29.13 Mat. 15.8 This people honour me with their lips but their heart is far from me On them shall come the imprecation of the Psalmist 109.6 Let his Prayer be turned into sin Their words are lies that work wickedness and yet sing with Holy David That they hate sin and love the Law of God and they whose God is their belly and yet profess with him Psal 102.4 My heart is smitten and withered like grass so that I forget to eat my bread And they that spend their time in mirth and laughter and yet say with that penitent Prophet Psal 42.3 My tears have been my meat day and night And they that neither regard nor obey divine precepts and yet pronounce with David Cursed are they that depart from thy Commandments and are far from thy Law Such Prayers are meer mockeries they are an abomination to God and they provoke his wrath rather than appease him 3. No man deserves the name of a Christian except at least twice a day morning and evening he lift up his Soul to God in devout and fervent Prayer spending as much time therein for the comfort and benefit of his immortal soul as he commonly doth for the feeding of his mortal body And let none intermit or lessen the duty because he finds himself dry and dull and wants that holy relish and liveliness of holy affection which sometimes he hath felt for true devotion doth not consist in tears and tender passions and overflowings of sensible joys which may be felt by such as pray to images and false deities but true devotion consists in a ready and well disposed will to serve and obey God and abstain from all sin God is known and worshipt by Faith and not by Sense 4. I do not find fault with those rules and directions how to Pray which are given by pious men they may be useful but alone they are not sufficient For Prayer is not to be learn'd as a Trade by imitation of the work that lies before us No the Art of it is in the Heart in a careful watch over it and over our senses For how can he have the Spirit of Prayer whose Spirit is let loose to vanity How can he approach God duly to deal with him concerning the Salvation of his Soul whose Soul is all day taken up with the World with idle talk and idle business It is a great error to think that of a sudden a man of clay can raise himself up to Heaven can do that work which is most Spiritual and most difficult without serious attention and preparation nay with the obstacles and distractions of a whole days employment about earthly things No Prayer doth require a pure and well composed heart free from the Images of Worldly concerns fitted and desirous to entertain it self with God and the best preparation to this Blessed Duty is a good and upright life with a meek and peaceable conversation He that would daily pray better should so value Heaven and Heavenly things that therein may be his comfort and he may be dead to the World That Prayer which is accompanied with true Faith and humility is ever accepted CHAP. XLII Why many are not profited by Prayer and that we should study to Pray well and frequently 1. MAny receive little or no advantage from their Prayers and Meditations because they entertain and cherish affections contrary to what they Pray and Meditate and they make reservations and do not wholly devote and offer themselves to God to comply in all things with his good pleasure They desire that God would teach them to know and to fulfil his will and yet they cease not in many things to neglect and to oppose it having as it were a double heart one they offer to God when they Pray the other they reserve to themselves and cannot say with the Psalmist With my whole heart I have sought thee Others acted by curiosity and the spirit of Pride seek after high Speculations and abstruse learning which signifies little or nothing to the knowing themselves and the mastering of their sinful passions and if at any time their Spirit be softned and they find some delight in sighs and tears yet soon after that delight is gone they remain impatient of their Humiliation they return to their former ways and still remain tangled in their follies and their vicious habits 2. Hence it is that those sudden changes or conversions are not durable which proceed from sudden and strong commotions for the violence of
rough and bitter and in sin a mixture of sweetness that offends and this gratifies their distempered palat and they brutishly follow the bait run into all dissolution and so reject truth to imbrace a lie If at any time they give ear to an honest and plain monitor who lays the truth open before them and be so far work'd upon as to be sensible that they are in darkness and to have some desire after light yet like men that would fain awake but are opprest by a heavy slumber and so presently fall to sleep again they soon after close their eyes and exclude the light to return to their beloved darkness 3. No wonder therefore if we propound to do many things and effect nothing For we not foreseeing the difficulties which commonly occur in well-doing when we come to meet with them we presently draw back and our courage fails again we trust in our own strength more than in the divine help and assistance and when temptations grow strong we lose heart and are soon worsted and learn by a sad experience that when we overcome it is not by our own virtue but by the power of God's grace Lastly we give much to notion and speculations and take little care to affect our will and affections the Christian laws of well-living we learn as a science rather than as a matter of conscience we study Divinity not to obedience and conformity to God's will but to vain glory and ostentation Now 't is altogether in vain to learn wisdom and yet live foolishly CHAP. VI. That the rules of Evangelical Perfection are intended for all Christians 1. MAny that have no mind to perfect holiness in the fear of God by living according to the strict precepts of our Saviour Christ pretend that they belong not to them but only to Clergy-men or such as are shut up and recluse from the