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
the cause why so many are not so perfect and holy as their Christian faith requires and would enable them to be that they are not sincere but want truth in the inward parts The false opinions of the World are of greater power with them than the precepts and the examples of Christ and those moral virtues which nature it self recommends are commonly made sin or subservient to it by the depraved judgments and customs of men We therefore that live in a crooked and perverse generation among corrupt and deceived persons ought seriously and often to make this inquiry whether we our selves do know the right way and whether we truly follow it Now that way which is the way of truth is one and altogether unchangeable and they that will keep it without change must not look to the World but up to Heaven must not follow the example of men but must directly follow God who alone is the way the truth and the life CHAP. XXV That a hearty affection is the life of good actions 1. WE must have a special care that the sensitive part of us have not the principal concern in our good works and that we be not led by sense in our actions for sense is the great deceiver the fountain of error therefore 't is said that the mortification of sense is the life of truth And hence it is that we cannot be confident ever to have done any thing perfectly good and without defect because that we bear a part in our best works and as far as they proceed from us they are stain'd with imperfection although they be done upon Gods account and by the impulse and assistance of divine Grace Thus it was said to the Angel or Bishop of Sardis Rev. 3.2 I have not found thy works perfect before God and thus it might be said to any other For our Prayers Fastings and Alms and such like good works though they may appear complete before men who see nothing but the outside yet before God who searcheth the heart they are defective and cannot be acceptable in the least except they be done with a pure and sincere intention to please him 2. Of ten Virgins mentioned in the Gospel five foolish were excluded from the wedding not but that they were Virgins and had lamps that is works but because they wanted the oil of good intentions and holy affections This may well be the case of every one of us our works will be dead before God and unpleasing to him except we breath life into them by our inward sanctified spirit and fervent love to God In outward acts and appearance all Christians are almost alike but as the hand of a watch is mov'd by the hidden springs and as the colour of the face depends on the secret constitution of the body so the good are distinguisht from the bad by their inward spirit or the hidden man of the heart for the Kingdom of God is within us CHAP. XXVI Whence the goodness of our works proceeds 1. AS many that eat much yet are feeble and infirm and lean because they overcharge their stomach so that their nourishment is not well concocted and as many that eat very moderately yet because they digest well are strong and healthy and long-liv'd So likewise some Christians there are that do many good things and yet themselves become little better because they go not the right way to work They think that by doing much they must become great proficients though they do it remisly and incuriously whereas to do our duty every day with greater fervency and exactness is the right way to perfection a few things well done profit more than heaps of works done negligently 2. For so there are others that compared to these first do but little and yet increase much in the love of God because they endeavour always to work with greater affection and a more upright intention so that at the end of every good action they may in some manner use that expression of Christ on the Cross Joh. 19.30 It is finished I have in this as far as was possible done what God required of me as perfectly as my infirmity would allow and his free grace enabled me who gives us to will and to do and without whom we can do nothing They so spend each day that at night they can say It is finished and they so spend their whole life that when 't is ended they can say with an holy and humble confidence I have now perfected that work which God had appointed me to do He that lives so lives like a Christian and he shall not fear in the evil day CHAP. XXVII How useful and comfortable is the consideration of God being always present 1. NOthing will more prevail to make perfect our works as much as is possible than to consider that God is present every where and that from him and in him all things have their being power and motion This is the most pressing Argument why we should always act with the greatest circumspection that God sees the things that are in secret and we can never be hid from his eyes that in him we live and move and have our being and that he never forsakes us till we forsake him to turn our affections upon the creatures For this is the unhappy effect of our original corruption that our senses are so affected and pleased with material things present that our mind is drawn from the contemplation of Gods presence and things as yet invisible whereas if the love of this world did not bear too great a sway in our heart we could see God in every place holy affections would always see him who is the Author of all holiness according to the saying of our Blessed Saviour Mat. 5.8 Blessed are the pure in heart for they shall see God 2. For indeed 't is not to be exprest how sweet and comfortable is the goodness of God which he hath laid up for them that fear him but laid up it is none have a sense of it but they that love God they alone taste and see how gracious the Lord is For 't is not enough to have a treasure we must know we have it before we can be rich and we must know the use and the worth of it Now such a treasure we have within us as is of an inestimable infinite value and yet we seem not to know it for we run after motes and shadows and catch at painted drops that cannot quench our thirst as the Psalmist saith O ye sons of men how long will ye love vanities and seek after lies Thus we are cheated and understand not our own happiness for God is present to us every moment and we could always enjoy him we are rich and we know it not 3. We could if we would anticipate the joys of Heaven we could now have a taste of the felicity of beatified Saints but that we indulge Sense to the prejudice of the Soul we
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
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
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