World this is their excuse and their plea but as I shall soon make it appear it is altogether void of truth and vain For though it is to be acknowledg'd that some by new vows and ingagements are more particularly devoted to God and under greater obligations to live Religiously and tend to perfection yet certain it is that all Christians tend to the same end though their way may differ in some circumstances and as to what regards the practice of Christian virtues contempt of the World poverty in Spirit and the loving and bearing of the Cross they are all equally concern'd they have the same Gospel and are equally oblig'd to obey its dictates Charity which is the band of perfection comprehensive of all other duties God requires of all Christians alike and lust or self-love which is the root of all evil is likewise generally forbidden no exception of persons no difference is made betwixt any Our Blessed Saviour hath injon'd we should abstain from idle words of which an account shall be rendred in the great day that we should not be angry with our Brother nor covet what belongs to him he makes no distinction betwixt Clergy-men or Lay-men or persons of any rank or calling nor yet when he says Woe unto you that laugh and blessed are ye that mourn nor when he teaches that we must always pray that we must forsake all and follow him that we must hate our own life deny our selves suffer injuries patiently and enter in at the straight gate in these consists Christian perfection and yet from these he excludes no man 2. Saint Paul likewise writing to all Christians such as were cumbered with worldly affairs and had the care of large families gives them this strict Ascetick Rule to be content with food and raiment 1 Tim. 6.8 Than which nothing more was ever required of any Hermits Saint Peter also exhorts all believers to be holy in all manner of conversation as he that hath called them is holy 1 Ep. 1.15 So doth Saint James 1.4 to be perfect and intire wanting nothing And our Blessed Saviour before them all preaching to the multitude that followed him Be ye perfect saith he as your Father which is in Heaven is perfect Mat. 5.48 Thereby recommending the highest degree of holiness to all that would be his Disciples that as many as are reputed children of God by grace and adoption might live accordingly indeavouring after the example and perfection of their Heavenly Father And so hath our Blessed Lord laid upon all Christians infinite obligations to live holy lives to be strict and virtuous to the highest measure and possibility which they may not neglect without forfeiting his favour and excluding themselves from his Heavenly Kingdom CHAP. VII Of the usefulness of this Book with an exhortation to follow after perfection 1. NOW then let us despise and forsake all those things wherein worldings place their felicity and make it our onely study to pursue after the prize of our high calling the height of Christian perfection in following the blessed steps of our Blessed Redeemer This is the aim of this little volume to this purpose are design'd all the instructions here laid down that we may overcome the temptations and allurements of sense attain to the knowledge of the truth and so return in some manner to our primitive station that Paradise wherein we were created to triumph over sin and at last reign to Eternity The children of this World would fain have it believ'd that that perfection or sincerity which the Gospel requires is very hard to come by and hardly to be found in any man living thereby endeavouring to make Christians faint and remiss loth to venture upon an attempt which they would have them think is wholly impossible whereas nothing is difficult to him that is truly resolv'd and willing and whatever is hard in it self is made easie by that grace of God which is always ready to assist us 2. The truth is there is so much of delicious beauty in virtue and righteousness so ravishing a joy in a glimpse of heavenly light so glorious a brightness in the sight of God's eternal truth that the enjoyment of these for one day may justly be prefer'd to many ages of the greatest pleasures this world can afford for one day in thy Courts is better than a thousand as the Psalmist saith Psal 84.10 3. Now here would I caution my Reader not to wonder if perchance he finds the same thing repeated more than once in this little book for that cannot be avoided there being so close a connexion and affinity betwixt the precepts of several virtues and withal it may be an effect of the great power of truth that the nearer we view it the oftner we are drawn to review it Likewise if something herein seems too Angelical and high or more harsh and difficult than the frail nature of man can well bear let him remember that the Kingdom of Heaven suffers violence and that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed
in us Our labour is but short but our promised reward is infinite and eternal CHAP. VIII Of the folly of them that neglect their last end and how necessary it is to consider it seriously 1. IT is not to be thought nor exprest how ignorant and careless many Christians remain about their great and last end if there were no Eternity and if nothing after this life were to be fear'd or hoped for they could not live more loosely than they do Few they are that seriously consider that their great interest and their chiefest business which should take place of all other is to attain their proper end that end which is desired for it self and beyond which we shall wish for nothing of which S. Philip saith Joh. 14.8 Lord shew us the Father and it sufficeth us For this end which is God the beatifical vision of him will be al-sufficient because that it will have no end all other things are meer trifles vanities and vexation of spirit 2. The very shape of our bodies doth admonish us of the end for which we were born for God made us with our face upwards that looking up to heaven we might know that thence is our origine and that