with shame and confusion of face to be ready to make all satisfaction and amends possible for past offences to restrain and mortify all sinful appetites carefully to avoid all the ways and allurements to sin to humble our selves and willingly to bear contempt frequently to examine our conscience and search the secrets of our hearts to root out as much as is possible all vicious desires and inclinations and to set in their stead all virtuous and holy affections 2. They that make this their serious and constant employment have their own sins before their eyes but have no eyes for the sins of others they grieve for their own offences and punish their own follies but they pass by or excuse the faults of others they see their own danger and are always afraid of falling and always watchful not to fall For our necessary converse with the World our ill customs and our dwelling with baits and temptations exposeth us to sin and yet takes the sense of it from us especially our evil inclinations which being born with us have a strong party in our hearts and begin by times to deprave or harden Conscience that it shall hardly have any feeling of sins daily committed And then this is the unhappiness of contracting ill habits that the oftner we act by them the more we confirm them and the less we observe our faults and errors CHAP. XXXIX Remedies against ordinary failings and greater sins 1. TO fall into those sins which some call Venial or sins of daily incursion is hardly to be avoided and yet even those sins cannot be said to be little that are committed against a great God and for which we must suffer Eternal Torments if we our selves were to make expiation for them But though there is pardon for those unavoidable errors which without a special grace we cannot but commit at some time yet ought we to endeavour with all our power daily to lessen the number of them and to prevent them by acts of contrary virtues one by one To that end we should be as careful as men are in contagious times who not only avoid infected persons but also all that hath toucht and been about them so should we in the case of those sins that are counted light avoid and stop all the ways and avenues that lead to them Lest we falling frequently at last fall into the pit of death 2. Every moment almost we have some temptation to vain talk or vain inquisitiveness to anger or unseemly jesting to contention or impatience to idle thoughts and distraction or to such like sins which are the more difficult to be avoided that being mixt with all our worldly affairs they are hardly to be discern'd Therefore we must at least secure this that however our nature stands affected to any of those lesser sins yet our hearts may not entertain any love for them lest our own affections hinder us carefully to watch and strive against them Without this our after-Repentance and our Sacramental vow will signifie little to obtain remission of them or victory against them I know that 't is said of these failings that the just man falls seven times a day but yet certain it is that the just man endeavours against it and that he never falls but by frailty or by sudden surprise 3. Likewise for vices or greater sins to conquer them you must stifle them in the birth suppress the first motion to them and meet the temptation with an act of virtue contrary to it As for example if you be abused and provok'd refrain the first stirring of Anger and then busie your mind with some act of Patience and Humility considering that you suffer that and less than that you deserve praying for him that doth you wrong and resolving to do him any kindness you can For thus we best avoid evil by studying to do that which is good and the last is as much our duty as the first and that servant deserves no great reward who doth not strike and revile his master if he doth not withal faithfully serve and obey him In this many deceive themselves who think to have made sure work of their Salvation because they have not been wicked when yet they have neglected positive duties and have not done those good works which God requir'd from them Cease to do evil learn to do good both are equally commanded not to transgress by omission no more than commission CHAP. XL. Clergy-men have some especial obligations though all are bound to endeavour after perfection 1. THough the same institutes of Christian perfection be delivered to all and all are to walk by the same rule as has been shew'd before Chap. 7. Yet it cannot be denyed but that Clergy-mens obligations to a strict devout life are much inforced upon them by their particular calling For they are not only oblig'd to be holy themselves but also by their life and doctrine to set forth the glory of God and set forward the Salvation of all men In order to which they must be very careful so to follow after virtue and all things that are honest and of good report so to live and so to converse with men that their words and actions may speak them and others may acknowledge them to be indeed the sons of God and ministers of Christ and to this the least neglect and remissness will be very prejudicial because they are observ'd by all and men generally are apt to judge and to follow the worst 2. They must remember that as all Christians are but Stewards and have nothing of their own and must use the World as not possessing it and as being ready to part with it so they more especially are to count nothing their own and that little they have as well as themselves must be subservient to the design of their function They must remember that they are not only as others oblig'd to live by the Gospel-Rules but that besides they have devoted themselves to the service of the Church and have vow'd obedience to its constitutions and so far are barr'd from their own will which must comply with that order and commission they have taken And most of all let them remember that Christ himself whose servant they are humbled himself came in the form of a servant became of no reputation became poor for us though he were Lord of all and became obedient to the death Professing he was not come do his own will but the will of him that sent him 3. What will it avail to read the instructions and examples of Christ and his Saints if we follow them not those things were written for our learning and are set before us for our imitation It hath been said by some that no Christian comes to Heaven that is not a Martyr we must all be prepar'd for it and indeed that mortification and self-denyal which all Christians especially spiritual guides are oblig'd to use is a kind of Martyrdom without bloud 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