there is our rest and countrey And yet for all this many like brutes look down and grovel upon the ground and can relish nothing nor desire nothing but what is earthly nay more like men in a deep lethargy they can hardly be waked by the loudest clamours and the fear of a rageing approaching fire and what is worst of all if they somewhat lift up their head and speak imperfectly two or three words of sense they soon fall again into their slumber and no longer will hear or mind what concerns their life and safety 3. It is the counsel of our Blessed Saviour Mat. 6.33 Seek ye first the Kingdom of God and his Righteousness and all other things shall be added unto you but we slighting and neglecting that blessed Kingdom seek for mony pleasures and preferments and mind nothing else Christ tells us that one thing is necessary Luke 10.42 but we cumber our selves about many things which for the most part are only hindrances to our salvation He commands us Mat. 7.12 To do that to others which we would they should do unto us But we generally do those things to them which we would think most grievous to suffer our selves He forbids us to judge Mat. 7.1 But we love to censure others and to condemn them very severely we take notice of motes in their eyes and perceive not beams in our own and to sum up all in this he requires we would love him above all things with all our heart and soul Mat. 22.37 But we dote on pelf and riches we are lovers of pleasures more than lovers of God to him we prefer any thing that gratifies our lusts and our sinful affections Thus in as much as in us lies we make the preaching of the Cross to be of none effect the Incarnation of the Son of God to be to no purpose and sacraments to be vain and insignificant because we will live as if we had no knowledge of God no thoughts of heaven nor hell no remembrance of our latter end The life of every creature consisteth in acting sutable to its own nature now that which we are to do as men wherein properly consists our duty and our dignity is to know God and to love him therefore to be imployed in this is our proper work our life and happiness to do any thing else is vain and useless and to do any thing contrary is infinitely pernicious CHAP. IX The reasons why all men are not happy being they all desire it 1. IT is the constant sense and design of all men that can use their reason to aspire after happiness but what that is there are and have been many opinions and disputes and Philosophers have spent much time and industry to find out the way to Blessedness the desire whereof is natural and common to all of what parts or persuasions soever Yet Christians alone know it they being taught by the doctrine of Faith that God is the fountain of all felicity the fulfilling of all rational desires that Summum Bonum or last end which is to be prefer'd and lov'd and sought before all other things as that wherein alone we can find perfect rest and satisfaction Notwithstanding 't is to be confest and sadly bewailed that multitudes of Christians are so wilfully blind and perverse that though they passionately wish for happiness yet they do nothing whereby to obtain it They are so grosly cheated by a false appearance of Bliss the deceit and illusions of things present that they aspire to nothing above sense and therefore they would and yet cannot be happy because they aim not at the right end their actions and pursuits have a tendency to misery and thither necessarily lead them though it be much against their will 2. As in a circle though never so ample there is but one center which being alone in the middle seems to have dominion over all the lines that can be drawn from the circumference and to be their proper place of rest thus is God the one onely center and rest of our souls and if they turn from him they may wander eternally other objects being finite and altogether unsatisfying Therefore God requires only that we should seek after him because that alone is absolutely required to our well-being Whatever else is wanting we may be well without it life it self is not necessary and if not life much less lesser enjoyments And so he that lives as he should aiming at his right end must live to God alone to serve and to glorifie him For this is the nature of man and a law appointed to him which cannot be changed that he that desires and pursues after that supreme eternal uncreated good thereby becomes happy whereas he that any ways turns from it becomes necessarily miserable CHAP. X. That with an upright intention we must use all things and refer all our actions to God 1. IN that we are pilgrims and travellers going to our countrey it is altogether necessary we should always advance thitherward and seriously inquire whether we follow the right way whither we are going what end we propound to our selves in all our labours and what it is we now aim at by our present studies and endeavours for man undertakes nothing but to a certain end and purpose which the better it is the better also is the undertaking it is a good intention that makes a good work and that good intention is that which is directed by the rule of faith It is the voice of the wicked Wisd 2.6 Come on therefore let us enjoy the good things that are present Whereas the best of creatures are only for use and God alone for enjoyment The Creatures are as so many steps or rounds of a ladder whereby we might ascend
that it is good for me to hold me fast by my God and to put in him alone my whole confidence and not in Princes or Friends or even Brothers who as they have all a distinct being have also different ends and seek from us every one his own advantage being ever ready to forsake us as soon as they shall think we are become useless to them This light therefore we ought gladly to receive and follow that appearances and pleasing illusions put not a cheat upon us and make us seek for happiness in the creatures which are as if they were not and have no value but what the ignorant vulgar attributes to them and make us forsake God who remains for ever who is the fountain of all being and the author of all good things out of whom there is no rest no peace no felicity to be had He that departs from the supreme happiness thereby becomes miserable in the highest degree CHAP. XIII How men spend themselves and their time and abuse all things to their own ruine 1. THE Life of man runs round and spends it self within this circle they eat and drink they sleep and wake that they may return to the same again they scrape together as much as they are able and there is no end of their acquists they will live as merrily as they can and die as late as possible may be betwixt their baptism and the hour of death there lies a confused heap of acts of sin and acts of Religion of penitent confessions and wilful relapses of Sacramental vows and breaches of them No day passeth over without they add to the number of their transgressions and they all go on heedlesly without considering what will be the end of their course of life and they all run when but a few care how they come to the end of their race because they consider not what reward and glory is prepared in Heaven to them that remain faithful to their Christian engagements overcoming the world and the flesh for to follow Christ 2. God created the whole universe and in it man to his image giving him an understanding to know his maker a will to love and obey him a memory to think of his laws faculties to serve him and a tongue to praise him but then as he made man for himself so he created the whole world for man that he might use all things for his own happiness and for the glory of God the giver of all But ungrateful man unmindful of his duty drawn by the deceit of voluptuousness minds only his sensual pleasure useth or rather abuseth his knowledge and reason his riches and honours his health and life and all other enjoyments to the displeasure and dishonour of God his gracious benefactor who freely granted him all those things that if he would make a good use of them they might be instruments of his present ease and well being and of his future eternal happiness So great is the folly and perversness of man that he abuseth that to his own ruine which God intended and gave him for his greater good CHAP. XIV That the right way to Heaven is every one to remain in the station Providence hath appointed him and therein bear the crosses which he meets withal 1. EVery man that aims at the right end must guide his course thither by the measures of Eternity and that in a way sutable to the circumstances of his condition This necessary Rule is not observ'd by all for many following their own fancies unadvisedly forsake that way wherein Divine providence had brought them and take some other of their own chusing Like Naaman the Syrian who though he much longed to be cur'd of his leprosie yet refused to use the easie remedy prescrib'd by the Prophet and preferring what he himself had fancied had gone away in anger diseased as he came had not his wiser servant hindred it After this manner many following their own heads undertake many things which they cannot perform but which only vex and distract them being above their abilities or inconsistent with the necessary occupations which they lie under so that they can neither act nor advance towards the desired end but spend themselves in unprofitably wishing that things were otherwise than they are 2. But the short and ready way to Bliss is that which our Blessed Saviour hath shew'd us saying Let him that will come after me take up his Cross and follow me His Cross he saith not that which was to be another man's burthen the Cross which God lays upon him and hath fitted for him and given him strength to bear not that which he foolishly shall take up and soon after poorly sink under These two things must therefore carefully be heeded first that a man understand perfectly what is the right end at which he should aim without this all deliberations concerning the means are to no purpose and secondly that knowing that good end he keeps his mind intent upon 't and take that plain path towards it which lies before him and agrees with his state and condition therein bearing his Cross chearfully as the Lord hath commanded Now this is every man's Cross to discharge well the duties of his place and of his several relations to bear patiently those afflictions which he daily meets in his way and constantly by doing better and better that which belongs to his province to endeavour after the highest perfection attainable therein Every man in his proper station in that calling wherein he is called may best become a good Christian perfect holiness in the fear of God and at last obtain happiness CHAP. XV. How man 's last end or supreme happiness is qualified and how so many mistake and miss it 1. THese be the inseparable properties of the last and highest end at which man should aim that it be perfectly good and perfectly satisfactory so that being once obtain'd nothing else is wanted and nothing else desir'd for whoever wants any thing desires it also and he that desires is not satisfied is not yet come to that last end beyond which his wishes can go no further that is is not possest of God who alone is infinitely good and can alone replenish all our desires and capacities I shall be satisfied when thy glory appears saith the Psalmist or I shall be satisfied with thy likeness Psal 17.15 that and nothing else can perfectly do it 2. Yet such is the perverse and incurable folly of man that he will have that to be best which he loves best though by the testimony of others and the conviction of his own conscience he knows it to be evil And therefore many either ignorantly or perversly pursue after that which is good only in appearance and forsake that which is good indeed And they thereby become disorderly wretched and criminal enemies to God lovers of the thorny pleasures of sin and lovers of that fatal darkness which hides their sorrows the snares among which