our Blessed Saviour commanding to all without distinction Luke 11.41 Give Alms of such things as you have And the great Preacher of Repentance injoyn'd the multitudes that asked him what they should do Luke 3.11 He that hath two Coats let him impart to him that hath none and he that hath meat let him do likewise I hear the Psalmist declaring that Blessed is he that considereth the Poor for the Lord will deliver him in time of trouble Psal 41.1 And the Prophet instructing all Penitents on this wise Deal thy Bread to the Hungry and bring the Poor that are cast out to thy House when thou seest the naked cover him and hide not thy self from thine own flesh Isa 58.7 I hear Religious Tobit giving this Lesson to his Son Give Alms of thy substance and when thou givest Alms let not thy hand be Envious neither turn thy face from any Poor and the Face of God shall not be turned away from thee If thou hast abundance give Alms accordingly If thou have but little be not afraid to give according to that little for thou layest up a good Treasure for thy self against the day of Necessity because that Alms do deliver from Death and suffer not to come into darkness Tob. 4.7 c. 3. What can be said more than all this to prove Alms-giving to be much a Duty and most advantagious But yet let us hear also what the Beloved Apostle saith in this matter 1 John 3.17 Whoso hath this Worlds good and seeth his Brother hath need and shutteth up his Bowels of Compassion from him how dwelleth the Love of God in Him If not the love of God then self-love that is lust and sin dwell and reign in him and his Portion in the next world shall be with the rich man in the Gospel Luke 16. who was cloathed in purple and fine linnen and fared sumptuously every day and yet would not give Lazarus so much as the crums that fell from his Table The Conscience of the Covetous cryeth or ere long will cry against him why dost thou put by that poor hungry man thou art his murtherer in that thou art able and dost not feed him that Bread which thou canst spare is his those garments which fill up thy Trunks belong to the Naked and the money hoarded in thy Coffers is the just right of the Necessitous Christ in the great Judgment will condemn to Hell such merciless wretches as thou art Go ye saith he into Everlasting Fire for I was hungry and you fed me not I was thirsty and you gave me no drink naked and ye clothed me not Mat. 25.42 He doth not mention such pressing extream necessities as must be now supplied and could be relieved by none else such occur but seldome not once perhaps in a mans life Therefore we must not stay for such Extremities to be Charitable but we must spare as much as we can and what we can we must give in Good Works for Charity is the band of perfectness and shall cover a multitude of sins Neither yet must we as some do delay our Charity till we can keep no longer what we have That which Death makes us give if we could have given it before will be nothing so acceptable as what we our selves freely distribute when we have power to keep it CHAP. XVIII Of Patience in Bearing and Forbearing 1. OF all the Virtues wherein Christians must exercise themselves that they may come to Life Eternal none is more excellent and none more useful than Patience By it we imitate the forbearance and long-suffering of God who provoked by so much wickedness and disobedience yet doth good to all men and makes his Sun to rise upon the Just and the Unjust Patience governs the mind and preserves it in Peace and an even Temper it breaks Anger and bridles the Tongue and mortifies Pride and a high Spirit it ends Quarrels and entertains Friendship and it conquers the World it tames the Flesh overcomes Temptations bears nobly and meekly reproaches and persecutions and it perfects and crowns the life of a Christian If all men were Patient the evils of mankind would be nothing so great nor so numerous as they are and we should be happy with abundance of love and quietness By Patience a wise and good man may be distinguish'd from a vicious fool It is so diffusive a vertue that it is necessary to all other vertues and contrary to all vices and God instructs and proves the best of his Children by exercising their Patience Nothing can hinder but that injurious Words and Actions shall affect and stir up our minds and nothing but Patience can make us masters of our selves can pacifie our tumultuous Spirits and restrain us from mischief and revenge 2. Philosophers themselves have extold very high the Praises of this excellent vertue and they made it the chiefest mark and ostentation of their own wisdome But as they know not the true God from whom proceeds and to whom tends all true vertue so their Patience was false as well as their wisdom But we that live in the School of Christ are taught by him that through many Tribulations we must enter into the Kingdom of God and this is the only true wisdom to know Jesus Christ and him crucified and to love and chearfully bear his Cross For a Christian must be made conformable to his Crucified Saviour our life must be the Image of his Death So that he is no Christian that hates and refuseth the Cross and will not suffer Let none of us sinful men that own God for Father expect to be without Chastisement in this World for his own natural Beloved Son was not though he was without sin even the Christ was to suffer that he might enter into his Glory Every one in this life is visited with pains and sorrows either for his conversion or for his greater perfection but the most afflicted endures nothing that can be compar'd to the shame and the Cross of Christ CHAP. XIX Adversities are occasions of Vertue and must be Patiently indur'd 1. THis our present Life is the way through which we must go to Heaven and in it we find all the properties that belong to a way sometimes it is even sometimes rough sometimes it is pleasant sometimes full of briers rocks and precipices in some places it is crowded with company in some it is desart and solitary and here and there you meet with wild beasts and robbers rain and fair weather daily succeed each to other obstacles and difficulties frequently occur and even in Grace and Religion the Philosophers saying doth take place Omnia fieri secundum litem that there is contention and opposition in all things We see it in Vertue which is acquired by fighting by resisting Temptations and mans strength and fortitude would be unknown and of no use should he not meet with afflictions and uneasie tryals I know this is not the sense of the world the fools party